34<\/strong>. O Jerusalem<\/em>, Jerusalem<\/em> ] The words were perhaps spoken again in the Great Denunciation of the Tuesday in Passion Week, Mat 23:37<\/span>.<\/p>\n which killest the prophets<\/em> ] “It was full of judgment; righteousness lodged in it; but now murderers<\/em> ” (Isa 1:21<\/span>). See Luk 11:47<\/span>, Luk 20:14<\/span>; Mat 23:34<\/span>; 2Es 1:32 , “I sent unto you my servants the prophets whom ye have taken and slain, and torn their bodies in pieces, whose blood I will require of your hands, saith the Lord.”<\/p>\n how often<\/em> ] This, like other passages in the Synoptists, implies<\/em> more frequent visits to Jerusalem than they actually record.<\/p>\n as a hen doth gather her brood under her wings<\/em> ] A metaphor still <\/em> more tender and appealing than that of the eagle which “stirrethup her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings” of Deu 32:11-12<\/span>.<\/p>\n ye would not<\/em> ] In contrast with the “would I” of Luk 13:34<\/span>; it indicates “the sad privilege which man possesses of resisting the most serious influences of grace.”<\/p>\n See the notes at Mat 23:37-39<\/span>.<\/P> From the message which Jesus sent to Herod we may learn:<\/P> <\/p>\n Luk 13:34<\/span><\/p>\n O Jerusalem, Jerusalem<\/em><\/p>\n The Saviours sorrow over lost men<\/strong><\/p>\n WORDS LIKE THESE, SPOKEN AT SUCH A MOMENT, LET US SEE, AS FAR AS WORDS CAN DO, INTO THE INNERMOST OF JESUS HEART. They are a wonderful expression of His deep-seated desire to save from ruin the worst of men, to save the unwilling, to save to the very last. <\/p>\n 1.<\/strong> If ever excess of guilt could have alienated the Saviour and steeled Him against mercy, it must have been Jerusalems. Her privileges had been surpassing. <\/p>\n 2.<\/strong> But if sinners sins cannot destroy Christs willingness to save them, neither can their unwillingness to be saved. You thrust the outstretched arms away: they are stretched cut still. You say, I will not: He still says, I will. He would that you would; prays you to turn; waits for your turning; grieves that you will not; but watches to welcome with joy the first poor timid tokens of your hearts relenting. Thus He maintains His Divine supremacy of love; offering to the spiritual universe the stupendous contrast of a willing God and an unwilling sinner. <\/p>\n 3.<\/strong> Refusal, then, does not overbear this extraordinary desire of God to save us. Neither can delay out-weary it. On the contrary, time only tests to the utmost the sincerity of the Divine mercy. The perseverance of the Saviour is the measure of His love. <\/p>\n The hen and chickens<\/strong><\/p>\n The maternal love and courage of birds have been celebrated in the literature of all nations. Even the Mussulman admires it; witness the Moslem story of the white dove. One came before Mohammed with two fledglings tied up in a cloth, which he had taken from the wood. The mother dove had bravely followed. Mohammed commanded that the cloth should be opened; on which the dove flew down, and covered her trembling offspring with her wings. Then the prophet directed that the mother and her young should be restored unhurt to the nest in the wood, and took the opportunity to teach a good lesson–<\/p>\n From Allahs self cometh this wondrous love;<\/p>\n Yea, and I swear by Him who sent me here,<\/p>\n He is more tender than a nursing dove,<\/p>\n More pitiful to men than she to these.<\/p>\n To appreciate the feeling of Jesus Christ for Jerusalem, we must remember how complete was His knowledge of its sin. Let it not be thought strange that the will of the people of Jerusalem should be allowed to resist and defeat the mercy of the Son of God. The whole history of the nation was one of often-repeated resistance to the will of Jehovah, and rejection of His grace. The Lord desired to save, but never would force salvation on any nation or any creature. Indeed, a forced salvation would be futile, and mercy received against ones will could do no good. The illustration used by our Lord implied that danger was at hand. Observe a hen in the open field, happy with her chickens running about her, picking and chirping in the sunshine. Suddenly a hawk appears in the air, or some mischievous animal comes slyly over the ground. On the instant the hen calls her brood to her, covers them with her wings, and is ready for their defence. Timid enough at other times, she is brave for her chickens, and will die rather than let one of them be lost. So the Lord Jesus, perceiving the danger which hovered over Jerusalem long before the Jews were aware of it, was willing to cover and save them. So also is it in every age and every nation. He who is the Saviour of the world sees the approaching perdition of ungodly men, and is willing to deliver them. Those who come to Him He will in no wise cast out. What a simple way of salvation! And how sure and perfect the defence! When lambs are startled, they run to the ewes; the kids to the she-goats. Among the fiercest animals, the young run to their mothers for protection, and these will guard their offspring at whatever peril to themselves. But no quadruped, wild or tame, can cover her young so completely as a bird can do with her folding wings. Therefore is this last the apt illustration of the -sufficiency of Christ to save. Those who trust in Him are completely covered by His righteousness and strength. On this wise has Divine salvation always been revealed. The Psalms frequently refer to the favour and protection of Jehovah as the shadow of outstretched wings (Psa_17:8; Psa_36:7; Psa_57:1; Psa_61:4; Psa_63:7; Psa_91:4<\/u>). Our Redeemers lament over Jerusalem shows what His heart is toward all mankind. It is a grief to Him to have His offer of salvation slighted, a joy to have it embraced. Bow unhappy the mother-bird while any of her brood continue astray and heedless of her call! What manner of persons Christians ought to be! What joy of faith, what restfulness of love should be under the covert of His wings! What nearness, too, to one another, and what obligation to brotherly kindness! The brood are packed very closely under the hen. (D. Fraser, D. D.<\/em>)<\/p>\n<\/p>\n Willingness to save<\/strong><\/p>\n 1.<\/strong> We observe Gods sovereignty manifested in the choice of Israel. O Jerusalem, Jerusalem. Why, we ask, should Jerusalem be singled out from all other nations of the earth? Why should the people of Israel receive Gods special teaching, and be made examples of His peculiar mercies? The Bible tells us that God dealt with Israel as He did not deal with any other nation on the face of the earth–that He gave them special instruction, that He communicated unto them special advantages, that their advantages were many every way, that is, in every point of view, but chiefly, because not to the Assyrians, not to the Egyptians, not to any other remarkable nation of antiquity, but to the Jews were committed the oracles of God. We can only account for this by Gods sovereignty. <\/p>\n 2.<\/strong> We notice also the manifestation of Gods grace in the messages which He sent to this highly favoured people–O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee. Gods prophets, Gods messengers, those who were specially inspired or taught by His Holy Spirit, who alone can give understanding of the counsels of God, were sent to Israel. Why? Can we trace anything in their history which made them in a special manner deserving of such a favour as this? <\/p>\n Nothing of the kind. Their whole history is a history of Gods lovingkindness and mans ingratitude. <\/p>\n 3.<\/strong> Observe, again, the mercy of Gods character manifested in His dealings towards them. It was not one prophet, but many, that God sent; not one messenger, but various messengers–and one after another the messengers and prophets were ill-treated. <\/p>\n 4.<\/strong> I notice, further, Gods love–the love of Gods character in His dealings with them. For what was His revealed purpose towards the children of Israel when He sent to them the prophets, and gave them instruction as to His will? It was to gather their children together as a hen gathereth her chickens under her wings!–to gather them together, to be unto them protection and safety. <\/p>\n 5.<\/strong> Further, Gods unchangeableness was manifested in His dealings with Israel. Observe the language of the Saviour, How often would I have gathered thy children! It was not one or two manifestations of Gods grace which Israel had received, but many. Every repetition of His mercy is a proof of His unchangeableness. <\/p>\n 6.<\/strong> And yet there is a solemn view of this subject, for the verse immediately following the text speaks of Gods justice in His dealing with Israel. Behold your house is left unto you desolate. <\/p>\n 7.<\/strong> And then observe, further, Gods faithfulness in the final issue of His dealings with Israel. For I say unto you, ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord. There are representatives of Israel after the flesh who shall occupy that favoured position. They shall receive the Saviour whom their forefathers rejected. And thus is it that God has, as it were, concentrated the rays of light which manifest His own character, in order that they may fall upon this single point–His willingness to save the sinful, the unworthy, the lost, and the undone. <\/p>\n 1.<\/strong> Learn what we have to do with the purposes of God. Observe, it was Gods sovereign purpose, with which His creatures could not interfere, to choose Jerusalem–to choose, that is, the nation of Israel, as a nation honoured and privileged above all other nations. We may be sure of His willingness to save, because even His sovereignty is revealed so as to set forth in prominence this willingness. <\/p>\n 2.<\/strong> What have we to do, then, with the messages of God? How shall we escape, if we neglect so great salvation? <\/p>\n 3.<\/strong> What, then, have we to do with Gods salvation, but to regard it as set forth to us in connection with our Lord and Saviour Jesus Christ? Observe, He speaks in the text as One who is able to save. He claims the attributes of Deity when He says, How often would I have gathered thy children together! The Man Christ Jesus, in the midst of His humiliation, speaks with the authority of God. But not only is He able to save, but willing. (W. Cadman, M. A.<\/em>)<\/p>\n<\/p>\n Choice may become habit<\/strong><\/p>\n It is most necessary that the instinct of migration shall not be resisted, for such resistance means the loss of power to emigrate. In a recent article in a scientific paper upon the Everglades of Florida, we read that so enfeebled have the birds that there resort become through failure to use their wings in flight that now they find it almost impossible to rise when pressed hard by their enemies. Even so is it with human souls. The will not becomes the cannot. There is a process of deterioration that ends at last in death. Slaves of choice become slaves of habit. (W. W. Wells.<\/em>)<\/p>\n<\/p>\n The moorhen and her young<\/strong><\/p>\n An angler, in Hampton Court Parle, disturbed a moorhen who had just hatched, and watched her anxiety and manoeuvres to draw away her young. She would go a short distance, utter a cry, return, and seemed to lead the way for her brood to follow. Having driven her away, that he might have a better opportunity of watching her young ones, she never ceased calling them: and they made towards her, skulking amongst the rushes till they came to the other side of the pond. They had only just left the shell, and had, probably, never heard the cry of their mother before. <\/p>\n Divine magnanimity<\/strong><\/p>\n When Socrates was sentenced by the Athenian judges, the executioner wept as he handed him the fatal hemlock to drink. Christ knew the judges and rulers of Jerusalem would condemn Him to death, yet tie weeps over them. In the former case, the executioner weeps over the executed, here the case is reversed. Truly, Socrates displayed the character of a philosopher, but Jesus Christ that of a God. <\/p>\n Verse 34<\/span>. O Jerusalem, Jerusalem<\/B><\/I>] See notes on Mt 23:37-39<\/span>, where the metaphor of the hen is illustrated from the Greek Anthology<\/I>.<\/P> <\/p>\n See Poole on “Mat 23:37-39<\/span>“. These five last verses afford us much for our instruction. <\/P> 1. We may from them learn the craft of the enemies of the gospel, as well as their malice; they are lions, and will, like lions, tear rand rend when they see an opportunity; but when they see it convenient, then they put on the foxs skin, doing the same thing by subtlety, which they durst not attempt to effect by cruelty. <\/P> 2. Their malice is as much perspicuous; who but the children of the devil could have found in their hearts to have desired Christ to go out of their country, who did nothing there but innocently and diligently preach the gospel, deliver people from grievous diseases, and the power of Satan, who miserably possessed and tormented them? <\/P> 3. When the most malicious enemies of Gods people have done what they can, they shall finish their course, and work the time God hath set them. <\/P> 4. When they have perfected their work, they shall be perfected. Death is but the perfecting of the saints, as it was the perfecting of Christ. <\/P> 5. Men shall die, as at the time, so at the place, which God hath set. <\/P> 6. God sending of his ministers faithfully to reveal his will to people, is a declaration of his willingness to gather them under the wings of his special favour and protection. <\/P> 7. The perverse wills of men are those things which hinder men and women from being gathered. <\/P> 8. Temporal judgments, and that of the severest nature, will first or last follow mens contempt of the offers of grace and salvation. <\/P> 9. Those that do contemn the means of grace shalt not see them long. Ye shall not see me.<\/I> <\/P> 10. The proudest scorners and contemners of Christ and his grace shall one day wash that one would or might come unto them in the name<\/I> of the Lord, <\/I>and do but now contemn what hereafter they would be glad they might enjoy. <\/P> <\/p>\n 34, 35. O Jerusalem,<\/B> c.(Seeon Mt 23:37<\/span> Mt23:39<\/span>).<\/P><\/p>\n O Jerusalem, Jerusalem, which killest the prophets<\/strong>,…. These words, with what follow, as they stand in Mt 23:37<\/span> were delivered by Christ, when he was in the temple at Jerusalem; but here they were spoken by him when in Galilee, in Herod’s jurisdiction; so that it appears, that the same words were spoken by Christ at different times, in different places, and to different persons: unless it can be thought, that Luke transcribed them from Matthew, and inserts them here, on occasion of Christ’s having mentioned the perishing of a prophet in Jerusalem; where many had been killed and put to death, in one way or another, and particularly in the following:<\/p>\n and stonest them that are sent unto thee<\/strong>; as Zechariah,<\/p>\n 2Ch 24:20<\/span><\/p>\n how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not<\/strong>? and therefore ought not to have been condemned as a false prophet by their sanhedrim, as he suggests he should be, and as he afterwards was; [See comments on Mt 23:37]<\/span>.<\/p>\n O Jerusalem, Jerusalem <\/B> (, <\/SPAN><\/span>). In Mt 23:37f.<\/span> Jesus utters a similar lament over Jerusalem. The connection suits both there and here, but Plummer considers it “rather a violent hypothesis” to suppose that Jesus spoke these words twice. It is possible, of course, though not like Luke’s usual method, that he put the words here because of the mention of Jerusalem. In itself it is not easy to see why Jesus could not have made the lament both here and in Jerusalem. The language of the apostrophe is almost identical in both places (Luke 13:34<\/span>; Matt 23:37-39<\/span>). For details see on Matthew. In Luke we have <\/SPAN><\/span> (late first aorist active infinitive) and in Matthew <\/SPAN><\/span> (second aorist active infinitive), both from <\/SPAN><\/span>, a double compound of late Greek (Polybius). Both have “How often would I” ( <\/SPAN><\/span>). How often did I wish. Clearly showing that Jesus made repeated visits to Jerusalem as we know otherwise only from John’s Gospel.<\/P> Even as <\/B> ( <\/SPAN><\/span>). Accusative of general reference and in Mt 23:37<\/span> also. Incorporation of antecedent into the relative clause.<\/P> Brood <\/B> (<\/SPAN><\/span>) is in Luke while Matthew has<\/P> chickens <\/B> (<\/SPAN><\/span>), both late forms for the older <\/SPAN><\/span>. The adjective<\/P> desolate <\/B> (<\/SPAN><\/span>) is wanting in Lu 13:35<\/span> and is doubtful in Mt 23:39<\/span>. <\/P> <\/p>\n Would I have gathered [ ] <\/SPAN><\/span>. Lit., “I desired to gather.” See on will kill, ver. 31. <\/P> Hen. See on Mt 23:37<\/span>. <\/P> <\/p>\n <\/strong><\/p>\n LAMENT OVER JERUSALEM V. 34, 35<\/p>\n <\/strong><\/p>\n 1) “0 Jerusalem, Jerusalem, which killed the prophets,” <\/strong>(lerousalem he apokteinousa tous prophetas) “0 Jerusalem, Jerusalem, the one repeatedly killing the prophets,” Mat 23:37<\/span>. Jerusalem was both the mother and altar or slaughter house of saints of Israel.<\/p>\n 2) “And stonest them that are sent unto thee;” <\/strong>(kai lithobolousa tous apestalmenous pros auten) “And stoning those who have been commissioned directly to her,” Mat 23:37<\/span>. She stoned them as if they were capital criminals.<\/p>\n 3) “How often would I have gathered thy children together,” <\/strong>(posakis ethelema episunaksai ta tekna sou) “How often (frequently) I have longed to gather your children together,” in an affinity of oneness, those of Israel who went there for Passover, annual atonement, and special feast days and to make sacrifices, Mat 23:37<\/span>; In another place Luke reports that He wept, Luk 19:41-44<\/span>,<\/p>\n 4) “As a hen doth gather her brood under her wings,” <\/strong>(hon tropon ornis ten heatues nossian hupo tas pterugas) “Much as a bird gathers her brood under her own wings,” for shelter from heat and cold and protection from predators. It is much as God’s mercy and care is expressed in His care for His own, as an eagle covers her nest and young, Deu 32:11-12<\/span>.<\/p>\n 5) “And ye would not!” <\/strong>(kai ouk ethelesate) “And you all would not,” be so gathered; You had no primary will or concern to be under my protection. This points up man’s freedom of choice to rebel against God, his creator and daily sustainer of life. This is known as the free-moral -agency of man, his ability or capacity to choose right or wrong, belief or unbelief, without regards to the will and purpose of God, Mat 11:28-30<\/span>; Mat 23:37<\/span> d; Joh 10:30<\/span>.<\/p>\n DELAYED REPENTANCE<\/strong><\/p>\n A young lady was so strongly moved under the preaching of the Gospel that she often wept. Her pastor watched her with interest, hoping to see her brought to Christ. After a time, not seeing her at church, he inquired concerning her of her mother. That lady was a widow, and she replied weeping, “Ah, sir, I fear my daughter has met with companions who are leading her sadly astray.” The pastor did his best to restore the girl to right paths. His efforts were vain. She had given her heart to folly, and would no longer listen to the voice of duty. But her sinful pleasures could not guard her against the assault of death. Not many weeks elapsed before this young woman, while busy over her sewing, suddenly dropped her needle and exclaimed: “Oh, I am dying!” The inmates of the house placed her on the bed. Looking wildly about her, she said, “I see heaven and hell before me; I can’t get to heaven, for HELL IS IN THE WAY!” These were her last words. Terrible words, were they not? But would not the same words be applicable to you, 0 impenitent sinner, if you were on your death-bed?<\/p>\n <\/strong><\/p>\n (34, 35) O Jerusalem, Jerusalem, which killest the prophets.<\/strong>See Notes on Mat. 23:37-39<\/span>. Here, as in other like cases, we have to choose between the alternatives of the words having been spoken on two different though similar occasions, or of one of the Evangelists misplacing the words which were actually spoken but once. As with most other passages thus re-appearing in a different context, I hold the former to be by far the most probable. In each report, it may be noted, they fit into the context with a perfectly natural coherence.<\/p>\n 34<\/strong>. <\/strong> O Jerusalem<\/em> Jesus reiterated the same apostrophe, in fuller terms, at a later moment, in Jerusalem itself, as his closing sentence before his retirement to the sacrifice of himself for the sins of the world. See notes on Mat 23:37-39<\/span>, and cut on opposite page.<\/p>\n “O Jerusalem, Jerusalem, which kills the prophets, and stones those who are sent to her! How often would I have gathered your children together, even as a hen gathers her own brood under her wings, and you would not!”<\/p>\n He then turns His grieving attention to Jerusalem. He may well have said something like this each time He visited it (compare Mat 23:37<\/span>), for Jerusalem, the supposed holy city, represented all that He had come to die for. And it probably almost broke His heart. He saw it as the supreme murderer of prophets. Compare 2Ch 24:20-21<\/span>; Jer 26:20-23<\/span>. See also 1Ki 18:4<\/span>; 1Ki 18:13<\/span>; 1Ki 19:10<\/span>; Neh 9:26<\/span> for murdered prophets not slain in Jerusalem, for in symbol Jerusalem stands for the whole of Israel.<\/p>\n Jesus then declares that His longing had been to take Jerusalem and its people under His wings, like a mother bird does her chickens, gathering them together to Himself. Compare for the idea Psa 36:7<\/span>; Psa 57:1<\/span>; Psa 61:4<\/span>; Psa 63:7<\/span>; Psa 91:4<\/span>. Thus He was here taking to Himself the prerogative of God. But He points out that they had rejected Him. They had refused to respond. (The Rabbis would later talk about proselytes coming under the wings of the Shekinah, which confirms that this is a totally Jewish picture, for they would not have copied Jesus).<\/p>\n ‘How often.’ This seems to confirm a number of visits to Jerusalem, more even than Luke hints at. It confirms what we find in John.<\/p>\n A cry of sorrow over Jerusalem:<\/p>\n v. 34<\/strong>. O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not!<\/strong><\/p>\n v. 35<\/strong>. Behold, your house is left unto you desolate; and verily I say unto you, Ye shall not see Me until the time come when ye shall say, Blessed is He that cometh in the name of the Lord.<\/p>\n <\/strong> See Mat 23:37-38<\/span>. Luke adds this cry of Jesus at this point, and it is more than likely that Jesus spoke these words and similar ones more than once. The city of Jerusalem, the capital of the nation, which should have been leader in welcoming the prophets of the Lord and showing them every honor, had gotten a reputation sadly at variance with this ideal. To stone the prophets and kill the messengers of the Lord, that was the name which Jerusalem had gotten in the course of the centuries. Jesus Himself had tried, with all the wealth and fervor of His Savior’s love, to gather the people of the city about Him, to bring them the joyful assurance of their redemption through His blood. His solicitude had been unwavering during all the years of His ministry, like that of a brooding hen anxiously concerned about the welfare of her chicks. He had wanted, but they had not wanted. “Thus and no other way it was to happen, and it always has gone thus, that the greatest harm and damage has been done to Christ, to His Word, and to His Church by those that have presumed to be the holiest and best. ” And so they brought their punishment upon themselves: their dwelling, the city of Jerusalem, was destroyed and left desolate barely four decades later. They will not see Christ again until the day when He returns in His glory, and when even His enemies, who will then be completely confounded, will have to confess that Jesus is Lord. Then their lips, for the chattering of their teeth, will hardly be able to form the words, and their heart will utter curses and imprecations; but they will have to acknowledge Him whom they killed as the Lord of all.<\/p>\n Summary.<\/strong> Jesus utters some last warnings to lie prepared for the Judgment, heals the crippled woman on a Sabbath, teaches and admonishes in parables, repudiates the threat purporting to come from Herod, and. cries, out over Jerusalem.<\/em><\/p>\n Luk 13:34-35<\/span> . See on Mat 23:37<\/span> ff. The original<\/em> place of this exclamation is in Matthew (in opposition to Olshausen, Wieseler, Holtzmann, and others), although the connection in which Luke gives it from his source of the journey is not<\/em> to be called inappropriate<\/em> (in opposition to Schleiermacher, de Wette, Bleek). The painful reminder and announcement appears on the part of Jesus natural enough after Luk 13:33<\/span> , and in the face of the theocratic hypocrites, Luk 13:35<\/span> is a striking dismissal.<\/p>\n ] her own nest<\/em> , namely, with the chickens therein, her own brood. Comp. Plat. Pol<\/em> . viii. p. 548 A; Herod. iii. 111, often in the LXX. As to the testimony of the passage before us to an already frequent ministry of Jesus in Jerusalem, see on Mat 23:38<\/span> f., Remark. Comp. Weizscker, p. 310. But Schenkel, in opposition to all the evangelical notices, conjectures that during His supposed single sojourn in Judea (where He now is) He was oftener in Jerusalem. According to Keim ( D. geschichtl. Chr<\/em> . p. 34), Luke<\/em> must at least have understood all the Jews<\/em> as the children of Jerusalem, which, however, according to the context (Luk 13:33<\/span> ; Luk 13:35<\/span> ), is not correct. In Luke the apostrophe refers to the remote<\/em> inhabitants of the central seat of the theocracy.<\/p>\n Luk 13:35<\/span> . Continued apostrophe to the inhabitants of Jerusalem.<\/p>\n . . .] cannot refer to the festal procession that was close at hand (Erasmus, Er. Schmid, Stein; Paulus, according to whom the meaning must be, “ before<\/em> the festival caravans I shall not come!” [171] ), which would yield the most nugatory and inappropriate thought in a pompous form, as the conclusion of a solemn denunciation of threatening. It refers to the Parousia<\/em> (see already Theophylact), and the train of thought is: “The divine protection departs from your city ( . ., see on Mat 23:38<\/span> ), and in this abandonment I shall not appear to you as a helper, ye shall not see me until I come to the establishment of my kingdom, and shall receive your (then no further to be withheld) homage as the Messiah.” The meaning is somewhat different from what it is in Matthew. Observe, namely (1) that Luke has not the <\/em><\/strong> of Matthew (and, moreover, could not have it, since he has the saying before<\/em> the festal entry); (2) that, therefore, in Luke the time of the must be the duration of the previously declared abandonment; (3) that instead of <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> (Matt.) Luke places <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> , which <\/em><\/strong> is not to be taken as explanatory, in the sense<\/em> of (because it is not followed by <\/em><\/strong> as in Matthew), but as Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
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<\/P> <\/p>\nFuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I.<\/strong><\/p>\n
II. <\/strong>In the next place, THIS LANGUAGE OF THE DEPARTING SAVIOUR TELLS US HOW HE BLESSES THOSE WHO WILL BE GATHERED. Strong love like His is gentle as it is strong. Only let the mighty Lover, who made you, gather you to Himself, and you will see how He will cradle you like a mother. I read it in these words, that, when He gathers men, He gathers them to His heart. They are a cry of love. Love seeks to have the loved one near, and is ever reaching forth and calling out to draw unto itself for the joy of having what it loves. Let me say it reverently: it is the deep desire of God in our Lord Jesus Christ to bring the most impure and evil of us all into as close a relation to Himself as can be. Let us remember, the place of nearness is the place of safety. To be under the shadow of wings meant in Hebrew ears to be where mercy reigned through blood-shedding, and a gracious covenanted God guarded His faithful people. It means the same thing here. For shelter from the doom, which, for their national sins, had already sent its forewarning signs over the political horizon, Jesus called His fellow-citizens to Himself. For shelter against impending judgment overhanging every sinful soul, He calls us to repentance and to faith. It is not safety alone that by this image the Lord offers us in His tenderness. Have you not seen how, when it is night and the sky over all has spread out wings of darkness to gather all things to rest; and in the soft still gloom the airs are hushed and the birds are dumb and the beasts make no stir, but all things sleep, down to the very flowers which shut their little cups and hang their leaves in dewy rest; have you not seen how then the brood is gathered by the hen to sleep upon her breast, and be curtained over with her wings? Who does not know how they pillow there upon the down, cherished by her bodys warmth, till morning light? It is not I, it is the Lord, who says that it is so with His saved people. The soul that comes to Him finds in Him rest as well as shelter. Rest for the laden conscience in His blood; rest for the weary will in His powerful spirit; rest for the sad heart in being loved by His love and cherished in an infinite Divine comfort. <\/p>\n
III. <\/strong>So far I have spoken of what He would have done had the Jerusalemites gathered at His call; WHAT HE WILL DO IF WE GATHER TO HIM. Fain would I linger here; but my text forces me to a contrast from which my soul shrinks. Its words give deeper insight still into the Redeemers heart. Underneath the joy of salvation it touches a fount of tears. It is, in truth, his last wail of sorrow over men who would not be saved. Remember, these are funeral words. Israels day is done; Israels hope is dead; Israels doom is sealed. All the toil is ended; and no huff. Farewell to merecy, for her God deserts her temple. Farewell! It is just? I know it is, most just. They have deserved it? Yes, with a thousandfold deserving. So have we all, and not one of us can blame the righteousness which condemns. But, men and brethren, love weeps when justice smites. The Lamb sorrows in His wrath. And it only makes justice the more awful when you see that it has so much of pity in it and so little of poor personal triumph or ungenerous readiness, that the Judge yearns and wails over the soul He dooms. (J. O. Dykes, D. D.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>Now, first, observe THE MANIFESTATION OF GOD TO ISRAEL WHICH THIS VERSE BRINGS OUT BEFORE OUR VIEW. <\/p>\n
II. <\/strong>But now, to pass from this, what is the special instruction which we ourselves, to whom the oracles of God are come, may derive from what we have read and examined, concerning our Lords willingness with reference to guilty Israel? We may learn, Christian brethren, WHAT WE HAVE TO DO WITH THE PURPOSES, WITH THE MESSAGES, AND WITH THE SALVATION OF GOD. <\/p>\n
<\/strong><\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n