35<\/strong>. Behold<\/em>, your house is left unto you desolate<\/em> ] The authenticity of the word ‘desolate’ is very doubtful, as it is omitted in , A, B, K, L, &c. The words therefore mean ‘The Shechinah has vanished from you now (Eze 10:19<\/span>; Eze 11:23<\/span>). The house is now yours,<\/em> not God’s; and because yours therefore a cave of brigands.’ If the word ‘desolate’ be genuine, it may allude to Dan 9:27<\/span> and “the desolating wing of abomination,” as well as to other prophecies, Lev 26:31<\/span>; Mic 3:12<\/span>;<\/p>\n Isa 5:5-6<\/span>. There is a remarkable parallel in 2Es 1:30-33 , “I gathered you together as a hen gathereth her chickens under her wings: but now, what shall I do unto you? I will cast you out from my face. …Thus saith the Almighty Lord, your house is desolate, I will cast you out as the wind doth stubble.”<\/p>\n Ye shall not see me<\/em> ] “Their senses are still blinded. The veil of the Talmud that hangs over their eyes is twice as heavy as the veil of Moses.” Van Oosterzee.<\/p>\n until the time come when ye shall say<\/em> ] It is a most frivolous interpretation of these words to make them merely refer to the Hosannas of Palm Sunday (Luk 19:38<\/span>) as though they meant, ‘I shall not visit Jerusalem till the day of my humble triumph.’ They clearly refer to the future and final penitence of Israel. The ‘perfecting’ of Jesus would be His death, and then once again He would return as “the Coming One.” Hos 3:4-5<\/span>; Psa 118:26<\/span>. Here, as in so many other stern passages of Scripture, in the Valley of Achor is opened a door of Hope, for the phrase implies ‘till the time comes as come it will’ (Zechariah 12<\/span>; Romans 11<\/span>).<\/p>\n Verse 35<\/span>. Your house<\/B><\/I>] , the temple<\/I>-called here your<\/I> house<\/I>, not my house <\/I>– I acknowledge it no longer; I have abandoned it, and will dwell in it no more for ever. So he said, 2Ch 36:17<\/span>, when he delivered the temple into the hands of the Chaldeans – the<\/I> house of YOUR sanctuary<\/I>. A similar form of speech is found, Ex 32:7<\/span>, where the Lord said to Moses, THY people<\/I>, c., to intimate that he acknowledged them no longer for his followers. See the notes on Mt 23:21<\/span> Mt 23:38<\/span>. But some think that our Lord means, not the temple<\/I>, but the whole commonwealth of the Jews.<\/P> <\/P> The principal subjects it this chapter may be found considered at large, on the parallel places in Matthew and Mark, to which the reader is referred. As to the account of the woman with the spirit of infirmity, which is not mentioned by any other of the evangelists, see it largely illustrated in the notes on Lu 13:11<\/span>, &c.<\/P> <\/p>\n Behold, your house is left unto you desolate<\/strong>,…. That is, would be in a little time, both city and temple;<\/p>\n [See comments on Mt 23:38]<\/span><\/p>\n and verily I say unto you<\/strong>; affirm in the strongest manner:<\/p>\n ye shall not see me<\/strong>; the Arabic version adds, “from henceforth”, and so some copies, as in Mt 23:39<\/span> and so the Ethiopic version, “from this time”; that he spoke these words, whether in Galilee, or in the temple:<\/p>\n until the time come<\/strong>; or “until he shall come”, meaning himself, and his second coming:<\/p>\n when ye shall say, blessed is he that cometh in the name of the Lord<\/strong>; not they themselves in person, but their posterity, who will be converted in the latter day: and shall acknowledge the Messiah, the blessed of the Lord, who will come in his name, to judge the world in righteousness: or else the meaning is, that when Christ shall come a second time, and every eye shall see him, these Jews, among the rest, shall behold him, whom they have pierced, and mourn; and wish themselves among those, that shall receive him with joyful acclamations; and however, will be obliged to own him as the Messiah, and to confess that he comes in the name, and with the authority of the Lord, and that he is blessed for evermore.<\/p>\n <\/strong><\/p>\n 1) “Behold, your house is left unto you desolate:” <\/strong>(idou aphietai humin ho oikos humon) “Behold, (or take note) your house,” order of worship which Moses built, “given over, left, or abandoned to you all,” never to have God’s blessings, sanction, presence, or the Shekinah light within, or upon it any more. Divine Glory had departed from it, Eze 10:18<\/span>; Eze 11:23<\/span>.<\/p>\n 2) “And verily I say unto you,” <\/strong>(lego de humin) “Moreover I tell you all,” who have willfully chosen to reject me, as individuals and as a race of Jewish people.<\/p>\n 3) “Ye shall not see me,” <\/strong>(ou me edete me) “You all may see or perceive me no more,” as you have in the past, in my Shekinah Glory or presence, or recognize my presence with you all any more, because of Judicial blindness.<\/p>\n 4) “Until the time come when ye shall say,” <\/strong>(heos heksei hote eipete) “Until the time when you all shall say,” again, as in olden days, when you walked by the law and the prophets, Mat 23:39<\/span>; Luk 1:31-33<\/span>; 1Co 15:24<\/span>.<\/p>\n 5) “Blessed is he that cometh in the name of the Lord.” <\/strong>(eulogemenos ho erchomenos en onomati kuriou) “Blessed is (exists) that one who comes in the name of the Lord,” at the end of The Tribulation The Great, Psa 118:26<\/span>; Deu 30:3<\/span>; Act 1:9-11<\/span>.<\/p>\n For He will come “to be glorified in the saints,” (His church) and “admired of all them that believe,” 2Th 1:10<\/span>; even those who too are “Called to the marriage of the Lamb,” Rev 19:9<\/span>.<\/p>\n 35<\/strong>. <\/strong> Your house is left<\/em> Our Lord speaks as from a future standpoint; namely, his departure by death at the crucifixion. The word desolate <\/em> is here spurious; but is used in the later utterance of the apostrophe as the sign of utter giving over of the city to its fate. <\/p>\n Not see me<\/em> In the later utterance Jesus adds ye shall not see me henceforth; <\/em> as the standpoint of his abandonment, was then already assumed. That sad abandonment still continues, for the vail is still on Israel’s heart. But though Jerusalem be desolate and Israel scattered, His unseen person is still on Zion, and His unseen feet still stand on Olivet. <\/em> His ever preserving care perpetuates the race in its vicissitudes, waiting for the day when devoted Israel shall say, Blessed is he that cometh in the name of Jesus the Lord. <\/em> Through what ages his spirit shall thereafter watch over restored and millennial Israel until He shall appear to gather his elect into his kingdom, we cannot say. For in the dim perspective of prophecy distant events and ages are reduced in size; time is almost dropped from the account, and events far asunder are visually made to touch. See notes on Mat 24:14-29<\/span>. See, also, Supplementary Note on Matthew 25<\/span>. But when at the consummation of the time he shall appear, every eye shall see him; the guilty shall look upon him whom they have pierced, and mourn; and the true Jerusalem shall say, Blessed is he that <\/em> COMETH.<\/p>\n “Behold, your house is left to you desolate, and I say to you, ‘You shall not see me, until you shall say, Blessed is he who comes in the name of the Lord.’ ”<\/p>\n And the result of her rejection of Him could only result in the desolation of her house, either of the Temple or of the city (linguistic considerations might suggest ‘the city’, that is, the people of the city, for it bears a pronominal suffix making it personal to the people). A desolated and forsaken people of Jerusalem would one day bear witness to their failure to receive Him (compare chapter Luk 21:20-24<\/span>).<\/p>\n And now He was leaving them and they would not see Him again until they greeted Him with the words from Psa 118:26<\/span>, “Blessed is He who comes in the name of the Lord.” This may be referring to:<\/p>\n 1). To the future visit on which they welcomed Him on His entry into Jerusalem with similar words to these (Luk 19:38<\/span>). Although if so it would be sarcastic and cynical. But that is unlikely. Pilgrims were welcomed at every Passover with the same words. None would see that as momentous. Yet the momentous first half of the sentence requires an equally momentous second half.<\/p>\n 2). It may be suggesting that the total desolation of every Jew as a result of what would happen to Jerusalem would only be remedied for those who turned from it to recognise their true Messiah, to ‘see Him’ and to acknowledge Him. Then their house would no longer be desolate for they would see that in His rising again they had a new Temple (Joh 2:19-21<\/span>) of which they could become a part (Eph 2:11-22<\/span>).<\/p>\n 3). Or it may be His way of pointing out that although Jerusalem may be desolated, it will yet be renewed, so that some of its inhabitants (Jewish, Arab and other Christians who live in Jerusalem) will welcome Him when He comes in His Messianic glory, as He has promised.<\/p>\n 4). Most likely it may be declaring prophetically that one day Jerusalem would reluctantly have to admit what He is, in spite of their unbelief. Jerusalem might fail, but it would have to finally admit that the Messiah that it had rejected had not failed, because they would see Him coming in judgment and in glory (Rev 1:7<\/span>).<\/p>\n REFLECTIONS<\/p>\n<\/p>\n Reader! let us both, as we contemplate the Lord’s visitations on those Galileans and men of Siloam, gather improvement from what Jesus hath said, and solemnly remember, that without faith and repentance, which are both the gifts of God, and arising from the Lord’s regenerating the heart, we shall all likewise perish. And, Reader! in the barren fig-tree, growing without fruit within the pale of God’s vineyard, the Church, let us behold the awful state of all those who have a name to live, but yet are virtually dead before God. Oh! the blessedness of being found trees of the Lord’s planting, made fat and fruitful by his blessing!<\/p>\n<\/p>\n Precious Lord Jesus! do thou graciously come into our synagogues, thy Churches, on thine own day, and every day in thine ordinances! Oh! how many of thine, like this daughter of Abraham, are bound in the Adam-nature of sin by Satan! And wilt thou not, dear Lord! call them all to thee? lay thine Almighty hand upon them, and make them whole? All thy redeemed will glorify thee for all the gracious manifestations of thy love. And do thou, dearest Lord! give thy people to see thy unremitting watchfulness and care over them. All the tenderness and solicitude of the hen cannot describe the boundless love of Jesus, in gathering his little ones to him, and covering them with his wings, while thy faithfulness and truth become their shield and buckler. And oh! thou gracious, God of our salvation, cause us to note down, in the strongest characters, thy distinguishing grace! While nations and individuals, like Jerusalem of old, became Gospel despisers, and perish, and refuse to have thee to reign over them, do thou, Lord! strongly impress the wonderous truth upon the hearts of all thy redeemed, that it is all of grace wherein they differ, and that to thy grace they may cheerfully ascribe all the glory.<\/p>\n 35 Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time<\/em> come when ye shall say, Blessed is<\/em> he that cometh in the name of the Lord. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 35. See Mat 23:38-39<\/span> . <\/p>\n your house = the Temple. It had been Jehovah’s house. Compare Joh 2:16. Now it was no longer owned as His. Compare Luk 19:46. <\/p>\n desolate. Every place is “desolate” where Christ is not. <\/p>\n verily. See note on Mat 5:18. <\/p>\n not = by no means. Greek. ou me. App-105. until. Greek. heos an all the texts omit “an”, but it does not alter the conditional sense, which is in the verb). <\/p>\n Blessed. Figure of speech Benedictio, as in Luk 1:42; Luk 19:38; not Beatitude, as in Luk 12:37, Luk 12:38, Luk 12:43, or Luk 14:14, Luk 14:15. Quoted from Psa 118:26. Referring to the final and national repentance of Israel, which might have been then (Act 3:18-20)near, but Act 28:25-28 is yet future, while all blessedness has been postponed. <\/p>\n He That cometh = the coming One. <\/p>\n LORD = Jehovah. App-4and App-98. <\/p>\n Luk 13:35. ) Many have added from Matthew.[137] In Luke the Saviour is represented as having said these words in Galilee: nor did He subsequently afford the people of Jerusalem the opportunity of seeing Him, until, after the resurrection of Lazarus, at His own royal entry, they said, Blessed is He who cometh in the name of the Lord.[138] Therefore, from the time of this declaration and prelude up to the time of that entry of His, He left their house to them,[139] though not yet however desolate [therefore the here is spurious]. But in Matthew, after His royal entry, going out from the temple for the last time, He solemnly declared their house to be left desolate.[140] [We have been permitted to observe the same nice distinction in the words respectively used, between Luk 11:49, and Mat 23:34 : see the notes on both passages.-Harm., p. 407.]- , but I say unto you) He speaks sternly, and yet mercifully, as we have just now remarked. Nay, even in Mat 23:39, the , verily, is wanting, by the insertion of which in Luke some have intensified the sternness of His denunciation.[141] The particle, , but, opposes to one another the present desolation of their abandoned house, and their acclamations so soon about to follow.<\/p>\n [137] AB Vulg. Orig. 3,188b; 642d, omit . But Dabc Iren. and Rec. Text, add .-ED. and TRANSL.<\/p>\n [138] This can only be the immediate temporary fulfilment of His prophecy. For that it is not the full and exhaustive fulfilment of it is plain from the fact, that presently after they had used the words, Blessed is He, etc., ch. Luk 19:38, He wept over the city, Luk 11:41-44, and denied that it even then knew the time of its visitation by Him in mercy. Therefore the time is yet future when the Jews, according to Psa 118:22; Psa 118:26, Zec 4:7; Zec 12:10, shall recognise Him in the character (= name) of Lord.-ED. and TRANSL.<\/p>\n [139] I am confidently of opinion that the house in this passage is the same as that of which He speaks in Mat 23:38, though at a different time. Moreover, that the temple is meant in the passage of Matthew, is evident from Mat 24:1, where, immediately after that most solemn declaration, the Saviour is said to have departed from the temple. What need, then, could He have had of the demonstrative in order to point out that house or temple, seeing that He spake these words in the temple itself? Truly the article , in such a case, was more than sufficient. I moreover will most freely grant, that the Jews never called the temple their own house, but always the house of the Lord (although S. R. D. S. F. Lorenz, in his diss. de Induratione Israelis ante finem dierum finiend, Argent. 1771, p. 50, shows the contrary to be the fact). But yet, seeing that He did not hesitate to call the temple (ch. Luk 19:46), need we wonder that He, in order to express indignation, might have called it in this passage the house of the Jews? Never did the Jewish people, as far as I know, call themselves the people of Moses: and yet the Lord, when angry with the people, says to Moses, Thy people have corrupted themselves, Exo 32:7. Comp. by all means Jer 7:4; Jer 7:8, where the nomenclature [which they arrogated to themselves]. The temple of the Lord, is reproved as false: Comp. Hos 1:9, , not-my people and Rom 2:28, not a Jew; comp. with this Rev 3:9, etc. I make these remarks by the way of an answer to Ernesti Bibl. Theol. Tom. x. p. 184, et seqq.-E. B.<\/p>\n [140] Mat 23:38, BL Memph. Orig. 3,167cd omit . But both internal probability for the reason given by Beng., and the weighty authorities, Dabcd Vulg. Orig. Iren. and Cypr. support it.-ED. and TRANSL.<\/p>\n [141] ABDabc Vulg. omit . Rec. Text, without any primary authority, inserts it.-ED. and TRANSL.<\/p>\n until (See Scofield “Mat 23:39”). <\/p>\n Lord Jehovah. Psa 118:26. <\/p>\n your: Luk 21:5, Luk 21:6, Luk 21:24, Lev 26:31, Lev 26:32, Psa 69:25, Isa 1:7, Isa 1:8, Isa 5:5, Isa 5:6, Isa 64:10, Isa 64:11, Dan 9:26, Dan 9:27, Mic 3:12, Zec 11:1, Zec 11:2, Zec 14:2, Act 6:13, Act 6:14 <\/p>\n Ye shall not: Hos 3:4, Hos 3:5, Joh 7:34-36, Joh 8:22-24, Joh 12:35, Joh 12:36, Joh 14:19-23 <\/p>\n Blessed: Luk 19:38-40, Psa 118:26, Isa 40:9-11, Isa 52:7, Zec 12:10, Mat 21:9, Mar 11:9, Mar 11:10, Joh 12:13, Rom 10:9-15, 2Co 3:15-18 <\/p>\n Reciprocal: Jer 35:15 – ye have Jer 35:17 – because Eze 24:9 – Woe Zec 7:13 – as Mat 5:18 – verily Mat 23:38 – General Luk 17:22 – when Luk 19:44 – thy children<\/p>\n THE DESOLATE HOUSE<\/p>\n Behold, your house is left unto you desolate.<\/p>\n Luk 13:35<\/p>\n There is no such mournful passage in all history as this. The danger is that we think of old Jerusalem, a city now practically extinct, a city that flourished nineteen hundred years ago. This is Jerusalem, and me are the rejecting inhabitants.<\/p>\n I. Christ rejected.We every day reject overtures of love, and turn our backs on doors that open to give us hospitality and rest. Every day we insult Deity; every day we put our fingers in our ears and shut out the most charming music; every day we desire the night to come in order that we may do the deed of darkness. That is the mystery of experience that makes all the realities of revelation possible to our faith.<\/p>\n II. Christs tenderness. Behold, your house is left unto you desolate. Your house is desolate. It was not shouted, it was not uttered in denunciation; there was no accent of threatening in the tone. The pathos of the word is its power. We do amiss to think that Jesus Christ pronounced His woes as if they were resentments or angry threatenings. They were full of tears; they would have been nothing but for their pathos.<\/p>\n III. Choose ye!Still is the cry, Choose ye this day whom ye will serve. But if we reject Christ once and again, and three times and seven times; if we keep Him standing knocking at the door and never reply, we must not wonder if, when after a long time we open the door to see if He is still there, we find He is gone. Your house is left unto you desolate. You do not know how much your house owes now to the very knock you never answer. Christ cannot even be outside the door without a blessing being about the house. His very presence is a benediction; His very touch is a security. So long as He is found there outside, wet with dew, all night choking His voice into a moan, your house is not without a comfort. The accidental blessings, the blessings which come through Christs presence and ministry, you can never calculate. But when He is gone, when He no longer knocks at your door, then your house is left unto you desolate.<\/p>\n 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 [Ye shall not see me, until the time come when ye shall say, Blessed is he, etc.] there was a time (I confess) when I apprehended no difficulty at all in these words; but now (which may seem a paradox) my old eyes see better than my younger ones did; and by how much the more I look into this passage, by so much the more obscure it appears to me.<\/p>\n I. What sense must that be taken in, Ye shall not see me? when as after he had said this, (at least as the words are placed in our evangelist), they saw him conversant amongst them for the space of three months and more: particularly and in a singular manner, in that august triumph, when riding upon an ass he had the acclamations of the people in these very words, “Blessed is he that cometh,” etc. One might therefore think, that the words have some respect to this very time and action; but that in St. Matthew these words are repeated by our Saviour after this triumph was over.<\/p>\n Christ is now at Jerusalem, at the feast of Dedication; at least that feast was not far off; for we find him going to it, Luk 13:22; so that this exposition of the words looks fair enough; “Ye see me now, but henceforward ye shall see me no more, until ye shall say, ‘Blessed is he that cometh in the name of the Lord'”; which very thing was said in that triumph of his. But what shall we say then to that of St. Matthew, that these very words are recited sometime after he had received these acclamations from the people? I would hardly believe with the learned Heinsius, that the words in St. Matthew are not set in their proper place, but the series of the history is transposed: I would rather think our Saviour meant not an ocular seeing him, but spoke it in a spiritual and borrowed sense; viz. In the sense wherein the Jews were wont to use the word seeing; when they spake of “seeing the Messiah, the days of the Messiah, and the consolation of Israel”; that is, of partaking and enjoying the comforts and advantages of the Messiah, and of those days of his. So that our Saviour’s meaning may seem to be this; “Ye shall, from henceforward, enjoy no benefit from me the Messiah, till ye shall say, ‘Blessed is he that cometh,’ ” etc.: for it is worthy our inquiry, whether Christ ever after these words of his, did endeavour so to gather the children of Jerusalem together, that the city might not be destroyed, and the whole nation cast off. He did indeed endeavour to gather the remnant according to the election of grace; but did he ever after this labour that the place and nation might be preserved? As to these, it is argument enough that he had given them wholly over in his own mind, in that here, and in St. Matthew, he did in such precise terms denounce the ruin of Jerusalem, immediately before he uttered these words. I had rather, therefore, than admit any immethodicalness in St. Matthew, expound the passage to this sense; “From henceforward, ye shall never see the consolations of Messiah, nor have me any ways propitious amongst you, endeavouring at all the preservation of your city or nation from ruin, till ye shall say, ‘Blessed is he that cometh in the name of the Lord.'”<\/p>\n II. But then here ariseth as great a difficulty about the word till; that is, whether it concludes that in time they will say and acknowledge it; or whether it excludes and denies that they ever shall. For who knows not how different and even contrary a force there is in this word until? “Occupy till I come”: here it concludes that he will come again. “This iniquity shall not be forgiven you till you die”: there their forgiveness is excluded for ever. And indeed the expression in this place looks so perfectly two ways, that he that believes the conversion of the Jewish nation as a thing must come to pass, may turn it to his side; he that believes the contrary, to his.<\/p>\n [Blessed is he that cometh in the name of the Lord.] Although a more intimate weighing of these words will not very much help in determining the force of this word until in this place, yet will it probably afford us some light into the whole clause.<\/p>\n The words are taken out of Psa 118:26; and were sung in the Great Hallel. So that I will beg the reader’s leave to digress a little in search of this usage, especially as to those words that are now in hand.<\/p>\n I. The Great Hallel was the recitation of Psalms_113-118 upon every feast, in every family or brotherhood. The hymn that our Saviour with his apostles sung at the close of the Passover was the latter part of this Hallel.<\/p>\n II. Every one, indeed, was of right bound to repeat it entirely in his own person. But seeing it was not every one’s lot to be so learned or expedite as that came to, there was one to recite it in the stead of all the rest, and they after him made some responsals. This went for a maxim amongst them, if he hear, it is as if he responded. If he hear, though he do not answer, he performs his duty; the meaning is, if any be so unskillful that he can neither recite himself, nor answer after another that doth recite, let him but hear attentively, and he doth as much as is required from him.<\/p>\n III. There was a twofold way of responding according to the difference of persons reciting. If an elder, or master of a family, or one that could fitly represent the whole congregation, should recite or lead in singing; then the rest repeat no other words after him except the first clause of every Psalm; and as to all the remainder, they answered verse by verse Hallelujah. For the action of him that represented them, and led up in singing, availed for those that were represented, especially they having testified their consent by answering Hallelujah. He was a dunce, indeed, that could not answer so far amongst the rest.<\/p>\n IV. But if there wanted such an elder so well skilled in reading or reciting, that it became necessary for a servant or woman, or some more skilful boy, to lead, then let us hear what they did in that case: “If a servant, or woman, or boy should lead in singing, every one in the congregation recites those very words which he had said: if a more ancient person or one of greater note; do sing or read, they answer after him ‘Hallelujah.’ Now the reason why the words recited by a servant, woman, or boy should be repeated after him verbatim; was this, because such a one was unfit to represent a congregation, and his action could not avail for the rest: so that it behoved every person to recite singly for himself, that he might perform his duty.”<\/p>\n V. When they came to the words now in hand, blessed be he that cometh in the name of the Lord; if it be a boy or a servant that is the praecentor, he saith, Blessed be he that cometh; and the rest answer, In the name of the Lord. And this is that for which I have so long ventured upon the reader’s patience, that he may observe what is done differently from the rest when this clause is recited. It is cut in two, which is not done in others. And the first words are not repeated after the praecentor, as they are in other clauses. And whether this custom obtained only in families where servants or boys led in singing, we may judge from this following passage:<\/p>\n “They asked R. Chaijam Bar Ba, ‘How doth it appear, that he who heareth and doth not answer performs his duty?’ ‘From this, saith he, That we see the greatest Rabbins standing in the synagogue, and they say, Blessed be he that cometh, and they answer, In the name of the Lord; and they both perform their duty.’ ” Midras Tillin leaves these last words wholly out. For so that hath it: “The men of Jerusalem say from within, Save us now, O Lord, we beseech thee. The men of Judea say from without, Prosper us now, Lord, we beseech thee. The men of Jerusalem say from within, Blessed be he that cometh; and the men of Judea say from without, We have blessed you out of the house of the Lord.”<\/p>\n I will not confidently assert that these men had any ill design when they thus mangled this famous clause; but surely there is at least some ground of suspicion that they hardly refer the words to the right object. R. Solomon assuredly doth not. For, “So it ought to be said (saith he) to those that bring their firstfruits, and go up to the feasts.”<\/p>\n 1. To come is oftentimes the same with them as to teach; “If any one shall come in his own name, him ye will receive”: i.e. If any one shall teach. And so it is frequently in the Jerusalem Talmud, concerning this or the other Rabbins, he came; and when he cometh. Which if it be not to be understood of such a one teaching, I confess I am at a loss what it should mean else.<\/p>\n 2. Those doctors did not come and teach in the name of the Lord, but either in their own name, or in the name of some father of the traditions. Hence nothing more familiar with them, than “R. N. in the name of R. N. saith”: as every leaf; I may say almost every line of their writings witnesses. If, therefore, by cutting short this clause, they would be appropriating to themselves the blessing of the people, whom they had taught to say, Blessed be he that cometh; letting that slip, or omitting what follows, In the name of the Lord; they do indeed like themselves, cunningly lying at catch, and hunting after fame and vainglory.<\/p>\n Let the reader judge, whether Christ might not look this way in these words. However, I shall not scruple to determine, that they shall never see the Messiah, as to any advantage to themselves, till they have renounced the doctrines of coming in their own name, or in the name of the Fathers of the Traditions, embracing his doctrine, who is come in the name of the Lord.<\/p>\n Luk 13:35. The word translated desolate is omitted by the best authorities, but forsaken may be supplied to bring out the entire sense of the rest of the clause.<\/p>\n And I say, etc. Matthew: for. There the reason is given, since the Lord was then finally leaving the temple; here the reference is more prophetic. Henceforth, which in Matthew marks the beginning of the desolation at that moment, is not found here. These little things show that this was spoken at an earlier time. Some belittle the prediction by referring it to our Lords triumphal entry just before the Passover, when the people cried, Blessed, etc. The disciples may have misunderstood this prediction, and thought it fulfilled on that occasion, but in fact Jerusalem did not say this, but said Who is this? (Mat 21:10), and objected (chap. Luk 19:34). It is far more natural to suppose that already our Lord mourned over the impending fate of the holy city.<\/p>\n Verse 35 <\/p>\n These words might have been considered as a prediction of the events related in Matthew 21:7-9, were it not that Matthew records the words as spoken after that time. (Matthew 23:37,39.) As it is, there is a difficulty in regard to their interpretation.<\/p>\n 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. 35. Behold, your house is left unto you desolate ] The authenticity of the word ‘desolate’ is … Continue reading “Exegetical and Hermeneutical Commentary of Luke 13:35”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25535","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25535","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25535"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25535\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25535"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25535"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25535"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/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: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Lightfoot Commentary Gospels<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"