Matthew 23:25–24:8

Matthew 23:29-39 Matthew 23:29-39 Luke 11:47-51 29. Woe to you scribes and Pharisees, hypocrites! for you build the sepulchers of the prophets and embellish the monuments of the righteous, 30. And say, If we had been in the days of our fathers, we would not have been their associates in the blood of the prophets. 31. Thus you testify against yourselves, that you are the children of those who killed the prophets. 32. Do you also fill up the measure of your fathers. 33. Serpents, offspring of vipers, how shall you escape the judgment of hell? 34. Therefore, lo, I send to you prophets, and wise men, and scribes, and some of them you will slay and crucify, and some of them you will scourge in your synagogues, and persecute from city to city: 35. That upon you may come all the righteous blood which hath been shed on the earth, from the blood of righteous Abel to the blood of Zechariah, son of Barachiah, whom you slew between the temple and the altar. 36. Verily I say to you, All these things shall come on this generation. 37. Jerusalem, Jerusalem, who slayest the prophets, and stonest those who were sent to thee, how often would I have gathered together thy children, as a hen gathereth her chickens under her wings, and you would not! 38. Lo, your house is left to you desolate. 39. For I tell you, that you shall never see me henceforth, till you say, Blessed be he that cometh in the name of the Lord. 47. Woe to you, for you build the monuments [104] of the prophets, and your fathers slew them. [105] 48. Truly you testify that you approve of the actions of your fathers; [106] for they indeed slew them, and you build their sepulchers. 49. Therefore also the Wisdom of God hath said, I will send to them prophets and apostles, and some of them they will slay and persecute: 50. That the blood of all the prophets, which hath been shed since the creation of the world, may be demanded from this generation; 51. From the blood of Abel to the blood of Zechariah, who perished between the altar and the temple. Assuredly I tell you, That it shall be demanded from this generation. Luke 13:34-35 34. Jerusalem, Jerusalem, who slayest the prophets, and stonest those who are sent to thee; how often would I have gathered thy children together, as a bird gathereth its brood under its wings, and you would not! 35. Lo, your house is left to you desolate. But I tell you, that you shall not see me, until the time come when you say Blessed be he that cometh in the name of the Lord. Luke 11:53-54 53. And while he was saying these things to them, the lawyers and Pharisees began to press him closely, and cunningly to interrogate him about many things; 54. Laying snares for him, and seeking to catch something out of his mouth, to accuse him. Matthew 23:29. For you build the sepulchers of the prophets. An unfounded opinion is entertained by some, that the scribes are here reproved for superstition, in foolishly honoring the deceased prophets by splendid sepulchers, as the Papists now transfer the honor of God to departed saints, and even are so perverse as to adore their images. They had not yet arrived at such a pitch of blindness and madness, and therefore the design of Christ was different. The scribes endeavored to gain the favor of the ignorant multitude, and indeed of all the Jews, by this additional hypocrisy, that they cherished with reverence the memory of the prophets; for while in this manner they pretended to maintain their doctrine, any one would have supposed that they were faithful imitators of them, and very keen zealots for the worship of God. It was a proposal, therefore, which was likely to prove highly acceptable, to erect monuments for the prophets, because in this way religion might be said to be drawn out of darkness, that it might receive the honor which it deserved. And yet nothing was farther from their design than to restore doctrine, which might appear to have been extinguished by the death of the prophets. But though they were not only averse to the doctrine of the prophets, but most inveterate enemies to it, yet they honored them--when dead--with sepulchers, as if they had made common cause with them. It is customary, indeed, with hypocrites thus to honor, after their death, good teachers and holy ministers of God, whom they cannot endure while they are alive. Nor does this arise merely from the common fault, which Horace thus describes: "We hate virtue while it is in safety, but when it has been removed from our eyes, we seek it with envy;" [107] but as the ashes of the dead no longer give annoyance by harsh and severe reproofs, they who are driven to madness by the living voices of those men are not unwilling, by adoring them, to make an empty display of religion. It is a hypocrisy which costs little to profess warm regard for those who are now silent. [108] Thus each of the prophets, in his own age, was contemptuously rejected, and wickedly tormented, by the Jews, and, in many instances, cruelly put to death; while posterity, though not a whit better than their fathers, pretended to venerate their memory, instead of embracing their doctrine; for they too were actuated by equal hostility towards their own teachers. [109] As the world--not venturing altogether to despise God, or at least to rise openly against him--contrives this stratagem of adoring the shadow of God instead of God, so a similar game is played in reference to the prophets. A proof of this--far too striking--may be seen in Popery. Not satisfied with paying just veneration to Apostles and Martyrs, they render to them divine worship, and think that they cannot go too far in the honors which they heap upon them; and yet, by their rage against believers, they show what sort of respect they would have manifested towards Apostles and Martyrs, if they had been still alive to discharge the same office which they anciently held. For why are they inflamed with such rage against us, but because we desire that doctrine to be received, and to be successful, which the Apostles and Martyrs sealed with their blood? While the holy servants of God valued that doctrine more highly than their own life, would their life have been spared by those who so outrageously persecute the doctrine? Let them adorn the images of the saints as they may think fit, by perfumes, candles, flowers, and every sort of gaudy ornament. If Peter were now alive, they would tear him in pieces; they would stone Paul; and if Christ himself were still in the world, they would burn him with a slow fire. Our Lord, perceiving that the scribes and priests of his age were eager to obtain the applause of the people, on the ground of their being devout worshippers of the prophets, reproves them for deceit and mockery, because they not only reject, but even cruelly persecute, the prophets that are now present, [110] and whom God has sent to them. But it is a display of base hypocrisy, and shameful impudence, to desire to be thought religious on account of worshipping the dead, while they endeavor to murder the living. 30. If we had been in the days of our fathers. Not without good reason did Christ introduce this sentiment; for though he does not blame them for the conduct of their fathers, and does not make it the chief ground of accusation that they are the children of murderers: yet he takes a passing glance of their foolish boasting, in being accustomed to glory in their ancestors, while they were descended from the bloody enemies of God. The appeal may be thus stated: "You look upon the veneration which you pay to the deceased prophets as some sort of expiation for the wickedness of your fathers. Now then I have this to urge, that it is in vain for you to boast of a sacred ancestry, since you are descended from wicked and ungodly parents. Go now, and screen your crimes by the piety of those whose hands, you acknowledge, were stained with innocent blood. But it is an additional and far more heinous crime, that the sacrilegious fury of the fathers, which you condemn by raising sepulchers for the dead, is imitated by you in the murder of the living." 32. Do you then fill up the measure of your fathers. He at length concludes that they are not, in this respect, degenerate from their fathers; as if he had said, "It is not now that your nation begins to treat with cruelty the prophets of God; for this is the ancient discipline, this is the custom handed down from the fathers, and, in short, this way of acting is almost natural to you." And yet he does not bid them do what they are doing, to put to death holy teachers, but states figuratively that they have a hereditary right to rise against the servants of God, and that they must be permitted to oppose religion, because in this way they fill up what is wanting in the crimes of their fathers, and finish the web which they had begun. By these words he not only pronounces themselves to be desperate, and incapable of being brought to a sound mind, but warns simple people that there is no reason to wonder, if the prophets of God are ill-treated by the children of murderers. 33. Offspring of vipers. After having demonstrated that the scribes are not only base enemies of sound doctrine, and wicked corrupters of the worship of God, but likewise deadly plagues of the Church, Christ, being about to close his discourse, kindles into more vehement indignation against them; as it is necessary to shake off by violence the flatteries in which hypocrites indulge, and to drag them, as it were, to the judgment seat of God, that they may be filled with alarm. And yet Christ did not keep them alone in his eye, but intended to strike terror into the whole people, that all might guard against a similar destruction. How harsh and intolerable this roughness of language must have been to these reverend instructors may easily be inferred from the long period during which they had held a peaceful dominion, so that no one dared to mutter against them. And there can be no doubt that many were displeased with the great freedom and sharpness which Christ used, and, above all, that he was looked upon as immoderate and outrageous in venturing to apply such reproachful epithets to the order of the scribes; as many fastidious persons of the present day cannot endure any harsh word to be spoken against the Popish clergy. But as Christ had to deal with the worst of hypocrites, who not only were swelled with proud contempt of God, and intoxicated with careless security, but had captivated the multitude by their enchantments, he found it necessary to exclaim against them with vehemence. He calls them serpents both in nature and in habits, and then threatens them with a punishment, which it will be in vain for them to attempt to escape, if they do not speedily repent. 34. Therefore, lo, I send to you. Luke introduces it in a still more emphatic manner, Wherefore also the Wisdom of God hath said; which some commentators explain thus: "I, who am the eternal Wisdom of God, declare this concerning you." But I am more inclined to believe that, according to the ordinary custom of Scripture, God is here represented as speaking in the person of his Wisdom; so that the meaning is, "God foretold long ago, by the prophetic Spirit, what would happen with regard to you." This sentence, I acknowledge, is nowhere to be found literally: but as God denounces the incorrigible obstinacy of that people in many places of Scripture, Christ draws up a kind of summary of them, and by this personification [111] expresses more clearly what was the judgment of God as to the incurable wickedness of that nation. For if those teachers would have no success, it might have appeared strange that Christ should have desired them to weary themselves to no purpose. Men argue thus: "God labors in vain, when he sends his word to the reprobate, who, he knows, will continue obstinate." And hypocrites, as if it were sufficient of itself to have preachers of the heavenly doctrine continually with t…

Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also--In Luke (Luk 11:40) it is, "Ye fools, did not He that made that which is without make that which is within also?"--"He to whom belongs the outer life, and of right demands its subjection to Himself, is the inner man less His?" A remarkable example this of our Lord's power of drawing the most striking illustrations of great truths from the most familiar objects and incidents in life. To these words, recorded by Luke, He adds the following, involving a principle of immense value: "But rather give alms of such things as ye have, and behold, all things are clean unto you" (Luk 11:41). As the greed of these hypocrites was one of the most prominent features of their character (Luk 16:14), our Lord bids them exemplify the opposite character, and then their outside, ruled by this, would be beautiful in the eye of God, and their meals would be eaten with clean hands, though much fouled with the business of this everyday world. (See Ecc 9:7).

Woe unto you, scribes and Pharisees, hypocrites! for ye are like whited sepulchres--or, whitewashed sepulchres. (Compare Act 23:3). The process of whitewashing the sepulchres, as LIGHTFOOT says, was performed on a certain day every year, not for ceremonial cleansing, but., as the following words seem rather to imply, to beautify them. which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness--What a powerful way of conveying the charge, that with all their fair show their hearts were full of corruption! (Compare Psa 5:9; Rom 3:13). But our Lord, stripping off the figure, next holds up their iniquity in naked colors. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets--that is "ye be witnesses that ye have inherited, and voluntarily served yourselves heirs to, the truth-hating, prophet-killing, spirit of your fathers." Out of pretended respect and honor, they repaired and beautified the sepulchres of the prophets, and with whining hypocrisy said, "If we had been in their days, how differently should we have treated these prophets?" While all the time they were witnesses to themselves that they were the children of them that killed the prophets, convicting themselves daily of as exact a resemblance in spirit and character to the very classes over whose deeds they pretended to mourn, as child to parent. In Luk 11:44 our Lord gives another turn to this figure of a grave: "Ye are as graves which appear not, and the men that walk over them are not aware of them." As one might unconsciously walk over a grave concealed from view, and thus contract ceremonial defilement, so the plausible exterior of the Pharisees kept people from perceiving the pollution they contracted frown coming in contact with such corrupt characters.

Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?--In thus, at the end of His ministry, recalling the words of the Baptist at the outset of his, our Lord would seem to intimate that the only difference between their condemnation now and then was, that now they were ripe for their doom, which they were not then.

Wherefore, behold, I send unto you prophets, and wise men, and scribes--The I here is emphatic: "I am sending," that is, "am about to send." In Luk 11:49 the variation is remarkable: "Therefore also, said the wisdom of God, I will send them," &c. What precisely is meant by "the wisdom of God" here, is somewhat difficult to determine. To us it appears to be simply an announcement of a purpose of the Divine Wisdom, in the high style of ancient prophecy, to send a last set of messengers whom the people would reject, and rejecting, would fill up the cup of their iniquity. But, whereas in Luke it is "I, the Wisdom of God, will send them," in Matthew it is "I, Jesus, am sending them"; language only befitting the one sender of all the prophets, the Lord God of Israel now in the flesh. They are evidently evangelical messengers, but called by the familiar Jewish names of "prophets, wise men, and scribes," whose counterparts were the inspired and gifted servants of the Lord Jesus; for in Luke (Luk 11:49) it is "prophets and apostles." unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar--As there is no record of any fresh murder answering to this description, probably the allusion is not to any recent murder, but to Ch2 24:20-22, as the last recorded and most suitable case for illustration. And as Zacharias' last words were, "The Lord require it," so they are here warned that of that generation it should be required.

Verily I say unto you, All these things shall come upon this generation--As it was only in the last generation of them that "the iniquity of the Amorites was full" (Gen 15:16), and then the abominations of ages were at once completely and awfully avenged, so the iniquity of Israel was allowed to accumulate from age to age till in that generation it came to the full, and the whole collected vengeance of heaven broke at once over its devoted head. In the first French Revolution the same awful principle was exemplified, and Christendom has not done with it yet. Lamentation over Jerusalem and Farewell to the Temple (Mat 23:37-39).

[219] Matt. xxiii. 34, 35. “Wherefore, behold, I send unto you prophets, and wise men, and scribes; and some of them ye shall kill and crucify; and some of them ye shall scourge in your synagogues, and persecute them from city to city: that upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel, unto the blood of Zachariah son of Barachiah, whom ye slew between the temple and the altar.” The learned Bedford, in his Scripture Chronology, speaking of Zechariah son of Jehoiada, whose murder in the court of the temple we have account of, 2 Chron. xxiv. 20, 21, 22. says, there are some of good authority who look upon this Zechariah to be the person of whom our Saviour spake in this place; but says, as our Saviour begins with Abel, the first instance, so we may suppose that he concluded with the last; and as he here speaks of future things, so this may be one instance among the rest, and the naming the name of both father and son is such an instance of his knowledge, the like whereof was never given by any other; we may therefore conclude, that the Zachariah, whom our Saviour speaks of, was one whom Josephus mentions in the time of the Jewish wars, and of whom he gives us this account, that he was the son of Baruch, a man of the first rank, a friend to all good men, and an enemy to the wicked. This Zachariah the zealots looked upon as a man so very popular, that they themselves could not be safe without taking away his life. For this purpose they bring him before a court of their own setting up, and falsely accuse him of a conspiracy to betray Jerusalem to the Romans, and treating with Vespasian about it. When the court, contrary to their own expectation, had declared him innocent, two of the greatest ruffians of the company fell outrageously upon Zachariah, and murdered him in the middle of the temple, with this insolent raillery in their mouths, “Now we have given you your discharge too, and you are much surer of this than you were of the other;” and so they cast his body down the precipice of the mountain.

Woe unto you Scribes and Pharisees, hypocrites,.... Our Lord cannot be thought to bear too hard upon these men, nor does he continue this character of them, and denunciations of woe against them, without a reason: for ye make clean the outside of the cup and platter, but within they are full of extortion and excess. The allusion is to their traditions about washing their cups and pots, and brazen vessels; see Mark 7:4 which they strictly observed. In their oral law is a whole tract, called "Mikvaot", which gives rules about the places where they washed, the things to be washed, and the manner of washing them; about which they were very nice, pretending to much outward cleanness, but had no regard to inward purity. Christ's sense is, that they took much pains, and were very careful, that the cup they drank out of, and the platter, or dish they ate out of, should be very clean; when at the same time, the food and drink that were within them, were got by oppression and rapine; by devouring widows' houses, by making undue claims upon, and extorting unjust sums from the fatherless, the poor, and the needy; and were abused by them, to luxury and intemperance. In like manner the Jews themselves say of hypocrites (w), "They make show of a pure and clean soul, but under it lies hid a leprosy: they are like to "vessels full of uncleanness"; they are outwardly washed with the water of fraud and craftiness; but whatsoever is within, in the midst or them, is unclean. The Vulgate Latin version of the text, instead of "excess", reads "uncleanness", and so does Munster's Hebrew Gospel: many copies read "unrighteousness". Excess is thought to be a sin the Pharisees were not guilty of, though they were of extortion, injustice, and uncleanness, (w) R. Sol Gabirol in Cether Malcuth apud L. Capell in loc.

Thou blind Pharisee,.... Well might Christ call such an one a blind Pharisee, who was so scrupulously careful to cleanse his cup and platter; and yet made no conscience of filling them with what was gotten in an unjust way, and so defiled himself and them: cleanse first that which is within the cup and platter, that the outside of them may be clean also: get food and drink in an honest way, remove all extortion and oppression out of thine hands, and luxury and intemperance from thy table; and so shall the outward cleanness of thy cup and dish, be no reproach unto thee, or testimony against thee, of thine hypocrisy. So the great concern of all men should be, inward purity; that their hearts be purified by faith in the blood of Christ, and sprinkled from an evil conscience by the same; that principles of grace and holiness be formed in them by the Spirit of God; and then their outward lives and conversations being influenced thereby, will be honourable and agreeable to their professions. Otherwise, an external reformation, or an outward show of holiness, and bare pretensions to it, without internal grace, will never be of any avail in the sight of God.

Woe unto you Scribes and Pharisees, hypocrites,.... It is much these men could bear to hear themselves so often called by this name; and it shows great courage in our Lord, so freely to reprove them, and expose their wickedness, who were men of so much credit and influence with the people: for ye are like unto whited sepulchres; or "covered with lime", as the Syriac, Arabic, and Persic versions, render it. For the Jews used to mark their graves with white lime, that they might be known: that so priests, Nazarites, and travellers, might avoid them, and not be polluted with them. This appears from various passages in their writings: "The vineyard of the fourth year, they marked with clods of earth, and an uncircumcised one with dust, , "and graves with chalk", mixed (with water) and poured (on them (x).) Of this marking of the graves, the reason of it, the time and manner of doing it, Maimonides (y) gives us this account: "Whoever finds a grave, or a dead carcass, or anything for the dead that defiles, by the tent he is obliged to put a mark upon it, that it may not be a stumbling to others; and on the intermediate days of a feast, they go out from the sanhedrim, to mark the graves.--With what do they mark? , "with chalk infused" in water, and poured upon the unclean place: they do not put the mark upon the top of the unclean place, (or exactly in it,) but so that it may stand out here and there, at the sides of it, that what is pure may not be corrupted; and they do not put the mark far from the place of the uncleanness, that they may not waste the land of Israel; and they do not set marks on those that are manifest, for they are known to all; but upon those that are doubtful, as a field in which a grave is lost, and places that are open, and want a covering. Now because when the rains fell, these marks were washed away, hence on the first of Adar (February) when they used to repair the highways, they also marked the graves with white lime, that they might be seen and known, and avoided; and so on their intermediate feast days (z): the reason why they made use of chalk, or lime, and with these marked their graves, was because it looked white like bones (a); so that upon first sight, it might be thought and known what it was for, and that a grave was there: hence this phrase, "whited sepulchres": which indeed appear beautiful outward; especially at a distance, and when new marked: but within are full of dead men's bones, and of all uncleanness; worms and rottenness, which arise from the putrefied carcasses, and are very nauseous and defiling, (x) Misn. Maaser Sheni, c. 5. sect. 1.((y) Hilch. Tumath Meth, c. 8. sect. 9. (z) Misn. Shekalim, c. 1. sect. 1. & Moed Katon, c. 1. sect. 2. Maimon. & Bartenora in lb. (a) Jarchi in Misu. Moed Katan, c. 1. sect. 2. & Bartenora in Misn. Maaser Sheni, c. 5. sect. 1.

Even so ye also outwardly appear righteous,.... By making broad their phylacteries, enlarging the borders of their garments, praying long prayers, compassing sea and land to make one proselyte, paying tithes of all manner of herbs, and cleansing the outside of the cup and platter, and doing all their works, prayers, fastings, and alms deeds, to be seen of men. This is the accommodation of the above simile; by reason of these things they looked like whited sepulchres, outwardly beautiful: so these appeared outwardly righteous, they looked like righteous persons, and were not; they were what Hagar, as the Jews say, charged her mistress with being; for so they interpret these words, "her mistress was despised in her eyes", Genesis 16:4 (b), "She said, this Sarah is not secretly, what she is openly; she appears , "as if she was righteous" and she is not righteous. The same they say of (c) Leah. This was a misrepresentation; but the representation Christ gives of these men, is right; they were of that sort of the Pharisees, which they call "the dyed", or "coloured" ones: it is said of Jannai the king, that he should say to those of his family (d), "Do not be afraid of them that are Pharisees, (that are truly so,) nor of them that are not Pharisees; but of them that are, "dyed", for they are like to Pharisees; for their works are as the works of Zimri, (adulterers, as these were,) and they expect the reward as Phinehas. The gloss upon it is, "the Pharisees hated him, because he had slain many of their wise men, and was turned Sadducee; and when he was dying, his wife was afraid of them, lest they should take away the kingdom from her sons, and she desired him to seek their favour for her; but he said unto her, do not be afraid of the Pharisees, for they are "righteous", and will not render evil to thee, nor to thy sons; for they have not sinned against them; nor of them that are not Pharisees, for they are their friends; but of "the dyed ones": as if he had said, their appearance is not according to their nature, but they are dyed without, , "and their inside is not as their outside": for their works are as the work of Zimri, for they are ungodly; and they expect the reward as Phinehas, saying to men, to honour them as Phinehas. But this outward show and appearance of righteousness, was only "unto men", not unto God: they did not appear so to him, who is the searcher of hearts, and knows what is in man, and knew all the secret wickedness that was in them; for though they imposed upon, and deceived men, they could not deceive God; nor was their iniquity hid from Christ, who adds, "but within ye are full of hypocrisy and iniquity": and which was evident from their ambition and vain glory, in desiring the uppermost rooms at feasts, the chief places in the synagogue, greetings in the markets, and titles of honour and grandeur; from their avarice and cruel oppression of the widows, and fatherless, under a pretence of long prayers; from their neglecting the weightier matters of the law, judgment, mercy, and faith, and practising extortion and excess: that saying of their's (e), may be applied to themselves, "every disciple of a wise man, , "whose inside is not as his outside", is no disciple of a wise man. And it is expressly ascribed by some of their writers to one sort of the Pharisees, of whom they say (f), "they are desirous to appear to men to be holy, but their inside is not as their outside; which is much the same Christ here says of them. What our Lord charges these men with, is owned by their own doctors; they say (g), that "the iniquity of those that were under the first temple, was open and manifest, but the iniquity of those that were under the second temple, was not open. But as the gloss says, "the children of the second temple, , "were secretly wicked". (b) Bereshit Rabba, sect. 45. fol. 40. 3. Jarchi in Gert. xvi. 4. (c) Bereshit Rabba, sect. 71. fol. 63. 2.((d) T. Bab. Sota, fol. 22. 2.((e) T. Bab. Yoma, fol. 72. 2.((f) Bartenora in Misn. Sota, c. 3. sect. 4. (g) T. Bab. Yoma, fol. 9. 2.

Woe unto you Scribes and Pharisees, hypocrites,.... This is the seventh and last time, in which these words are delivered in this exact form by our Lord, in this chapter; and expresses the certainty, both of their sin and punishment: and the instance annexed to it, no less discovers the hypocrisy of these persons, and supports the character given of them; as also furnishes out a sufficient reason, why a woe is denounced upon them, because ye build the tombs of the prophets, and garnish the sepulchres of the righteous; meaning by the "prophets" and "righteous" men, the same persons, the prophets, who were righteous men; or else the prophets, and also other righteous men besides them. Rightly is the word "build", used of tombs and sepulchres; the Jews have a canon, which runs thus (h), "they do not dig graves nor sepulchres, on a feast day. The commentators (i) on it say, that the graves are the holes which they dig in the earth, and the sepulchres are the buildings over the graves. In the Gemara it is asked (k), "what are the graves? and what are the sepulchres? says R. Judah, the graves are made by digging and the sepulchres or tombs "by building"; and these edifices which they built over the graves of some of their prophets, and righteous men, were very grand and beautiful. The Cippi Hebmici furnish us with many instances of this kind: in Hebron, in the land of Canaan, which is Kirjath Arba, is the cave of Machpelah; in which were buried the fathers of the world, Adam and Eve, Abraham and Sarah, Isaac and Rebekah, Jacob and Leah; and over it is a wonderful, "and beautiful" building and it is the building of David the king; and opposite the city, in the mountain, is a beautiful building, and there was buried Jesse, the father of David the king: in the way from Hebron to Jerusalem, is Chalchul, where Gad, David's seer, was buried; and Tekoah, where Isaiah the prophet was buried, and over him a "beautiful" structure: at the Mount of Olives is a beautiful fabric, which they say is the sepulchre of Huldah, the prophetess; at the bottom of the mount is a very great cave, attributed to Haggai the prophet, and in the middle of it are many caves; near it, is the sepulchre of Zechariah the prophet, in a cave shut up, and over it is , "a beautiful arch", or vault of one stone: between Rama and Jerusalem are caves ascribed to Simeon the just, and the seventy (elders of the) sanhedrim: at Rama, Samuel was buried, also his father Elkanah, and Hannah his mother, and in a cave shut up, and over the cave buildings: at Cheres, which is Timnath Cheres, in Mount Ephraim, are buried Joshua the son of Nun, and Nun his father, and Caleb the son of Jephunneh, and over them are trees. At Avarta is the school of Phinehas, the son of Eleazar the priest, and Eleazar is buried upon the mountain; and below the village, between the olive trees, Ithamar, and over him a large monument: at the barns is a temple of the Gentiles, with a vault and a cave, where they say are buried seventy elders. At Belata, a village about a sabbath day's journey from Shechem, Joseph the righteous was buried: at Mount Carmel, is the cave of Elijah the prophet, and there was buried Elisha, the son of Shaphat the prophet: at Jordan was buried Iddo the prophet, and over it is a great elm tree, and it is in the form of a lion; and there was buried Shebuel, the son of Gershom, the son of Moses, over whom is a great oak tree: at Geba, in Mount Lebanon, is buried Zephaniah the prophet, in the middle of a cave shut up. On a mountain, a sabbath day's journey from Zidon, Zebulun was buried, in a beautiful vault; at Cephar Noah, was buried Noah the just; and at Kadesh Nephtalim, Barak the son of Abinoam, and Deborah his wife, and Jael; and at Timnath, Shamgar the son of Auath, over whom are two marble pillars. At Cephar Cana, is buried Jonah, the son of Amittai, on the top of a mountain, in a temple of the Gentiles, in a "beautiful" vault: at Jakuk, was buried in the way, Habakkuk the prophet; and at the north of the village of Raam, was buried Obadiah the prophet: at Susan the palace, was buried Mordecai the Jew, and over him a beautiful stone statue; and on it written, this is the sepulchre of Mordecai, the son of Jair, the son of Shimei, the son of Kish, a man of Jemini; and near the river Hiddekel, Ezekiel the prophet was buried. In this account, many things may be observed, which confirm and illustrate the words of the text. And certain it is, that it was accounted very honourable and laudable in persons, to beautify the sepulchres of the patriarchs and prophets. Among the excellent characters given of Benaah, R. Jochanan's master, it is said (l), "that he was a very wise man, and a judge, and understood mysteries and parables; , "and painted the cave" of Adam the first, and the cave of Abraham. Though perhaps this is to be understood of him in a figurative sense, but yet must allude to a literal one: the sepulchres of the prophets, were especially very sacred: "all sepulchres (they say (m)) might be removed, but the sepulchres of a king, and the "sepulchres of a prophet"; they say unto him, were not the sepulchres of the sons of David removed? and the sepulchres of the sons of Huldah were in Jerusalem, and a man might not touch them, to remove them for ever. R. Akiba replied to them because of decency it was forgiven (or allowed) there, and from thence the uncleanness being channelled, went out to the brook Kidron. Now our Lord must not be understood as blaming them for barely building the tombs of the prophets, and garnishing the sepulchres of the righteous, which they might have done without blame. But because they did all this, that they might be thought to be very innocent and holy men, and far from being guilty of the crimes their forefathers were; when they were of the very selfsame blood thirsty, persecuting spirit; and did, and would do the same things to the prophets and apostles of the New Testament, their fathers had done to the prophets of the Old. They have a saying (n), that "they do not erect monuments "for the righteous"; for their words are their memorial. But this can only mean, that there is no need of monuments for them; since their sayings are sufficient to keep up the memory of them. Hence Dr. Lightfoot thinks, that our Lord reproves them out of their own mouths, for despising the words of the prophets; imagining they performed piety enough, by bestowing cost in adorning their sepulchres; when they themselves own, their sayings are the best remembrances of them, and therefore ought to be regarded more than their tombs, (h) Misn. Moed Katon, c. 1. sect. 6. (i) Maimon. & Bartenora in ib. (k) T. Bab. Moed Katon, fol. 8. 2.((l) Juchasin, fol. 86. 1.((m) T. Hieros. Nazir, fol. 57. 4. (n) T. Hieros. Shekalim, fol. 47. 1.

And say, if we had been in the days of our fathers,.... Their ancestors and predecessors: signifying, that if they had lived in the times they did, or had been in the same post and office with them, they should have opposed, at least not consented to their measures: we would not have been partakers with them in the blood of the prophets; would not have joined them in persecuting the prophets, and in shedding their blood, and putting them to death; but would have received them as the prophets of the Lord, have hearkened to their advice and message, and have honoured and obeyed them as such; and this they thought they sufficiently declared, by building and adorning their tombs.

Wherefore ye be witnesses unto yourselves,.... Or "against yourselves", as the Syriac reads; for what they said was a plain acknowledgment, and a full confession, what their fathers had done, and whose offspring they were; and from whom better things were not to be expected; since they were their fathers' own children, and of the same temper and disposition with them: that ye are the children of them that killed the prophets. They plainly owned, that their fathers killed the prophets, and that they descended from them; though they meant not so much to reproach, their ancestors, as to give themselves a greater character; yet it did not with those, that knew them; not with our Lord: for as their own words testified against them, that they were a seed of evildoers; their practices showed them to be of the same spirit and principles with their progenitors.

Fill ye up then the measure of your fathers. Of their sins; for there were bounds and limits set how far they should proceed, and no further; as yet they had not got to the end of their iniquity: their fathers had gone great lengths in sin, but their iniquity was not yet full, as is said of the Amorites, Genesis 15:16 these their sons were to fill it up. They had shed the blood of many of the prophets; and indeed there were none of them but they had persecuted and abused, in one shape or another: some they entreated shamefully, others they beat: some they stoned, and others they put to death with the sword, or otherwise; and now their children were about to fill the measure brimful, by crucifying the Son of God, which they were at this time meditating and contriving; and by persecuting and slaying his apostles, and so would bring upon them the vengeance of God. The Jews well enough understood these words, which were spoken to them in an ironical way, and expressing what they were about, and what they would hereafter do, and what would be the issue and consequence of it: they have a saying (o), that "the holy blessed God does not take vengeance on a man, , "until his measure is filled up"; according to Job 20:22. Which the Chaldee paraphrase renders, "when his measure is filled up, then shall he take vengeance on him; and that this is Christ's sense, appears from what follows, (o) T. Bab. Sota, fol. 9. 1.

Ye servants, ye generation of vipers,.... The latter of these names, John the Baptist calls the Sadducees and Pharisees by, in Matthew 3:7 and Christ, in Matthew 12:34 both express their craft and subtlety, their inward poison, and venomous nature; their fair outside, and specious pretences; their hypocrisy, malice, and wickedness; in which they were like to the old serpent, their father the devil, and to their ancestors, that murdered the prophets; nor could any good thing be expected, from such a viperous generation: how can ye escape the damnation of hell? signifying, that it was impossible that they should; nor could they surely expect it themselves, who must be conscious to themselves of their wickedness, malice, and deceit. The Persic version reads it, "where can ye escape?" &c. and so Beza says it was read, in one ancient copy of his; and the sense is, whither can ye flee? to whom, or what can you have recourse to, to screen you from the wrath to come? Rocks and mountains, caves and dens, will be of no service. The phrase, , "the judgment, or damnation of hell", is a phrase often used in the Talmud (p), and Midrashes (q) of the Jews; and intends future torment, and the everlasting vengeance and wrath of God, the unquenchable fire prepared for the devil and his angels, and which impenitent unbelieving sinners cannot escape, (p) T. Bab. Berncot, fol. 61. 1. Erubin, fol. 18. 2. Yebamot, fol. 102. 2. Sota, fol. 4. 2. & 5. 1. & Bava Bathra, fol. 10. 1.((q) Bemidbar Rabba, fol. 203. 1. Shirhashirim Rabba, fol. 14. 2. & Midrash Kohelet, fol. 76. 1.

Wherefore, behold I send unto you prophets,.... To try them, whether they would show the respect to prophets, they pretended to have for them; by building and beautifying their sepulchres; by exclaiming against their forefathers for shedding their blood; and by declaring, that had they lived in their days, they would not have joined with them in it; and to make it appear, that these were all empty words, and specious pretences; and that they had the same malicious and bloody principles in them; and would be guilty of the same practices, and so fill up the measure of their fathers' sins; and bring upon them the punishment of everlasting burnings hereafter, as well as ruin and destruction on their nation, city, and temple now. Christ here speaks, as, one having power and authority, to qualify and send forth men, under the several characters here mentioned, and of what he should do after his resurrection: for notwithstanding the people of the Jews would crucify him, and use him as they did, in a barbarous manner; yet after all this, he would send his ministers to them, to gather his elect out from among them, to render the rest inexcusable, and to show his longsuffering and patience. The persons designed by "prophets", "wise men", and "Scribes", are his apostles: called "prophets"; because they were divinely inspired to write, and preach in his name; had the gift of foretelling future events, and of explaining with the greatest clearness and exactness, the prophecies of the Old Testament; showing their respect unto, and accomplishment in Christ: "wise men"; because they were made wise unto salvation, and capable of instructing others: they were filled with all spiritual and evangelical wisdom, and preached the wisdom of God in a mystery, even the hidden wisdom: and Scribes; because they were well instructed in the kingdom of heaven, and had the true knowledge of the law, and could rightly interpret it, as well as make known the Gospel of the grace of God. Christ chooses to use these names and titles, because the Jews pretended to have great veneration for the ancient prophets, and these he should send, would not be a whit inferior to them, but in many things exceed them; and they had great esteem for their wise men and Scribes, who would be vastly exceeded by these ministers of his, and yet would be used very badly by them: and some of them ye shall kill; as Stephen, the first "martyr", who was stoned to death by them; and James, the brother of John, whom Herod, to their good liking, killed with the sword; and the other James they threw headlong from off the pinnacle of the temple, and killed him with a fuller's club (r), And crucify; so Simeon, the son of Cleophas, was crucified at the instigation of the Jews, as Eusebius relates (s), And some of them ye shall scourge in your synagogues; as John, Peter, and Paul: and persecute them from city to city; as they did Paul and Barnabas, as the Acts of the Apostles testify, (r) Euseb. Eccl. Hist. l. 2. c. 23. (s) Ib. l. 3. c. 32.

That upon you may come all the righteous blood,.... Or "the blood of all the righteous men", as the Syriac: Arabic, Persic, and Ethiopic versions read; for there is no righteousness in blood, nor any conveyed by it: all men are of one blood, and that is tainted, they that are righteous, are not so naturally, nor by any righteousness of their own, but by the righteousness of Christ: and such were the persons here meant, whose blood being shed in the cause of righteousness, God would revenge; and the punishment for such a crime, and the vengeance of God for it, were to come upon the nation of the Jews by this means, through their crucifying of Christ, and killing, and persecuting his apostles; whereby they would make it manifest, that they approved of, and consented to, what others had done to all the righteous men, whose blood had been shed upon the earth; whether in Judea, or elsewhere; and continued in the same wicked practices, or committed worse, and so justly incurred the wrath of God to the uttermost; which would quickly come upon them, when the measure of their fathers' sin were filled up by them, from the beginning of time, to the present age: everom the blood of righteous Abel: who was the first person in the world that was killed, and that for righteousness sake too, because his works were righteous, his person being so; not by his works, but through the righteousness and sacrifice of the Messiah, which were to be brought in; in the faith of which he offered up his sacrifice, whereby he obtained a testimony from God, that he was righteous, having respect to his person in Christ, and so to his offering. This epithet of "righteous" seems to be what was commonly given him by the Jews: hence, with a peculiar emphasis, he is called, , "Abel the righteous" (t); as he is also said to be , "the head of them that killed" (u); he being the first man that was slain; for which reason he is mentioned here by Christ; and also, because his blood cried for vengeance, and still continued to do, upon all such persons that should commit the like crime. It is an observation frequently made by the Jews, on those words in Genesis 4:10 "the voice of thy brother's blood crieth unto me", that "it is not said in the Hebrew text, the blood of thy brother, but the bloods of thy brother; his blood, and the blood of his seed (w); and that from hence may be learned, that the blood of his children, and of his children's children, and of all his offspring, to the end of all generations, that should proceed from him, all stood and cried before the Lord (x). The Jerusalem Targum paraphrases the words in this remarkable manner, "the price of the bloods of "the multitude of the righteous", that shall spring from Abel thy brother. And Onkelos thus, "the voice of the blood of the seed that shall rise from thy brother, &c. unto the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar. Learned men are very much divided about this person, who he was. Some think our Lord speaks prophetically of Zechariah, the son of Baruch; who, as Josephus says (y), was slain in the middle of the temple, just before the siege of Jerusalem; and who was, as he also relates, a rich man, of an illustrious family, a hater of wickedness, and a friend to liberty: and because, as Abel was the first man that was slain, and this man being killed in the temple, at the close of the Jewish state; and because the words may be rendered, "whom ye shall have slain", therefore he is thought to be intended: but there are several things that do not agree with him, besides its being a narration of a fact, as past, according to the usual rendering of the word: for this Zacharias was the son of Baruch, and not Barachias, which are two different names; he was killed in the middle of the temple, not between the temple and the altar; nor does he appear to be a man of such great character, as to be distinguished in this manner; and besides, his death was what the Jews did not consent to in general, and therefore could not be charged with it; he was acquitted by the sanhedrim of the charge of treachery laid against him, and was assassinated by two zealots. Others have thought that Zacharias, the father of John the Baptist, is meant, who is supposed to be murdered by the Jews very lately; and it being a recent action, is mentioned by our Lord: the reason of it is a tradition, which several ancient writers (z) speak of, and is pretended to be this; that there was a place, in the temple appropriated to virgins, and that Mary, the mother of our Lord, after his birth, came and took her place here, as a virgin, when the Jews, knowing her to have a child, objected to it; but Zechariah, who was acquainted with the mystery of the incarnation, ordered her to keep her place, upon which the Jews slew him upon the spot: but this tradition is not to be depended on; nor does it appear that there ever was any such particular place in the temple assigned to virgins; nor that the father of this Zacharias was Barachias; or that the son was slain by the Jews, and in this place. Others have been of opinion, that Zechariah the prophet is designed; and indeed, he is said to be the son of Berechiah, the son of Iddo, Zechariah 1:1 and the Jewish Targumist speaks of a Zechariah, the son of Iddo, as slain by the Jews in the temple. His words are these (a), "as ye slew Zechariah, the son of Iddo, the high priest, and faithful prophet, in the house of the sanctuary of the Lord, on the day of atonement; because he reproved you, that ye might not do that evil which is before the Lord. And him the Jews make to be the same with Zechariah the son of Jeberechiah, in Isaiah 8:2 and read Berechiah (b): but the Targumist seems to confound Zechariah, the son of Jehoiada, with him; for the prophet Zechariah was not an high priest, Joshua was high priest in his time; nor does it appear from any writings, that he was killed by the Jews; nor is it probable that they would be guilty of such a crime, just upon their return from captivity; and besides, he could not be slain in such a place, because the temple, and altar, were not yet built: it remains, that it must be Zechariah, the son of Jehoiada the priest, who was slain in the court of the house of the Lord, 2 Chronicles 24:20 who, as Abel was the first, he is the last of the righteous men whose death is related in the Scriptures, and for whose blood vengeance was required, as for Abel's. He was slain in the court of the house of the Lord; and so the Ethiopic version here renders it, in the midst of the holy house. It is often said by the Jewish writer (c), that "R. Joden (sometimes it is R. Jonathan) asked R. Acha, whether they slew Zechariah, in the court of the Israelites, or in the court of the women? he answered him, neither in the court of the Israelites, nor in the court of the women, but in the court of the priests. And elsewhere they say (d), that they "slew a priest and a prophet in the sanctuary; this is Zechariah the son of Jehoiada. Now it should be observed, that the temple, or sanctuary, is sometimes put for the whole sacred building, with all its courts and appurtenances; and sometimes, as in this text, for that part of it that was covered, between which, and the altar of burnt offerings, in the court of the priests, which must he here meant, and not the altar of incense, in the most holy place, was a space of twenty two cubits (e), frequently called, in Jewish writings, the space between the porch and the altar; that is, the porch which led into the temple, and the brazen altar in the court of the priests, which was open to the air, and is the very spot here intended. Now this was a very sacred place, and is mentioned as an aggravation of the sin of the Jews, that they should enter where none but priests might; nor these neither that had any defect in them; and defile it also by shedding innocent blood, "The court of the Israelites is holier than the court of the women; because those that wanted atonement might not enter there; and a defiled person that entered there, was obliged to be cut off: the court of the priests was holier than that, because the Israelites might not enter there, but in the time of their necessities, for laying on of hands for atonement, for killing and waving: the place between the porch and the altar was holier than that; for such that had any blemishes, or were bareheaded, or had their garments rent, might not enter (f). Hence they say (g), that "the Israelites committed seven transgressions on that day: they slew a priest, and a prophet, and a judge; and they shed innocent blood, and they blasphemed God, and defiled the court, and it was a sabbath day, and the day of atonement. The chief objections to its being this Zechariah are, that the names do agree; the one being the son of Jehoiada, the other the son of Barachias; and the killing of him was eight hundred years before this time; when it might have been thought our Lord would have instanced in a later action: and this he speaks of, he ascribes to the men of that generation: to which may be replied, that as to the difference of names, the father of this Zechariah might have two names, which is no unusual thing; besides, these two names signify much the same thing; Jehoiada signifies praise the Lord, and Barachias bless the Lord; just as Eliakim and Jehoiakim, are names of the same person, and signify the same thing, 2 Chronicles 36:4. Moreover, Jerom tells us, that in the Hebrew copy of this Gospel used by the Nazarenes, he found the name Jehoiada instead of Barachias: and as to the action being done so long ago, what has been suggested already may be an answer to it, that it was the last on record in the writings of the Old Testament; and that his blood, as Abel's, is said to require vengeance: and Christ might the rather pitch upon this action, because it was committed on a very great and worthy man, and in the holy place, and by the body of the people, at the command of their king, and with their full approbation, and consent: and therefore, though this was not done by the individual persons in being in Christ's time, yet by the same people; and so they are said to slay him, and his blood is required of them: and their horrible destruction was a punishment for that load of national guilt, which had been for many hundreds of years contracting, and heaping upon them, (t) Tzeror Hammor, fol. 8. 2.((u) Juchasin, fol. 5. 2.((w) Bereshit Rabba, sect. 22. fol. 20. 1. Misn. Sanhedrin, c. 4. sect. 5. Moses Kotsensis Mitzvot Tora pr. affirm. 98. (x) Abot. R. Nathan, c. 31. (y) De Bello Jud. l. 5. c. 1.((z) Origen. in Matth. T. 3. Homil. 26. fol. 44. Greg. Nyssen. in diem nat. Christ. Vol. 2. p. 777. Basil. de human. gen. Christ. & Theophylact. in loc. (a) Targum in Lam. ii. 20. (b) T. Bab. Maccot, fol. 24. 2.((c) T. Hieros. Tannioth, fol. 69. 1. Praefat. ad Echa Rabbati, fol. 36. 4. & Echa Rabbati, fol. 52. 4. & 58. 3. Midrash Kohelet, fol. 68. 3.((d) Echa Rabbati, fol. 55. 1.((e) Misn. Middot, c. 3. sect. 6. (f) Maimon. Beth. Habbechira, c. 7. sect. 18, 19, 20. Bemidbar Rabba, sect. 7. fol. 188. 4. (g) T. Hieros. Taanioth, fol. 69. 1. Echa Rabbati, fol. 53. 1. & 58. 3. Midrash Kobelet, fol. 68. 4.

Verily I say unto you,.... An usual form of introducing something of moment to raise attention to it, and to ascertain the truth of it: all these things shall come upon this generation; all the things which Christ had foretold should come to pass in the present age; as that the apostles and ministers of the word he should send to them, some of them they would kill and crucify, and others they would scourge in their synagogues, or persecute from place to place; and all the horrible murders and bloodshed in any age, committed by that people, would be placed to the account of the men of that generation; and the guilt of them imputed to them, and the punishment due unto them be inflicted on them. And which came to pass, and had its full accomplishment about forty years after this, in the utter destruction of Jerusalem, and the whole nation; so that many now living were personally involved in that temporal ruin, as well as escaped not the damnation of hell, Matthew 23:33.

within they are full of extortion--In Luke (Luk 11:39) the same word is rendered "ravening," that is, "rapacity."

We have left the blind leaders fallen into the ditch, under Christ's sentence, into the damnation of hell; let us see what will become of the blind followers, of the body of the Jewish church, and particularly Jerusalem. I. Jesus Christ designs yet to try them with the means of grace; I send unto you prophets, and wise men, and scribes. The connection is strange; "You are a generation of vipers, not likely to escape the damnation of hell;" one would think it should follow, "Therefore you shall never have a prophet sent to you any more;" but no, "Therefore I will send unto you prophets, to see if you will yet at length be wrought upon, or else to leave you inexcusable, and to justify God in your ruin." It is therefore ushered in with a note of admiration, behold! Observe, 1. It is Christ that sends them; I send. By this he avows himself to be God, having power to gift and commission prophets. It is an act of kingly office; he sends them as ambassadors to treat with us about the concerns of our souls. After his resurrection, he made this word good, when he said, So send I you, John xx. 21. Though now he appeared mean, yet he was entrusted with this great authority. 2. He sends them to the Jews first; "I send them to you." They began at Jerusalem; and, wherever they went, they observed this rule, to make the first tender of gospel grace to the Jews, Acts xiii. 46. 3. Those he sends are called prophets, wise men, and scribes, Old-Testament names for New-Testament officers; to show that the ministers sent to them now should not be inferior to the prophets of the Old Testament, to Solomon the wise, or Ezra the scribe. The extraordinary ministers, who in the first ages were divinely inspired, were as the prophets commissioned immediately from heaven; the ordinary settled ministers, who were then, and continue in the church still, and will do to the end of time, are as the wise men and scribes, to guide and instruct the people in the things of God. Or, we may take the apostles and evangelists for the prophets and wise men, and the pastors and teachers for the scribes, instructed to the kingdom of heaven (ch. xiii. 52); for the office of a scribe was honourable till the men dishonoured it. II. He foresees and foretels the ill usage that his messengers would meet with among them; "Some of them ye shall kill and crucify, and yet I will send them." Christ knows beforehand how ill his servants will be treated, and yet sends them, and appoints them their measure of sufferings; yet he loves them never the less for his thus exposing them, for he designs to glorify himself by their sufferings, and them after them; he will counter-balance them, though not prevent them. Observe, 1. The cruelty of these persecutors; Ye shall kill and crucify them. It is no less than the blood, the life-blood, that they thirst after; their lust is not satisfied with any thing short of their destruction, Exod. xv. 9. They killed the two James's, crucified Simon the son of Cleophas, and scourged Peter and John; thus did the members partake of the sufferings of the Head, he was killed and crucified, and so were they. Christians must expect to resist unto blood. 2. Their unwearied industry; Ye shall persecute them from city to city. As the apostles went from city to city, to preach the gospel, the Jews dodged them, and haunted them, and stirred up persecution against them, Acts xiv. 19; xvii. 13. They that did not believe in Judea were more bitter enemies to the gospel than any other unbelievers, Rom. xv. 31. 3. The pretence of religion in this; they scourged them in their synagogues, their place of worship, where they kept their ecclesiastical courts; so that they did it as a piece of service to the church; cast them out, and said, Let the Lord be glorified, Isa. lxvi. 5; John xvi. 2. III. He imputes the sin of their fathers to them, because they imitated it; That upon you may come all the righteous blood shed upon the earth, v. 35, 36. Though God bear long with a persecuting generation, he will not bear always; and patience abused, turns into the greatest wrath. The longer sinners have been heaping up treasures of wickedness, the deeper and fuller will the treasures of wrath be; and the breaking of them up will be like breaking up the fountains of the great deep. Observe, 1. The extent of this imputation; it takes in all the righteous blood shed upon the earth, that is, the blood shed for righteousness' sake, which has all been laid up in God's treasury, and not a drop of it lost, for it is precious. Ps. lxxii. 14. He dates the account from the blood of righteous Abel, thence this æra martyrum—age of martyrs—commences; he is called righteous Abel, for he obtained witness from heaven, that he was righteous, God testifying of his gifts. How early did martyrdom come into the world! The first that died, died for his religion, and, being dead, he yet speaketh. His blood not only cried against Cain, but continues to cry against all that walk in the way of Cain, and hate and persecute their brother, because their works are righteous. He extends it to the blood of Zacharias, the son of Barachias (v. 36), not Zecharias the prophet (as some would have it), though he was the son of Barachias (Zech. i. 1.) nor Zecharias the father of John Baptist, as others say; but, as is most probable, Zechariah the son of Jehoiada, who was slain in the court of the Lord's house, 2 Chron. xxiv. 20, 21. His father is called Barachias, which signifies much the same with Jehoiada; and it was usual among the Jews for the same person to have two names; whom ye slew, ye of this nation, though not of this generation. This is specified, because the requiring of that is particularly spoken of (2 Chron. xxiv. 22), as that of Abel's is. The Jews imagined that the captivity had sufficiently atoned for the guilt; but Christ lets them know that it was not yet fully accounted for, but remained upon the score. And some think that this is mentioned with a prophetical hint, for there was one Zecharias, the son of Baruch, whom Josephus speaks of (War 4. 335), who was a just and good man, who was killed in the temple a little before it was destroyed by the Romans. Archbishop Tillotson thinks that Christ both alludes to the history of the former Zecharias in Chronicles, and foretels the death of this latter in Josephus. Though the latter was not yet slain, yet, before this destruction comes, it would be true that they had slain him; so that all shall be put together from first to last. 2. The effect of it; All these things shall come; all the guilt of this blood, all the punishment of it, it shall all come upon this generation. The misery and ruin that are coming upon them, shall be so very great, that, though, considering the evil of their own sins, it was less that even those deserved; yet, comparing it with other judgments, it will seem to be a general reckoning for all the wickedness of their ancestors, especially their persecutions, to all which God declared this ruin to have special reference and relation. The destruction shall be so dreadful, as if God had once for all arraigned them for all the righteous blood shed in the world. It shall come upon this generation; which intimates, that it shall come quickly; some here shall live to see it. Note, The sorer and nearer the punishment of sin is, the louder is the call to repentance and reformation. IV. He laments the wickedness of Jerusalem, and justly upbraids them with the many kind offers he had made them, v. 37. See with what concern he speaks of that city; O Jerusalem, Jerusalem! The repetition is emphatical, and bespeaks abundance of commiseration. A day or two before Christ had wept over Jerusalem, now he sighed and groaned over it. Jerusalem, the vision of peace (so it signifies), must now be the seat of war and confusion. Jerusalem, that had been the joy of the whole earth, must now be a hissing, and an astonishment, and a by-word; Jerusalem, that has been a city compact together, shall now be shattered and ruined by its own intestine broils. Jerusalem, the place that God has chosen to put his name there, shall now be abandoned to the spoil and the robbers, Lam. i. 1, iv. 1. But wherefore will the Lord do all this to Jerusalem? Why? Jerusalem hath grievously sinned, Lam. i. 8. 1. She persecuted God's messengers; Thou that killest the prophets, and stonest them that are sent unto thee. This sin is especially charged upon Jerusalem; because there the Sanhedrim, or great council, sat, who took cognizance of church matters, and therefore a prophet could not perish but in Jerusalem, Luke xiii. 33. It is true, they had not now a power to put any man to death, but they killed the prophets in popular tumults, mobbed them, as Stephen, and put the Roman powers on to kill them. At Jerusalem, where the gospel was first preached, it was first persecuted (Acts viii. 1), and that place was the head-quarters of the persecutors; thence warrants were issued out to other cities, and thither the saints were brought bound, Acts ix. 2. Thou stonest them: that was a capital punishment, in use only among the Jews. By the law, false prophets and seducers were to be stoned (Deut. xiii. 10), under colour of which law, they put the true prophets to death. Note, It has often been the artifice of Satan, to turn that artillery against the church, which was originally planted in the defence of it. Brand the true prophets as seducers, and the true professors of religion as heretics and schismatics, and then it will be easy to persecute them. There was abundance of other wickedness in Jerusalem; but this was the sin that made the loudest cry, and which God had an eye to more than any other, in bringing that ruin upon them, as 2 Kings xxiv. 4; 2 Chron. xxxvi. 16. Observe, Christ speaks in the present tense; Thou killest, and stonest; for all they had done, and all they would do, was present to Christ's notice. 2. She refused and rejected Christ, and gospel offers. The former was a sin without remedy, this against the remedy. Here is, (1.) The wonderful grace and favour of Jesus Christ toward them; How often would I have gathered thy children together, as a hen gathers her chickens under her wings! Thus kind and condescending are the offers of gospel grace, even to Jerusalem's children, bad as she is, the inhabitants, the little ones not excepted. [1.] The favour proposed was the gathering of them. Christ's design is to gather poor souls, gather them in from their wanderings, gather them home to himself, as the Centre of unity; for to him must the gathering of the people be. He would have taken the whole body of the Jewish nation into the church, and so gathered them all (as the Jews used to speak of proselytes) under the wings of the Divine Majesty. It is here illustrated by a humble similitude; as a hen clucks her chickens together. Christ would have gathered them, First, With such a tenderness of affection as the hen does, which has, by instinct, a peculiar concern for her young ones. Christ's gathering of souls, comes from his love, Jer. xxxi. 3. Secondly, For the same end. The hen gathered her chickens under her wings, for protection and safety, and for warmth and comfort; poor souls have in Christ both refuge and refreshment. The chickens naturally run to the hen for shelter, when they are threatened by the birds of prey; perhaps Christ refers to that promise (Ps. xci. 4), He shall cover thee with his feathers. There is healing under Christ's wings (Mal. iv. 2); that is more than the hen has for her chickens. [2.] The forwardness of Christ to confer this favour. His offers are, First, Very free; I would have done it. Jesus Christ is truly willing to receive and save poor souls that come to him. He desires not their ruin, he delights in their repentance. Secondly, Very frequent; How often! Christ often came up to Jerusalem, preached, and wrought miracles there; and the meaning of all this, was, he would have gathered them. …

In these verses we have eight woes levelled directly against the scribes and Pharisees by our Lord Jesus Christ, like so many claps of thunder, or flashes of lightning, from mount Sinai. Three woes are made to look very dreadful (Rev. viii. 13; ix. 12); but here are eight woes, in opposition to the eight beatitudes, Matt. v. 3. The gospel has its woes as well as the law, and gospel curses are of all curses the heaviest. These woes are the more remarkable, not only because of the authority, but because of the meekness and gentleness, of him that denounced them. He came to bless, and loved to bless; but, if his wrath be kindled, there is surely cause for it: and who shall entreat for him that the great Intercessor pleads against? A woe from Christ is a remediless woe. This is here the burthen of the song, and it is a heavy burthen; Woe unto you, scribes and Pharisees, hypocrites. Note, 1. The scribes and Pharisees were hypocrites; that is it in which all the rest of their bad characters are summed up; it was the leaven which gave the relish to all they said and did. A hypocrite is a stage-player in religion (that is the primary signification of the word); he personates or acts the part of one that he neither is nor may be, or perhaps the he neither is nor would be. 2. That hypocrites are in a woeful state and condition. Woe to hypocrites; so he said whose saying that their case is miserable makes it so: while they live, their religion is vain; when they die, their ruin is great. Now each of these woes against the scribes and Pharisees has a reason annexed to it containing a separate crime charged upon them, proving their hypocrisy, and justifying the judgment of Christ upon them; for his woes, his curses, are never causeless. I. They were sworn enemies to the gospel of Christ, and consequently to the salvation of the souls of men (v. 13); They shut up the kingdom of heaven against men, that is, they did all they could to keep people from believing in Christ, and so entering into his kingdom. Christ came to open the kingdom of heaven, that is, to lay open for us a new and living way into it, to bring men to be subjects of that kingdom. Now the scribes and Pharisees, who sat in Moses's seat, and pretended to the key of knowledge, ought to have contributed their assistance herein, by opening those scriptures of the Old Testament which pointed at the Messiah and his kingdom, in their true and proper sense; they that undertook to expound Moses and the prophets should have showed the people how they testified of Christ; that Daniel's weeks were expiring, the sceptre was departed from Judah, and therefore now was the time for the Messiah's appearing. Thus they might have facilitated that great work, and have helped thousands to heaven; but, instead of this, they shut up the kingdom of heaven; they made it their business to press the ceremonial law, which was now in the vanishing, to suppress the prophecies, which were now in the accomplishing, and to beget and nourish up in the minds of the people prejudices against Christ and his doctrine. 1. They would not go in themselves; Have any of the rulers, or of the Pharisees, believed on him? John vii. 48. No; they were to proud to stoop to his meanness, too formal to be reconciled to his plainness; they did not like a religion which insisted so much on humility, self-denial, contempt of the world, and spiritual worship. Repentance was the door of admission into this kingdom, and nothing could be more disagreeable to the Pharisees, who justified and admired themselves, than to repent, that is, to accuse and abase and abhor themselves; therefore they went not in themselves; but that was not all. 2. They would not suffer them that were entering to go in. It is bad to keep away from Christ ourselves, but it is worse to keep others from him; yet that is commonly the way of hypocrites; they do not love that any should go beyond them in religion, or be better than they. Their not going in themselves was a hindrance to many; for, they having so great an interest in the people, multitudes rejected the gospel only because their leaders did; but, besides that, they opposed both Christ's entertaining of sinners (Luke vii. 39), and sinners' entertaining of Christ; they perverted his doctrine, confronted his miracles, quarrelled with his disciples, and represented him, and his institutes and economy, to the people in the most disingenuous, disadvantageous manner imaginable; they thundered out their excommunications against those that confessed him, and used all their wit and power to serve their malice against him; and thus they shut up the kingdom of heaven, so that they who would enter into it must suffer violence (ch. xi. 12), and press into it (Luke xvi. 16), through a crowd of scribes and Pharisees, and all the obstructions and difficulties they could contrive to lay in their way. How well is it for us that our salvation is not entrusted in the hands of any man or company of men in the world! If it were, we should be undone. They that shut out of the church would shut out of heaven if they could; but the malice of men cannot make the promise of God to his chosen of no effect; blessed be God, it cannot. II. They made religion and the form of godliness a cloak and stalking-horse to their covetous practices and desires, v. 14. Observe here, 1. What their wicked practices were; they devoured widows' houses, either by quartering themselves and their attendants upon them for entertainment, which must be of the best for men of their figure; or by insinuating themselves into their affections, and so getting to be the trustees of their estates, which they could make an easy prey of; for who could presume to call such as they were to an account? The thing they aimed at was to enrich themselves; and, this being their chief and highest end, all considerations of justice and equity were laid aside, and even widows' houses were sacrificed to this. Widows are of the weaker sex in its weakest state, easily imposed upon; and therefore they fastened on them, to make a prey of. They devoured those whom, by the law of God, they were particularly obliged to protect, patronise, and relieve. There is a woe in the Old Testament to those that made widows their prey (Isa. x. 1, 2); and Christ here seconded it with his woe. God is the judge of the widows; they are his peculiar care, he establisheth their border (Prov. xv. 25), and espouseth their cause (Exod. xxii. 22, 23); yet these were they whose houses the Pharisees devoured by wholesale; so greedy were they to get their bellies filled with the treasures of wickedness! Their devouring denotes not only covetousness, but cruelty in their oppression, described Mic. iii. 3, They eat the flesh, and flay off the skin. And doubtless they did all this under colour of law; for they did it so artfully that it passed uncensured, and did not at all lessen the people's veneration for them. 2. What was the cloak with which they covered this wicked practice; For a pretence they made long prayers; very long indeed, if it be true which some of the Jewish writers tell us, that they spent three hours at a time in the formalities of meditation and prayer, and did it thrice every day, which is more than an upright soul, that makes a conscience of being inward with God in the duty, dares pretend ordinarily to do; but to the Pharisees it was easy enough, who never made a business of the duty, and always made a trade of the outside of it. By this craft they got their wealth, and maintained their grandeur. It is not probable that these long prayers were extemporary, for then (as Mr. Baxter observes) the Pharisees had much more the gift of prayer than Christ's disciples had; but rather that they were stated forms of words in use among them, which they said over by tale, as the papists drop their beads. Christ doth not here condemn long prayers, as in themselves hypocritical; nay if there were not a great appearance of good in them, they would not have been used for a pretence; and the cloak must be very thick which was used to cover such wicked practices. Christ himself continued all night in prayer to God, and we are commanded to pray without ceasing too soon; where there are many sins to be confessed, and many wants to pray for the supply of, and many mercies to give thanks for, there is occasion for long prayers. But the Pharisees' long prayers were made up of vain repetitions, and (which was the end of them) they were for a pretence; by them they got the reputation of pious devout men, that loved prayer, and were the favourites of Heaven; and by this means people were made to believe it was not possible that such men as they should cheat them;, and, therefore, happy the widow that could get a Pharisee for her trustee, and guardian to her children! Thus, while they seemed to soar heaven-ward, upon the wings of prayer, their eye, like the kite's, was all the while upon their prey on the earth, some widow's house or other that lay convenient for them. Thus circumcision was the cloak of the Shechemites' covetousness (Gen. xxxiv. 22, 23), the payment of a vow in Hebron the cover of Absalom's rebellion (2 Sam. xv. 7), a fast in Jezreel must patronise Naboth's murder, and the extirpation of Baal is the footstool of Jehu's ambition. Popish priests, under pretence of long prayers for the dead, masses and dirges, and I know not what, enrich themselves by devouring the house of the widows and fatherless. Note, It is no new thing for the show and form of godliness to be made a cloak to the greatest enormities. But dissembled piety, however it passeth now, will be reckoned for as double iniquity, in the day when God shall judge the secrets of men. 3. The doom passed upon them for this; Therefore ye shall receive the greater damnation. Note, (1.) There are degrees of damnation; there are some whose sin is more inexcusable, and whose ruin will therefore be more intolerable. (2.) The pretences of religion, with which hypocrites disguise or excuse their sin now, will aggravate their condemnation shortly. Such is the deceitfulness of sin, that the very thing by which sinners hope to expiate and atone for their sins will come against them, and make their sins more exceedingly sinful. But it is sad for the criminal, when his defence proves his offence, and his pleas (We have prophesied in thy name, and in thy name made long prayers) heightens the charge against him. III. While they were such enemies to the conversion of souls to Christianity, they were very industrious in the perversion of them to their faction. They shut up the kingdom of heaven against those that would turn to Christ, but at the same time compassed sea and land to make proselytes to themselves, v. 15. Observe here, 1. Their commendable industry in making proselytes to the Jewish religion, not only proselytes of the gate, who obliged themselves to no more than the observance of the seven precepts of the sons of Noah, but proselytes of righteousness, who addicted themselves wholly to all the rites of the Jewish religion, for that was the game they flew at; for this, for one such, though but one, they compass sea and land, had many a cunning reach, and laid many a plot, rode and run, and sent and wrote, and laboured unweariedly. And what did they aim at? Not the glory of God, and the good of souls; but that they might have the credit of making them proselytes, and the advantage of making a prey of them when they were made. Note, (1.) The making of proselytes, if it be to the truth and serious godliness, and be done with a good design, is a good work, well worthy of the utmost care and pains. Such is the value of souls, that nothing must be thought too much to do, to save a soul from death. The industry of the Pharisees herein may show the negligence of many who would be thought to act from better principles, but will be at no pains or cost to propagate the gospel. (2.) To make a proselyte, …

O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, &c.--How ineffably grand and melting is this apostrophe! It is the very heart of God pouring itself forth through human flesh and speech. It is this incarnation of the innermost life and love of Deity, pleading with men, bleeding for them, and ascending only to open His arms to them and win them back by the power of this story of matchless love, that has conquered the world, that will yet "draw all men unto Him," and beautify and ennoble Humanity itself! "Jerusalem" here does not mean the mere city or its inhabitants; nor is it to be viewed merely as the metropolis of the nation, but as the center of their religious life--"the city of their solemnities, whither the tribes went up, to give thanks unto the name of the Lord"; and at this moment it was full of them. It is the whole family of God, then, which is here apostrophized by a name dear to every Jew, recalling to him all that was distinctive and precious in his religion. The intense feeling that sought vent in this utterance comes out first in the redoubling of the opening word--"Jerusalem, Jerusalem!" but, next, in the picture of it which He draws--"that killest the prophets, and stonest them which are sent unto thee!"--not content with spurning God's messages of mercy, that canst not suffer even the messengers to live! When He adds, "How often would I have gathered thee!" He refers surely to something beyond the six or seven times that He visited and taught in Jerusalem while on earth. No doubt it points to "the prophets," whom they "killed," to "them that were sent unto her," whom they "stoned." But whom would He have gathered so often? "Thee," truth-hating, mercy-spurning, prophet-killing Jerusalem--how often would I have gathered thee! Compare with this that affecting clause in the great ministerial commission, "that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem!" (Luk 24:47). What encouragement to the heartbroken at their own long-continued and obstinate rebellion! But we have not yet got at the whole heart of this outburst. I would have gathered thee, He says, "even as a hen gathereth her chickens under her wings." Was ever imagery so homely invested with such grace and such sublimity as this, at our Lord's touch? And yet how exquisite the figure itself--of protection, rest, warmth, and all manner of conscious well-being in those poor, defenseless, dependent little creatures, as they creep under and feel themselves overshadowed by the capacious and kindly wing of the mother bird! If, wandering beyond hearing of her peculiar call, they are overtaken by a storm or attacked by an enemy, what can they do but in the one case droop and die, and in the other submit to be torn in pieces? But if they can reach in time their place of safety, under the mother's wing, in vain will any enemy try to drag them thence. For rising into strength, kindling into fury, and forgetting herself entirely in her young, she will let the last drop of her blood be shed out and perish in defense of her precious charge, rather than yield them to an enemy's talons. How significant all this of what Jesus is and does for men! Under His great Mediatorial wing would He have "gathered" Israel. For the figure, see Deu 32:10-12; Rut 2:12; Psa 17:8; Psa 36:7; Psa 61:4; Psa 63:7; Psa 91:4; Isa 31:5; Mal 4:2. The ancient rabbins had a beautiful expression for proselytes from the heathen--that they had "come under the wings of the Shekinah." For this last word, see on Mat 23:38. But what was the result of all this tender and mighty love? The answer is, "And ye would not." O mysterious word! mysterious the resistance of such patient Love-mysterious the liberty of self-undoing! The awful dignity of the will, as here expressed, might make the ears to tingle.

O Jerusalem, Jerusalem,.... The metropolis of Judea, the seat of the kings of Judah, yea, the city of the great king; the place of divine worship, once the holy and faithful city, the joy of the whole earth; wherefore it was strange that the following things should be said of it. The word is repeated to show our Lord's affection and concern for that city, as well as to upbraid it with its name, dignity, and privileges; and designs not the building of the city, but the inhabitants of it; and these not all, but the rulers and governors of it, civil and ecclesiastical; especially the great sanhedrim, which were held in it, to whom best belong the descriptive characters of killing the prophets, and stoning them that were sent by God unto them; since it belonged to them to take cognizance of such who called themselves prophets, and to examine, and judge them, and, if false, to condemn them (h); hence that saying of Christ, Luke 13:33 which goes before the same words, as here, "it cannot be that a prophet perish out of Jerusalem": and who are manifestly distinguished from their "children": it being usual to call such as were the heads of the people, either in a civil or ecclesiastic sense, "fathers", and their subjects and disciples, "children": besides, our Lord's discourse throughout the whole context is directed to the Scribes and Pharisees, the ecclesiastic guides of the people, and to whom the civil governors paid a special regard, Thou that killest the prophets; that is, with the sword, with which the prophets in Elijah's time were slain by the children of Israel, 1 Kings 19:10 and which was one of the capital punishments inflicted by the Jewish sanhedrim (i); and also that which follows was another of them, And stonest them which were sent unto thee; as particularly Zechariah, the son of Jehoiada, before mentioned. The Jews themselves are obliged to own, that this character belongs to them: say (k) they, "when the word of God shall come, who is his messenger, we will honour him. Says R. Saul, did not the prophets come, "and we killed them", and shed their blood, and how shall we receive his word? or how shall we believe? And a celebrated writer of their's, on those words (l), "but now murderers", has this note, "they have killed Uriah, they have killed Zechariah. How often would I have gathered thy children together, as a hen gathereth her chickens under her wings, and ye would not! Christ here speaks as a man, and the minister of the circumcision, and expresses an human affection for the inhabitants of Jerusalem, and an human wish, and will for their temporal good; which he very aptly signifies by the hen, which is a very affectionate creature to its young, and which it endeavours to screen from danger, by covering with its wings. So the "Shekinah" with the Jews is called, , "the holy bird" (m); and that phrase, , "to betake one's self, or to come to trust under the wings of the Shekinah", is often used (n) for to become a proselyte to the true religion, and worship of God, as Jethro, and Ruth the Moabitess did. An expression much like to this here is used by an apocryphal writer of 2:Esdras: "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.'' (2 Esdras 1:30). It seems to be a simile much in use with that people. Our Lord is to be understood not of his divine will, as God, to gather the people of the Jews internally, by his Spirit and grace, to himself; for all those whom Christ would gather, in this sense, were gathered, notwithstanding all the opposition made by the rulers of the people; but of his human affection and will, as a man, and a minister, to gather them to him externally, by, and under the ministry of his word, to hear him preach; so as that they might be brought to a conviction of, and an assent unto him as the Messiah; which, though it might fall short of faith in him, would have been sufficient to have preserved them from temporal ruin, threatened to their city and temple, in the following verse. Instances of the human affection, and will of Christ, may be observed in Mark 10:21 which will of his, though not contrary to the divine will, but subordinate to it, yet not always the same with it, nor always fulfilled: whereas his divine will, or his will as God, is, always fulfilled: "who hath resisted his will?" this cannot be hindered, and made void; he does whatsoever he pleases: and further, that this will of Christ to gather the Jews to himself, is to be understood of his human, and not divine will, is manifest from hence, that this will was in him, and expressed by him at certain several times, by intervals; and therefore he says, "how often would I have gathered", &c. whereas the divine will is one continued, invariable, and unchangeable will, is always the same, and never begins or ceases to be, and to which such an expression is inapplicable; and therefore these words do not contradict the absolute and sovereign will of God, in the distinguishing acts of it, respecting the choice of some persons, and the leaving of others. And it is to be observed, that the persons whom Christ would have gathered, are not represented as being unwilling to be gathered; but their rulers were not willing that they should, and be made proselytes to him, and come under his wings. It is not said, "how often would I have gathered you, and you would not!" nor, "I would have gathered Jerusalem, and she would not"; nor, "I would have gathered thy children, and they would not"; but, "how often would I have gathered thy children, and ye would not!" Which observation alone is sufficient to destroy the argument founded on this passage in favour of free will. Had Christ expressed his desire to have gathered the heads of the people to him, the members of the Jewish sanhedrim, the civil and ecclesiastical rulers of the Jews: or had he signified how much he wished, and earnestly sought after, and attempted to gather Jerusalem, the children, the inhabitants of it in common, and neither of them would not; it would have carried some appearance of the doctrine of free will, and have seemed to have countenanced it, and have imputed the non-gathering of them to their own will: though had it been said, "they would not", instead of, "ye would not", it would only have furnished out a most sad instance of the perverseness of the will of man, which often opposes his temporal, as well as his spiritual good; and would rather show it to be a slave to that which is evil, than free to that which is good; and would be a proof of this, not in a single person only, but in a body of men. The opposition and resistance to the will of Christ were not made by the people, but by their governors. The common people seemed inclined to attend his ministry, as appears from the vast crowds, which, at different times and places, followed him; but the chief priests, and rulers, did all they could to hinder the collection of them to him, and their belief in him as the Messiah; by traducing his character, miracles, and doctrines, and by menacing the people with curses, and excommunications, making a law, that whoever confessed him should be turned out of the synagogue. So that the plain meaning of the text is the same with that of Matthew 23:13 and consequently is no proof of men's resisting the operations of the Spirit and grace of God; but only shows what obstructions and discouragements were thrown in the way of attendance on the external ministry of the word. In order to set aside, and overthrow the doctrine of grace, in election, and particular redemption, and effectual calling, it should be proved that Christ, as God, would have gathered, not Jerusalem, and the inhabitants of it only, but all mankind, even such as are not eventually saved, and that in a spiritual, saving way and manner, to himself; of which there is not the least intimation in this text: and in order to establish the resistibility of the grace of God, by the perverse will of man, so as to become of no effect; it should be shown that Christ would have savingly converted persons, and they would not be converted; and that he bestowed the same grace upon them, he does bestow on others, who are converted: whereas the sum of this passage lies in these few words, that Christ, as man, out of a compassionate regard for the people of the Jews, to whom, he was sent as the minister of the circumcision, would have gathered them together under his ministry, and have instructed them in the knowledge of himself, as the Messiah; which if they had only notionally received, would have secured them, as chickens under the hen, from impending judgments, which afterwards fell upon them; but their governors, and not they, would not; that is, would not suffer them to receive him, and embrace him as the Messiah. So that from the whole it appears, that this passage of Scripture, so much talked of by the Arminians, and so often cited by them, has nothing to do with the controversy about the doctrines of election and reprobation, particular redemption, efficacious grace in conversion, and the power of man's free will. This observation alone is sufficient to destroy the argument founded on this passage, in favour of free will, (h) Misn. Sanhedrin, c. 1. sect. 5. (i) lb. c. 7. sect. 1.((k) R. Isaac Arama in Genesis 47.apud Galatin. Arcan. Cath. ver. l. 3. c. 5. (l) Jarchi in Isa. i. 21. (m) Zohar in Numb. fol. 106. 3. & Imre binah in ib. (n) Tzeror Hammor, fol. 77. 4. &. 115. 2. Vid. Targum in Ruth ii. 12. Zohar in Exod. fol. 28. 3. & 29. 2.

Behold, your house--the temple, beyond all doubt; but their house now, not the Lord's. See on Mat 22:7. is left unto you desolate--deserted, that is, of its Divine Inhabitant. But who is that? Hear the next words:

For I say unto you--and these were His last words to the impenitent nation, see on Mar 13:1, opening remarks. Ye shall not see me henceforth--What? Does Jesus mean that He was Himself the Lord of the temple, and that it became "deserted" when HE finally left it? It is even so. Now is thy fate sealed, O Jerusalem, for the glory is departed from thee! That glory, once visible in the holy of holies, over the mercy seat, when on the day of atonement the blood of typical expiation was sprinkled on it and in front of it--called by the Jews the Shekinah, or the Dwelling, as being the visible pavilion of Jehovah--that glory, which Isaiah (Isa 6:1-13) saw in vision, the beloved disciple says was the glory of Christ (Joh 12:41). Though it was never visible in the second temple, Haggai foretold that "the glory of that latter house should be greater than of the former" (Hag 2:9) because "the Lord whom they sought was suddenly to come to His temple" (Mal 3:1), not in a mere bright cloud, but enshrined in living humanity! Yet brief as well as "sudden" was the manifestation to be: for the words He was now uttering were to be HIS VERY LAST within its precincts. till ye shall say, Blessed is he that cometh in the name of the Lord--that is, till those "Hosannas to the Son of David" with which the multitude had welcomed Him into the city--instead of "sore displeasing the chief priests and scribes" (Mat 21:15) --should break forth from the whole nation, as their glad acclaim to their once pierced, but now acknowledged, Messiah. That such a time will come is clear from Zac 12:10; Rom 11:26; Co2 3:15-16, &c. In what sense they shall then "see Him" may be gathered from Zac 2:10-13; Eze 37:23-28; Eze 39:28-29, &c. Next: Matthew Chapter 25

Behold your house is left unto you desolate. Signifying that the city in which they dwelt, where they had their ceiled houses, and stately palaces, would, in a little time, within the space of forty years, be destroyed, and become a desert; and the temple, formerly the house of God, but now only their's, and in which they trusted, would be abandoned by God, he would grant his presence no more in it; and the Messiah, the proprietor of it, and who was now in it, would then take his leave of it, and never more return to it; and that also should share the same fate as the city, and at the same time. Our Lord seems to have in view those passages in Jeremiah 12:7 and which the Jewish (o) writers understood of the temple. The author of the apocryphal the second book of Esdras has much such an expression as this: "Thus saith the Almighty Lord, Your house is desolate, I will cast you out as the wind doth stubble.'' (2 Esdras 1:33). (o) Targum & Kimchi in Jeremiah 12.7.

For I say unto you, ye shall not see me henceforth,.... Meaning in a very little time after the passover, from the time of his crucifixion and death; otherwise they saw him many times after this, as in the palace of the high priest, in Pilate's judgment hall, and on the cross; but not after his resurrection. This shows the reason of their house being desolate, and in what sense it should be so, and immediately became so; namely, by being then directly, and ever after, destitute of his presence: and though they might afterwards seek for, and expect the Messiah in it, yet they would never be able to see him, nor throughout their long captivity: till ye shall say, blessed is he that cometh in the name of the Lord; that is, until the time comes, that the fulness of the Gentiles shall be brought in, and all Israel shall be saved, the Jews shall be converted, and seek the Lord their God, and David their king; when they shall readily and cheerfully say these words to Christ, who will then appear in his glory; which they were now displeased at in the multitude that followed him, and the children in the temple. Though some think this is said by way of threatening, since the rest that is spoken to them by Christ is of that sort, and regards the men of that generation; and is given as a reason of their house being left desolate: and the sense is, that they should never see him with joy and pleasure; since, though they would be obliged to confess that he was Lord and Christ, they would never say the above words to him in faith, and holy reverence of him. The Cambridge exemplar of Beza's, and the Persic versions, read, "in the name of God."

Here is, I. Christ's quitting the temple, and his public work there. He had said, in the close of the foregoing chapter, Your house is left unto you desolate; and here he made his words good; He went out, and departed from the temple. The manner of expression is observable; he not only went out of the temple, but departed from it, took his final farewell of it; he departed from it, never to return to it any more; and then immediately follows a prediction of its ruin. Note, That house is left desolate indeed, which Christ leaves. Woe unto them when I depart, Hos. ix. 12; Jer. vi. 8. It was now time to groan out their Ichabod, The glory is departed, their defence is departed. Three days after this, the veil of the temple was rent; when Christ left it, all became common and unclean; but Christ departed not till they drove him away; did not reject them, till they first rejected him. II. His private discourse with his disciples; he left the temple, but he did not leave the twelve, who were the seed of the gospel church, which the casting off of the Jews was the enriching of. When he left the temple, his disciples left it too, and came to him. Note, It is good being where Christ is, and leaving that which he leaves. They came to him, to be instructed in private, when his public preaching was over; for the secret of the Lord is with them that fear him. He had spoken of the destruction of the Jewish church to the multitude in parables, which here, as usual, he explains to his disciples. Observe, 1. His disciples came to him, to show him the buildings of the temple, It was a stately and beautiful structure, one of the wonders of the world; no cost was spared, no art left untried, to make it sumptuous. Though it came short of Solomon's temple, and its beginning was small, yet its latter end did greatly increase. It was richly furnished with gifts and offerings, to which there were continual additions made. They showed Christ these things, and desired him to take notice of them, either, (1.) As being greatly pleased with them themselves, and expecting he should be so too. They had lived mostly in Galilee, at a distance from the temple, had seldom seen it, and therefore were the more struck with admiration at it, and thought he should admire as much as they did all this glory (Gen. xxxi. 1); and they would have him divert himself (after his preaching, and from his sorrow which they saw him perhaps almost overwhelmed with) with looking about him. Note, Even good men are apt to be too much enamoured with outward pomp and gaiety, and to overvalue it, even in the things of God; whereas we should be, as Christ was, dead to it, and look upon it with contempt. The temple was indeed glorious, but, [1.] Its glory was sullied and stained with the sin of the priests and people; that wicked doctrine of the Pharisees, which preferred the gold before the temple that sanctified it, was enough to deface the beauty of all the ornaments of the temple. [2.] Its glory was eclipsed and outdone by the presence of Christ in it, who was the glory of this latter house (Hag. ii. 9), so that the buildings had no glory, in comparison with that glory which excelled. Or, (2.) As grieving that this house should be left desolate; they showed him the buildings, as if they would move him to reverse the sentence; "Lord, let not this holy and beautiful house, where our fathers praised thee, be made a desolation." They forgot how many providences, concerning Solomon's temple, had manifested how little God cared for that outward glory which they had so much admired, when the people were wicked, 2 Chron. vii. 21. This house, which is high, sin will bring low. Christ had lately looked upon the precious souls, and wept for them, Luke xix. 41. The disciples look upon the pompous buildings, and are ready to weep for them. In this, as in other things, his thoughts are not like ours. It was weakness, and meanness of spirit, in the disciples, to be so fond of fine buildings; it was a childish thing. Animo magno nihil magnum—To a great mind nothing is great. Seneca. 2. Christ, hereupon, foretels the utter ruin and destruction that were coming upon this place, v. 2. Note, A believing foresight of the defacing of all worldly glory will help to take us off from admiring it, and overvaluing it. The most beautiful body will be shortly worms' meat, and the most beautiful building a ruinous heap. And shall we then set our eyes upon that which so soon is not, and look upon that with so much admiration which ere long we shall certainly look upon with so much contempt? See ye not all these things? They would have Christ look upon them, and be as much in love with them as they were; he would have them look upon them, and be as dead to them as he was. There is such a sight of these things as will do us good; so to see them as to see through them and see to the end of them. Christ, instead of reversing the decree, ratifies it; Verily, I say unto you, there shall not be left one stone upon another. (1.) He speaks of it as a certain ruin; "I say unto you. I, that know what I say, and know how to make good what I say; take my word for it, it shall be so; I, the Amen, the true Witness, say it to you." All judgment being committed to the Son, the threatenings, as well as the promises, are all yea, and amen, in him. Heb. vi. 17, 18. (2.) He speaks of it as an utter ruin. The temple shall not only be stripped, and plundered, and defaced, but utterly demolished and laid waste; Not one stone shall be left upon another. Notice is taken, in the building of the second temple, of the laying of one stone upon another (Hag. ii. 15); and here, in the ruin, of not leaving one stone upon another. History tells us, that this was fulfilled in the latter; for though Titus, when he took the city, did all he could to preserve the temple, yet he could not restrain the enraged soldiers from destroying it utterly; and it was done to that degree, that Turnus Rufus ploughed up the ground on which it had stood: thus that scripture was fulfilled (Mic. iii. 12), Zion shall, for your sake, be ploughed as a field. And afterward, in Julian the Apostate's time, when the Jews were encouraged by him to rebuild their temple, in opposition to the Christian religion, what remained of the ruins was quite pulled down, to level the ground for a new foundation; but the attempt was defeated by the miraculous eruption of fire out of the ground, which destroyed the foundation they laid, and frightened away the builders. Now this prediction of the final and irreparable ruin of the temple includes a prediction of the period of the Levitical priesthood and the ceremonial law. 3. The disciples, not disputing either the truth or the equity of this sentence, nor doubting of the accomplishment of it, enquire more particularly of the time when it should come to pass, and the signs of its approach, v. 3. Observe, (1.) Where they made this enquiry; privately, as he sat upon the mount of Olives; probably, he was returning to Bethany, and there sat down by the way, to rest him; the mount of Olives directly faced the temple, and from thence he might have a full prospect of it at some distance; there he sat as a Judge upon the bench, the temple and city being before him as at the bar, and thus he passed sentence on them. We read (Ezek. xi. 23) of the removing of the glory of the Lord from the temple to the mountain; so Christ, the great Shechinah, here removes to this mountain. (2.) What the enquiry itself was; When shall these things be; and what shall be the sign of thy coming, and of the end of the world? Here are three questions. [1.] Some think, these questions do all point at one and the same thing—the destruction of the temple, and the period of the Jewish church and nation, which Christ had himself spoken of as his coming (ch. xvi. 28), and which would be the consummation of the age (for so it may be read), the finishing of that dispensation. Or, they thought the destruction of the temple must needs be the end of the world. If that house be laid waste, the world cannot stand; for the Rabbin used to say that the house of the sanctuary was one of the seven things for the sake of which the world was made; and they think, if so, the world will not survive the temple. [2.] Others think their question, When shall these things be? refers to the destruction of Jerusalem, and the other two to the end of the world; or Christ's coming may refer to his setting up his gospel kingdom, and the end of the world to the day of judgment. I rather incline to think that their question looked no further than the event Christ now foretold; but it appears by other passages, that they had very confused thoughts of future events; so that perhaps it is not possible to put any certain construction upon this question of theirs. But Christ, in his answer, though he does not expressly rectify the mistakes of his disciples (that must be done by the pouring out of the Spirit), yet looks further than their question, and instructs his church, not only concerning the great events of that age, the destruction of Jerusalem, but concerning his second coming at the end of time, which here he insensibly slides into a discourse of, and of that it is plain he speaks in the next chapter, which is a continuation of this sermon.

Matthew 24:1-8 Matthew 24:1-8 Mark 13:1-8 Luke 21:5-11 1. And Jesus went out, and departed from the temple, and his disciples came to him, to point out to him the buildings of the temple. 2. And Jesus said to them, Do you not see all these things? Verily I say to you, There shall not be left one stone upon another that shall not be thrown down. 3. And while he was sitting on the mountain of Olives, the disciples came to him privately, saying, Tell us, when will these things be? and what is the sign of thy coming, and of the end of the world? 4. And Jesus answering said to them, Take heed that no man deceive you. 5. For many will come in my name, saying, I am Christ, and will deceive many. 6. For you will hear of wars and rumors of wars; see that you be not troubled; for all these things must happen, but the end is not yet. 7. For nation will rise against nation, and kingdom against kingdom, and there will be pestilences, and famines, and earthquakes in various places. 8. But all these things are the beginnings of sorrows. 1. And while he was going out of the temple, one of his disciples saith to him, Master, see what stones and what buildings! 2. And Jesus answering saith to him, Seest thou these vast, buildings? There shall not be left one stone upon another that shall not be thrown down. 3. And while he was sitting on the mountain of Olives, opposite to the temple, Peter, and James, and John, and Andrew, asked him privately, 4. Tell us, when will these things be, and what is the sign when all these things shall be accomplished? 5. And Jesus answering began to say to them, Take heed that no man deceive you. 6. For many will come in my name, saying, I am Christ, and will deceive many. 7. And when you shall hear of wars and rumors of wars, be not troubled; for these things must be, but the end is not yet. 8. For nation will rise against nation, and kingdom against kingdom; and there will be earthquakes in various places. These things are the beginnings of sorrows. 5. And while some were saying concerning the temple, that it was adorned with beautiful stones and gifts, he said, 6. The days will come, when of those things which you see there shall not be left one stone upon another which shall not be thrown down. 7. And they asked him, saying, Master, when shall these things be? and what is the sign when those things shall begin to take place? 8. And he said, Take heed that you be not deceived; for many will come in my name, saying, It is I; and the time approaches: do not therefore follow them. 9. But when you shall hear of wars and seditions, be not terrified: for these things must first take place; but the end is not immediately. [124] 10. Then he said to them, Nation will rise against nation, and kingdom against kingdom; 11. And there will be great earthquakes in various places, and famines, and pestilences; and there will be frightful appearances and great signs from heaven. Matthew 24:1. And Jesus went out. The disciples undoubtedly perceived that Christ was paying, as it were, his last adieu to the temple. It remained, therefor that he should erect a new temple far more magnificent, and that he should produce a more flourishing condition of the kingdom, as had been foretold by the Prophets; for he had nothing to do with that temple, in which every thing was opposed to him. But again, the disciples could not believe that the magnificent splendor of the temple would give way to Christ. And it ought to be carefully observed that, owing to the prodigious costliness of the temple, their eyes were so dazzled by the splendor of its present aspect, that they could scarcely entertain the hope that the kingdom of Christ would arise. They do not, indeed, in express terms acknowledge their hesitation, but they tacitly throw out a suggestion of it, when they allege, in opposition to Christ, the mass of stones which must be got out of the way, and which must indeed be utterly laid low if he intended to reign. Many simple persons of our own day are carried away by a similar admiration of Popery; for, perceiving it to be supported by very great wealth and by immense power, they are filled with absolute amazement, so as to despise a Church of mean and slovenly aspect. Many even think that we are mad in laboring to effect its destruction, as if this were nothing less than an attempt to draw down the sun out of heaven. And yet, there is no reason to wonder that a spectacle so imposing held the disciples of Christ in astonishment; for how great expense that building cost Herod, may be concluded from the single fact, that he kept ten thousand workmen employed on it for eight successive years. Nor is it without reason that they admire the stones which, Josephus tells us, were superlatively beautiful, and were fifteen [125] cubits in length, twelve in height, and eight in breadth. Besides, so great was the reverence entertained for the temple even in remote districts, that scarcely any person would venture to suppose that it could ever be destroyed. 2. Verily I say to you. As the vast size and wealth of the temple, like a veil hung before the eyes of the disciples, did not permit them to elevate their faith to the true reign of Christ, which was still future, so he affirms with an oath, that those things which occupy their attention will quickly perish. This prediction of the destruction of the temple, therefore, opened up a path for the ignorant and weak. [126] Now, though it was advantageous that the temple should be destroyed, lest its services and shadows might exercise an undue influence on the Jews, who were already too much attached to earthly elements, yet the chief reason was, that God determined, by this dreadful example, to take vengeance on that nation, for having rejected his Son, and despised the grace which was brought by him. And, therefore, this threatening must have intimidated the disciples from taking part with a rebellious people; as the punishments which Scripture denounces against the wicked ought now to deter us from those crimes which provoke the wrath of God. Every thing that it tells us, even about the fading and transitory aspect of the world, ought to correct the vanity of our senses, which too eagerly follow pomp, and luxury, and pleasure. But more especially, what it declares respecting the fearful destruction of Antichrist and his followers, ought to remove every obstacle which hinders us from pursuing the right course of faith. 3. And while he was sitting. Mark mentions four disciples, Peter, James, John, and Andrew But neither he nor Luke states the matter so fully as Matthew; for they only say that the disciples inquired about the time of the destruction of the temple, and -- as it was a thing difficult to be believed -- what outward sign of it God would give from heaven. Matthew tells us that they inquired about the time of Christ's coming, and of the end of the world. But it must be observed that, having believed from their infancy that the temple would stand till the end of time, and having this opinion deeply rooted in their minds, they did not suppose that, while the building of the world stood, the temple could fall to ruins. Accordingly, as soon as Christ said that the temple would be destroyed, their thoughts immediately turned to the end of the world; and--as one error leads to another--having been convinced that, as soon as the reign of Christ should commence, they would be in every respect happy, they leave warfare out of the account, and fly all at once to a triumph. They associate the coming of Christ and the end of the world as things inseparable from each other; and by the end of the world they mean the restoration of all things, so that nothing may be wanting to complete the happiness of the godly. We now perceive that they leap at once to various questions, because they had given way to these foolish imaginations, that the temple could not fall without shaking the whole world; that the termination of the shadows of the Law, and of the whole world, would be the same; that it would be immediately followed by the exhibition of the glory of Christ's kingdom, which would make the children of God perfectly happy; that a visible renovation of the world was at hand, which would instantly bring order out of a state of confusion. But above all, a foolish hope which they entertained, as to the immediate reign of Christ, drove them to hasten to the attainment of happiness and rest, without attending to the means. Just as, when they see that Christ is risen from the dead, (Acts 1:6,) they rush forward to grasp at that happiness, which is laid up for us in heaven, and which must be attained through faith and patience. Now though our condition is different, because we have not been educated among the shadows of the Law, so as to be infatuated by that superstition of an earthly kingdom of Christ, yet scarcely one person in a hundred is to be found who does not labor under a very similar disease. For since all men naturally shrink from annoyances, combats, and every kind of cross, the dislike of these things urges them, without moderation and without hope, to rush forward unseasonably to the fruit of hope. Thus no man wishes to sow the seed, but all wish to reap the harvest before the season arrives. To return to the disciples, they had indeed formed in their minds some good seed of faith, but they do not wait till it arrive at maturity; and holding, at the same time, erroneous views, they confound the perfection of Christ's reign with the commencement of it, and wish to enjoy on earth what they ought to seek for in heaven. 4. And Jesus answering said to them. They received an answer very different from what they had expected; for whereas they were eager for a triumph, as if they had already finished their warfare, Christ exhorts them to long patience. As if he had said, "You wish to seize the prize at the very outset, but you must first finish the course. You would draw down to earth the kingdom of God, which no man can obtain till he ascend to heaven." Now while this chapter contains admonitions highly useful for regulating the course of our life, we see that, by a wonderful purpose of God, the mistake into which the apostles fell is made to turn to our advantage. The amount of the present instruction is, that the preaching of the Gospel is like sowing the seed, and therefore we ought to wait patiently for the time of reaping; and that it arises from improper delicacy or effeminacy, if we lose courage on account of the frost, or snow, or clouds of winter or other unpleasant seasons. Take heed lest any man deceive you. There are two charges which Christ expressly gives to the disciples, to beware of false teachers, and not to be terrified by scandals. By these words he gives warning that his Church, so long as its pilgrimage in the world shall last, will be exposed to these evils. But they might be apt to think that this was inconsistent, since the prophets gave a widely different description of the future reign of Christ. Isaiah predicts that all will then be taught of God, (54:13.) The words of God are: I will pour out my Spirit on all flesh; and your sons and your daughters shall prophesy; your young men shall see visions, and your old men shall dream dreams, (Joel 2:28.) A still more abundant light of understanding is promised by Jeremiah. No longer shall any man teach his neighbor, nor a man his brother, saying, Know the Lord; for all shall know me from the least to the greatest, (Jeremiah 31:34.) And, therefore, we need not wonder if the Jews expected, that when the Sun of righteousness had arisen, as Malachi (4:2) had predicted, they would be entirely free from every cloud of error. Hence, also, the woman of Samaria said, When the Messiah cometh, he will teach us all things, (John 4:25.) Now we know what splendid promises of peace, righteousness, joy, and abundance of all blessings, are to be found everywhere in Scripture. We need not, therefore,…

Mt 24:1-51 . Christ's Prophecy of the Destruction of Jerusalem, and Warnings Suggested by It to Prepare for His Second Coming. ( = Mr 13:1-37 ; Lu 21:5-36 ). For the exposition, see on Mr 13:1-37 .

And Jesus went out, and departed from the temple,.... He not only went out of it for that time, but took his final leave of it, never to return more to it; having foretold its desolation, which he, in part, by so doing, immediately fulfilled: this the disciples observing, and being intent on the outward splendour, and worldly grandeur of it, were concerned that so beautiful a structure should be deserted; and almost thought it incredible, that so strong, and firm a building could be destroyed. And his disciples came unto him: as he went, and as soon as he was come out of the temple, and whilst in view of it: for to show him the buildings of the temple; the walls of it, and courts adjoining to it, how beautiful and firm they were: whether this was done by them to raise in him admiration or commiseration, in hopes he might change the sentence he had passed upon it, is not easy to say; or whether this did not express their incredulity about the desolation of it; which Christ's answer, in the next verse, seems to imply. Mark says, it was "one of the disciples" that observed these to him, who might be accompanied with the rest, and in their name address him; and who, probably, might be Peter, since he was generally their mouth; and that he should speak to him in this manner: "master, see what manner of stones, and what buildings are here!" Luke says, "how it was adorned with goodly stones, and gifts." The Jews give very great encomiums of the second temple, as repaired by Herod; and it was undoubtedly a very fine structure. They say (p), that he built the house of the sanctuary, "an exceeding beautiful building"; and that he repaired the temple, in beauty "greatly exceeding" that of Solomon's (q). They moreover observe (r), that "he who has not seen the building of Herod, has never seen, , "a beautiful building." With what is it built? says Rabbah, with stones of green and white marble. And there are others say, that it was built with stones of spotted green and white marble.'' These, very likely, were the very stones the disciples pointed to, and admired; and were of a prodigious size, as well as worth. Some of the stones were, as Josephus (s) says, "forty five cubits long, five high, and six broad.'' Others of them, as he elsewhere affirm (t), "were twenty five cubits long, eight high, and twelve broad.'' And he also tells us, in the same place, that there were, "in the porches, four rows of pillars: the thickness of each pillar was as much as three men, with their arms stretched out, and joined together, could grasp; the length twenty seven feet, and the number of them an hundred and sixty two, and beautiful to a miracle.'' At the size of those stones, and the beauty of the work, it is said (u), Titus was astonished, when he destroyed the temple; at which time his soldiers plundered it, and took away "the gifts", with which it is also said to be adorned. These were rich and valuable things which were dedicated to it, and either laid up in it, or hung upon the walls and pillars of it, as it was usual in other temples (w). These may, intend the golden table given by Pompey, and the spoils which Herod dedicated; and particularly the golden vine, which was a gift of his (x); besides multitudes of other valuable things, which were greatly enriching and ornamental to it. Now the disciples suggest, by observing these, what a pity it was such a grand edifice should be destroyed; or how unaccountable it was; that a place of so much strength, could easily be demolished. (p) Juchasin, fol. 139. 1.((q) Ganz Tzemach David, par. 1. fol. 24. 2.((r) T. Bab. Bava Bathra, fol. 4. 1. & Succa, fol. 51. 2.((s) De Bello Jud. l. 5. c. 5. (t) Antiq. Jud. l. 15. c. 14. (u) Egesippus, l. 5. c. 43. (w) Vid. Ryckium de Capitol. Rom. c. 21, &c. (x) Joseph. Antiq. l. 15.

And Jesus said unto them, see ye not all these things?.... "These great buildings", as in Mark; all these goodly stones, so beautiful and large, and so firmly put together: verily, I say unto you, there shall not be left here one stone upon another, that shall not be thrown down; or broken, as Munster's Hebrew Gospel reads it: which prediction had a full and remarkable accomplishment; and which is not only attested by Josephus (y), who relates, that both the city and temple were dug up, and laid level with the ground; but also by other Jewish writers; who tell us (z) that "on the ninth of Ab, a day prepared for punishments, Turnus Rufus the wicked, , "ploughed up the temple", and all round about it, to fulfil what is said, "Zion shall be ploughed as a field".'' Yes, and to fulfil what Christ here says too, that not one stone should be left upon another, which a plough would not admit of. (y) De Bello Jud. l. 7. c. 7. (z) Maimon. Hilch. Taaniot, c. 5. sect. 3. T. Bab. Taanith, fol. 23. 1. & Gloss. in ib.

And as he sat upon the Mount of Olives,.... Which was on the east of the city of Jerusalem (a), "over against the temple", as Mark says, and where he could sit and take a full view of it; for the wall on the east side was lower than any other, and that for this reason; that when the high priest burnt the red heifer on this mount, as he did, and sprinkled the blood, he might have a view of the gate of the temple. It is said (b), "all the walls which were there, were very high, except the eastern wall; for the high priest, when he burned the heifer, stood on the top of the mount of Olives, and directed himself, and looked to the gate of the temple, at the time he sprinkled the blood.'' This place, very probably, our Lord chose to sit in, that he might give his disciples an occasion to discourse more largely with him on this subject; and that he might take the opportunity of acquainting them with what would be the signs and forerunners of this desolation, and so it proved: the disciples came to him privately; these four at least, Peter, and James, and John, and Andrew, as Mark relates; and that either separately from the rest of the disciples, or from the multitude: it might not be thought so proper, to ask the following questions before them, and they might suppose that Christ would not be so ready to give an answer to them plainly, before the common people; when they might hope to be indulged with one by him, in private: saying, tell us, when shall these things be? That this house will be left desolate, these buildings will be destroyed, and not one stone left upon another? This first question relates purely to the destruction of the temple, and to this Christ first answers, from Matthew 24:4. And what shall be the sign of thy coming, and of the end of the world? Which two are put together, as what they supposed would be at the same time, and immediately follow the destruction of the temple. That he was come in the flesh, and was the true Messiah, they firmly believed: he was with them, and they expected he would continue with them, for they had no notion of his leaving them, and coming again. When he at any time spake of his dying and rising from the dead, they seemed not to understand it: wherefore this coming of his, the sign of which, they inquire, is not to be understood of his coming a second time to judge the world, at the last day; but of his coming in his kingdom and glory, which they had observed him some little time before to speak of; declaring that some present should not die, till they saw it: wherefore they wanted to be informed, by what sign they might know, when he would set up his temporal kingdom; for since the temple was to be destroyed, they might hope a new one would be built, much more magnificent than this, and which is a Jewish notion; and thai a new state of things would commence; the present world, or age, would be at a period; and the world to come, they had so often heard of from the Jewish doctors, would take place; and therefore they ask also, of the sign of the end of the world, or present state of things in the Jewish economy: to this Christ answers, in the latter part of this chapter, though not to the sense in which they put the questions; yet in the true sense of the coming of the son of man, and the end of the world; and in such a manner, as might be very instructive to them, and is to us. (a) Bartenora in Misn. Middot, c. 1. sect. 3.((b) Misn. lb. c. 2. sect. 4.

And Jesus answered and said unto them,.... Not to indulge their curiosity, but to instruct them in things useful to be known, and which might be cautions to them and others, against deceivers; confirm them in the faith of himself, when they should see his predictions accomplished; and be directions to them, of what might shortly be expected. Take heed that no man deceive you: by pretending to come from God with a new revelation, setting himself up for the Messiah, after my departure; suggesting himself to be the person designed by God to be the deliverer of Israel, and to be sent by him, to set up a temporal kingdom, in great worldly splendour and glory; promising great names, and high places of honour and trust in it; things which Christ knew his disciples were fond of, and were in danger of being ensnared by; and therefore gives them this suitable and seasonable advice, and caution.

For many shall come in my name,.... by his orders, or with delegated powers and authority from him; but should assume the name of the Messiah, which was peculiarly his, to themselves; and take upon them his office, and challenge the honour and dignity which belonged unto him: saying, I am Christ, and shall deceive many. This is the first sign, preceding the destruction of the city and temple of Jerusalem; as there was a general expectation among the Jews of a Messiah; that is, of one that should arise and deliver them from the Roman yoke, which was the common idea tacked to that word; in this period of time, many set up themselves to be deliverers and redeemers of the people of Israel: who had each of them their followers in great numbers, whom they imposed upon, and brought to destruction. Of this sort was Theudas, not he that Gamaliel speaks of, Acts 5:36 for he was before this time; but one that was in the time of Claudius Caesar, when Cuspius Fadus was governor of Judea; who persuaded a great number to follow him to the river Jordan, which he promised to divide, by a word of command, and give them a passage over; and thereby, as the historian observes (c), , "he deceived many"; which is the very thing that is here predicted: but he and his company were routed Fadus, and his head cut off. There was another called the Egyptian, mentioned in Acts 21:38 who made an uproar, and led four thousand cut-throats into the wilderness; and this same man persuaded thirty thousand men to follow him to Mount Olivet, promising a free passage into the city; but he being vanquished by Felix, then governor of Judea; fled, and many of his followers were killed and taken (d): and besides, there were many more magicians and impostors, that pretended to signs and wonders, and promised the people deliverance from their evils, by whom they were imposed upon to their ruin. There were others also besides these, that set up for deliverers, who called themselves by the name of the Messiah. Among these, we may reckon Simon Magus, who gave out that he was some great one; yea, expressly, that he was the word of God, and the Son of God (e), which were known names of the Messiah; and Dositheus the Samaritan, asserted himself to be Christ (f); and also Menander affirmed, that no man could be saved, unless he was baptized in his name (g); these are instances before the destruction of Jerusalem, and confirm the prophecy here delivered. (c) Joseph. Antiq. l. 20. c. 2.((d) Joseph. Antiq. l. 20. c. 6. (e) Jerom in loc. Iren. adv. Haeres. l. 1. c. 20. (f) Origen contr. Cels. l. 1. p. 44. (g) Tertull. de prescript. Haeret. c. 46.

And ye shall hear of wars and rumours of wars,.... This is the second sign of the destruction of Jerusalem: it is observable that this, and some of the following signs, are given by the Jews, as signs of the Messiah's coming; whereas they were forerunners of their ruin, for the rejection of him who was already come. They suppose the Messiah will come in the seventh year, or the year of rest and release: "On the seventh year (they say (h)) will be "wars": and in the going out, or at the close of the seventh year, the son of David will come.'' Which wars, the gloss says, will be between the nations of the world, and Israel. Here wars may mean the commotions, insurrections, and seditions, against the Romans, and their governors; and the intestine slaughters committed among them, some time before the siege of Jerusalem, and the destruction of it. Under Cureanus the Roman governor, a sedition was raised on the day of the passover, in which twenty thousand perished; after that, in another tumult, ten thousand were destroyed by cut-throats: in Ascalon two thousand more, in Ptolemais two thousand, at Alexandria fifty thousand, at Damascus ten thousand, and elsewhere in great numbers (i). The Jews were also put into great consternation, upon hearing the design of the Roman emperor, to put up his image in their temple: see that ye be not troubled; so as to leave the land of Judea as yet, and quit the preaching of the Gospel there, as if the final destruction was just at hand; for all these things must come to pass; these wars and the reports of them and the panic on account of them; these commotions and slaughters, and terrible devastations by the sword must be; being determined by God, predicted by Christ, and brought upon the Jews by their own wickedness; and suffered in righteous judgment, for their sin: but the end is not yet; meaning not the end of the world, but the end of Jerusalem, and the temple, the end of the Jewish state; which were to continue, and did continue after these disturbances in it. (h) T. Bab. Sanhedrin, fol. 97. 1. & Megilia, fol. 17. 2. Zohar in Exod. fol. 3. 3, 4. (i) Vid. Joseph. Antiq. l. 20. c. 6. & de Bello Jud. l. 2, &c.

This seems to be a distinct and third sign, foreboding the general calamity of the Jews; that there should be not only seditions and intestine wars, in the midst of their country, but there should be wars in other nations, one with another; and with the Jews, and the Jews with them: and this also is made a sign of the Messiah's coming by them, for so they say (k); "when thou seest, , "kingdoms stirred up one against another", look for the feet of the Messiah: know thou that so it shall be; for so it was in the days of Abraham: by the means of kingdoms stirred up one against another, redemption came to Abraham.'' Poor blinded creatures! when these very things were the forerunners of their destruction. And so it was, the Jewish nation rose up against others, the Samaritans, Syrians, and Romans: there were great commotions in the Roman empire, between Otho and Vitellius, and Vitellius and Vespasian; and at length the Romans rose up against the Jews, under the latter, and entirely destroyed them; compare the writings in 2:Esdras: "And one shall undertake to fight against another, one city against another, one place against another, one people against another, and one realm against another.'' (2 Esdras 13:31) "the beginning of sorrows and great mournings; the beginning of famine and great death; the beginning of wars, and the powers shall stand in fear; the beginning of evils! what shall I do when these evils shall come?'' (2 Esdras 16:18) "Therefore when there shall be seen earthquakes and uproars of the people in the world:'' (2 Esdras 9:3) And there shall be famines: a fourth sign of the desolation of the city and temple, and which the Jews also say, shall go before the coming of the Messiah: "in the second year (of the week of years) in which the son of David comes, they say (l), there will be "arrows of famine" sent forth; and in the third year, , "a great famine": and men, women, and children, and holy men, and men of business, shall die.'' But these have been already; they followed the Messiah, and preceded their destruction: one of these famines was in Claudius Caesar's time, was foretold by Agabus, and is mentioned in Acts 11:28 and most dreadful ones there were, whilst Jerusalem was besieged, and before its utter ruin, related by Josephus. And pestilences: a pestilence is described by the Jews after this manner (m): "a city that produces a thousand and five hundred footmen, as Cephar Aco, and nine dead men are carried out of it in three days, one after another, lo! , "this is a pestilence"; but if in one day, or in four days, it is no pestilence; and a city that produces five hundred footmen, as Cephar Amiko, and three dead men are carried out of it in three days, one after another, lo! this is a pestilence.'' These commonly attend famines, and are therefore mentioned together; and when the one was, the other may be supposed sooner or later to be: and earthquakes in divers places of the world; as, at Crete (n), and in divers cities in Asia (o), in the times of Nero: particularly the three cities of Phrygia, Laodicea, Hierapolis, and Colosse; which were near to each other, and are all said to perish this way, in his reign (p); "and Rome itself felt a tremor, in the reign of Galba (q).'' (k) Bereshit Rabba, sect. 42. fol. 37. 1.((l) T. Bab. Sanhedrin, fol. 97. 1. Misn. Sota, c. 9. sect. 15. (m) T. Bab. Taanith, fol. 21. & 19. 1. Maimon. Hilch. Taaniot, c. 2. sect. 5. (n) Philostrat. in vit. Apollon. l. 4. c. 11. (o) Sueton. in vit. Nero, c. 48. (p) Orosius, l. 7. c. 7. (q) Sueton. in vit. Galba, c. 13.

All these are the beginning of sorrows,.... They were only a prelude unto them, and forerunners of them; they were only some foretastes of what would be, and were far from being the worst that should be endured. These were but light, in comparison of what befell the Jews, in their dreadful destruction. The word here used, signifies the sorrows and pains of a woman in travail. The Jews expect great sorrows and distresses in the times of the Messiah, and use a word to express them by, which answers to this, and call them, , "the sorrows of the Messiah"; they say (r), signifies the sorrows of a woman in travail; and the Syriac version uses the same word here. These they represent to be very great, and express much concern to be delivered from them. They (s) ask, "what shall a man do, to be delivered from "the sorrows of the Messiah?" He must employ himself in the law, and in liberality.'' And again (t), "he that observes the three meals on the sabbath day, shall be delivered from three punishments; from "the sorrows of the Messiah", from the judgment of hell, and from Gog and Magog.'' But alas there was no other way of escaping them, but by faith in the true Messiah, Jesus; and it was for their disbelief and rejection of him, that these came upon them. (r) Gloss. in T. Bab. Sabbat, fol. 118. 2.((s) T. Bab. Sanhedrin, fol. 98. 2.((t) T. Bab. Sabbat, fol. 118. 2.

The disciples had asked concerning the times, When shall these things be? Christ gives them no answer to that, after what number of days and years his prediction should be accomplished, for it is not for us to know the times (Acts i. 7); but they had asked, What shall be the sign? That question he answers fully, for we are concerned to understand the signs of the times, ch. xvi. 3. Now the prophecy primarily respects the events near at hand—the destruction of Jerusalem, the period of the Jewish church and state, the calling of the Gentiles, and the setting up of Christ's kingdom in the world; but as the prophecies of the Old Testament, which have an immediate reference to the affairs of the Jews and the revolutions of their state, under the figure of them do certainly look further, to the gospel church and the kingdom of the Messiah, and are so expounded in the New Testament, and such expressions are found in those predictions as are peculiar thereto and not applicable otherwise; so this prophecy, under the type of Jerusalem's destruction, looks as far forward as the general judgment; and, as is usual in prophecies, some passages are most applicable to the type, and others to the antitype; and toward the close, as usual, it points more particularly to the latter. It is observable, that what Christ here saith to his disciples tends more to engage their caution than to satisfy their curiosity; more to prepare them for the events that should happen than to give them a distinct idea of the events themselves. This is that good understanding of the time which we should all covet, thence to infer what Israel ought to do: and so this prophecy is of standing lasting use to the church, and will be so to the end of time; for the thing that hath been, is that which shall be (Eccl. i. 5, 6, 7, 9), and the series, connection, and presages, of events, are much the same still that they were then; so that upon the prophecy of this chapter, pointing at that event, moral prognostications may be made, and such constructions of the signs of the times as the wise man's heart will know how to improve. I. Christ here foretels the going forth of deceivers; he begins with a caution, Take heed that no man deceive you. They expected to be told when these things should be, to be let into that secret; but this caution is a check to their curiosity, "What is that to you? Mind you your duty, follow me, and be not seduced from following me." Those that are most inquisitive concerning the secret things which belong not to them are most easily imposed upon by seducers, 2 Thess. ii. 3. The disciples, when they heard that the Jews, their most inveterate enemies, should be destroyed, might be in danger of falling into security; "Nay," saith Christ, "you are more exposed other ways." Seducers are more dangerous enemies to the church than persecutors. Three times in this discourse he mentions the appearing of false prophets, which was, 1. A presage of Jerusalem's ruin. Justly were they who killed the true prophets, left to be ensnared by false prophets; and they who crucified the true Messiah, left to be deceived and broken by false Christs and pretended Messiahs. The appearing of these was the occasion of dividing that people into parties and factions, which made their ruin the more easy and speedy; and the sin of the many that were led aside by them, helped to fill the measure. 2. It was a trial to the disciples of Christ, and therefore agreeable to their state of probation, that they which are perfect, may be made manifest. Now concerning these deceivers, observe here, (1.) The pretences they should come under. Satan acts most mischievously, when he appears as an angel of light: the colour of the greatest good is often the cover of the greatest evil. [1.] There should appear false prophets (v. 11-24); the deceivers would pretend to divine inspiration, an immediate mission, and a spirit of prophecy, when it was all a lie. Such they had been formerly (Jer. xxiii. 16; Ezek. xiii. 6), as was foretold, Deut. xiii. 3. Some think, the seducers here pointed to were such as had been settled teachers in the church, and had gained reputation as such, but afterward betrayed the truth they had taught, and revolted to error; and from such the danger is the greater, because least suspected. One false traitor in the garrison may do more mischief than a thousand avowed enemies without. [2.] There should appear false Christs, coming in Christ's name (v. 5), assuming to themselves the name peculiar to him, and saying, I am Christ, pseudo-christs, v. 24. There was at that time a general expectation of the appearing of the Messiah; they spoke of him; as he that should come; but when he did come, the body of the nation rejected him; which those who were ambitious of making themselves a name, took advantage of, and set up for Christ. Josephus speaks of several such impostors between this and the destruction of Jerusalem; one Theudas, that was defeated by Cospius Fadus; another by Felix, another by Festus. Dosetheus said he was the Christ foretold by Moses. Origen adversus Celsum. See Acts v. 36, 37. Simon Magus pretended to be the great power of God, Acts viii. 10. In after-ages there have been such pretenders; one about a hundred years after Christ, that called himself Bar-cochobas—The son of a star, but proved Bar-cosba—The son of a lie. About fifty years ago Sabbati-Levi set up for a Messiah in the Turkish empire, and was greatly caressed by the Jews; but in a short time his folly was made manifest. See Sir Paul Rycaut's History. The popish religion doth, in effect, set up a false Christ; the Pope comes, in Christ's name, as his vicar, but invades and usurps all his offices, and so is a rival with him, and, as such, an enemy to him, a deceiver, and an antichrist. [3.] These false Christs and false prophets would have their agents and emissaries busy in all places to draw people in to them, v. 23. Then when public troubles are great and threatening, and people will be catching at any thing that looks like deliverance, then Satan will take the advantage of imposing on them; they will say, Lo, here is a Christ, or there is one; but do not mind them: the true Christ did not strive, nor cry; nor was it said of him, Lo, here! or Lo, there! (Luke xvii. 21), therefore if any man say so concerning him, look upon it as a temptation. The hermits, who place religion in a monastical life, say, He is in the desert; the priests, who made the consecrated wafer to be Christ, say, "He is en tois tameiois—in the cupboards, in the secret chambers: lo, he is in this shrine, in that image." Thus some appropriate Christ's spiritual presence to one party or persuasion, as if they had the monopoly of Christ and Christianity; and the kingdom of Christ must stand and fall, must live and die, with them; "Lo, he is in this church, in that council:" whereas Christ is All in all, not here or there, but meets his people with a blessing in every place where he records his name. (2.) The proof they should offer for the making good of these pretences; They shall show great signs and wonders (v. 24), not true miracles, those are a divine seal, and with those the doctrine of Christ stands confirmed; and therefore if any offer to draw us from that by signs and wonders, we must have recourse to that rule given of old (Deut. xiii. 1-3), If the sign or wonder come to pass, yet follow not him that would draw you to serve other gods, or believe in other Christs, for the Lord your God proveth you. But these were lying wonders (2 Thess. ii. 9), wrought by Satan (God permitting him), who is the prince of the power of the air. It is not said, They shall work miracles, but, They shall show great signs; they are but a show; either they impose upon men's credulity by false narratives, or deceive their senses by tricks of legerdemain, or arts of divination, as the magicians of Egypt by their enchantments. (3.) The success they should have in these attempts, [1.] They shall deceive many (v. 5), and again, v. 11. Note, The devil and his instruments may prevail far in deceiving poor souls; few find the strait gate, but many are drawn into the broad way; many will be imposed upon by their signs and wonders, and many drawn in by the hopes of deliverance from their oppressions. Note, Neither miracles nor multitudes are certain signs of a true church; for all the world wonders after the beast, Rev. xiii. 3. [2.] They shall deceive, if it were possible, the very elect, v. 24. This bespeaks, First, The strength of the delusion; it is such as many shall be carried away by (so strong shall the stream be), even those that were thought to stand fast. Men's knowledge, gifts, learning, eminent station, and long profession, will not secure them; but, notwithstanding these, many will be deceived; nothing but the almighty grace of God, pursuant to his eternal purpose, will be a protection. Secondly, The safety of the elect in the midst of this danger, which is taken for granted in that parenthesis, If it were possible, plainly implying that it is not possible, for they are kept by the power of God, that the purpose of God, according to the election, may stand. It is possible for those that have been enlightened to fall away (Heb. vi. 4, 5, 6), but not for those that were elected. If God's chosen ones should be deceived, God's choice would be defeated, which is not to be imagined, for whom he did predestinate, he called, justified, and glorified, Rom. viii. 30. They were given to Christ; and of all that were given to him, he will lose none, John x. 28. Grotius will have this to be meant of the great difficulty of drawing the primitive Christians from their religion, and quotes it as used proverbially by Galen; when he would express a thing very difficult and morally impossible, he saith, "You may sooner draw away a Christian from Christ." (4.) The repeated cautions which our Saviour gives to his disciples to stand upon their guard against them; therefore he gave them warning, that they might watch ( v. 25); Behold, I have told you before. He that is told before where he will be assaulted, may save himself, as the king of Israel did, 2 Kings vi. 9, 10. Note, Christ's warnings are designed to engage our watchfulness; and though the elect shall be preserved from delusion, yet they shall be preserved by the use of appointed means, and a due regard to the cautions of the word; we are kept through faith, faith in Christ's word, which he has told us before. [1.] We must not believe those who say, Lo, here is Christ; or, Lo, he is there, v. 23. We believe that the true Christ is at the right hand of God, and that his spiritual presence is where two or three are gathered together in his name; believe not those therefore who would draw you off from a Christ in heaven, by telling you he is any where on earth; or draw you off from the catholic church on earth, by telling you he is here, or he is there; believe it not. Note, There is not a greater enemy to true faith than vain credulity. The simple believeth every word, and runs after every cry. Memneso apistein—Beware of believing. [2.] We must not go forth after those that say, He is in the desert, or, He is in the secret chambers, v. 26. We must not hearken to every empiric and pretender, nor follow every one that puts up the finger to point us to a new Christ, and a new gospel; "Go not forth, for if you do, you are in danger of being taken by them; therefore keep out of harm's way, be not carried about with every wind; many a man's vain curiosity to go forth hath led him into a fatal apostasy; your strength at such a time is to sit still, to have the heart established with grace." II. He foretels wars and great commotions among the nations, v. 6, 7. When Christ was born, there was a universal peace in the empire, the temple of Janus was shut; but think not that Christ came to send, or continue such a peace (Luke xii. 51); no, his city and his wall are t…