Matthew 21:37

37. They will reverence my son. Strictly speaking, indeed, this thought does not apply to God; for He knew what would happen, and was not deceived by the expectation of a more agreeable result; but it is customary, especially in parables, to ascribe to Him human feelings. And yet this was not added without reason; for Christ intended to represent, as in a mirror, how deplorable their impiety was, of which it was too certain a proof, that they rose in diabolical rage against the Son of God, who had come to bring them back to a sound mind. As they had formerly, as far as lay in their power, driven God from his inheritance by the cruel murder of the prophets, so it was the crowning point of all their crimes to slay the Son, that they might reign, as in a house which wanted an heir. Certainly the chief reason why the priests raged against Christ was, that, they might not lose their tyranny, which might be said to be their prey; for he it is by whom God chooses to govern, and to whom He has given all authority. The Evangelists differ also a little in the conclusion. For Matthew relates that he drew from them the confession, by which they condemned themselves; while Mark says simply that Christ declared what punishment must await servants so unprincipled and wicked. Luke differs, at first sight, more openly, by saying that they turned away with horror from the punishment which Christ had threatened.

But if we examine the meaning more closely, there is no contradiction; for, in regard to the punishment which such servants deserved, there can be no doubt that they agreed with Christ, but when they perceived that both the crime and the punishment were made to apply to themselves, they deprecated that application.

[Reformed Biblical] 2. This rain is said to fall often on the earth. And this may be considered either with respect unto the especial concernment of these Hebrews, which was laid open before, or unto the ordinary dispensation of the gospel. In the first way it regards and expresseth the frequent addresses made unto the people of the Jews in the ministry of the word, for their healing and recovery from those ways of ruin wherein they were engaged. And so it may include the ministry of the prophets, with the close put unto it by that of Christ himself; concerning which see our exposition on chap. 1:1, 2. And concerning this whole ministry it is that our Saviour so expostulates with them, Matthew 23:37, "How often would I have gathered your children!" And this also he at large represents in the parable of the householder and his vineyard, with the servants that he sent unto it from time to time to seek for fruit, and last of all his Son, Matthew 21:33–37. Take it in the latter way, for the dispensation of the word in general, and the manner of it, with frequency and urgency, is included in this expression. Where the Lord Christ sends the gospel to be preached, it is his will that it should be so "instantly, in season and out of season," that it may come as abundant showers of rain on the earth.

[Reformed Biblical] Before I proceed to the particular explication of the words, inquiry must be made into the especial design of the apostle in them with respect unto these Hebrews. For here is not only a threatening of what might come to pass, but a particular prediction of what would come to pass, and a declaration of what was already in part accomplished. For by the "earth" he understands in an especial manner the church and nation of the Jews. This was God's vineyard, Isaiah 5:7. Hereunto he sent all his ministers, and last of all his Son, Matthew 21:35–37; Jeremiah 2:21. And to them he calls, "O earth, earth, earth, hear the word of the LORD," Jeremiah 22:29. Upon this earth the rain often fell, in the ministerial dispensation of the word unto that church and people. With respect hereunto Christ says unto them, ποσάκις, "how often would I have gathered thy children," Matthew 23:37; as here the rain is said to fall πολλάκις, often upon it.

Judah says, this is indecent (i.e. to cut off his head standing, they do not do so), but they put his head upon a block, and cut it off with an axe; they reply to him, there is no death more abominable than this {x}.'' So the prophets, in the time of Elijah, were killed with the sword, 1 Kings 19:14 see also Daniel 11:33. And stoned another; as they did Zechariah, 2 Chronicles 24:21 and doubtless many others; since Jerusalem had the character of killing the prophets, and stoning them that were sent unto her, Matthew 23:37 these seemed such that were stoned, but not killed; but as Mark says, were wounded in the head with the stones thrown at them, and shamefully handled, and sadly abused. {x} Misn. Sanhedrin, c. 7. sect. 1, 3. Matthew 21:36 Ver. 36. Again he sent other servants,.... Meaning, perhaps, such as suffered in the times of the Maccabees: more than the first; their number was greater, though their office was the same, at least not higher: and they did unto them likewise; they beat them with rods, they killed them with the sword, and stoned them, Hebrews 11:36. Matthew 21:37 Ver. 37. But last of all,....

These things spake Jesus, and departed, and did hide himself from them —He who spake as never man spake, and immediately after words fraught with unspeakable dignity and love, had to "hide Himself" from His auditors! What then must they have been? He retired, probably to Bethany. (The parallels are: Matthew 21:17; Luke 21:37). 37-41. It is the manner of this Evangelist alone to record his own reflections on the scenes he describes; but here, having arrived at what was virtually the close of our Lord's public ministry, he casts an affecting glance over the fruitlessness of His whole ministry on the bulk of the now doomed people. though he had done so many miracles —The word used suggests their nature as well as number. 38. That the saying of Esaias … might be fulfilled —This unbelief did not at all set aside the purposes of God, but, on the contrary, fulfilled them. 39-40. Therefore they could not believe, because Esaias said again, He hath blinded their eyes, that they should not see, &c.—That this expresses a positive divine act, by which those who wilfully close their eyes and harden their hearts against the truth are judicially shut up in their unbelief and impenitence, is admitted by all candid critics [as O LSHAUSEN ], though many of them think it necessary to contend that this is in no way inconsistent with the liberty of the human will, which of course it is not. 41.

wall —the "trench" or "scarped rampart" [T REGELLES ]. The street and trench include the complete restoration of the city externally and internally, which was during the sixty-nine weeks. 26. after threescore and two weeks —rather, the threescore and two weeks. In this verse, and in Daniel 9:27, Messiah is made the prominent subject, while the fate of the city and sanctuary are secondary, being mentioned only in the second halves of the verses. Messiah appears in a twofold aspect, salvation to believers, judgment on unbelievers (Luke 2:34; compare Malachi 3:1-6; 4:1-3). He repeatedly, in Passion week, connects His being "cut off" with the destruction of the city, as cause and effect (Matthew 21:37-41; 23:37, 38; Luke 21:20-24; 23:28-31). Israel might naturally expect Messiah's kingdom of glory, if not after the seventy years' captivity, at least at the end of the sixty-two weeks; but, instead of that, shall be His death, and the consequent destruction of Jerusalem. ## not for himself —rather, "there shall be nothing to Him" [H ENGSTENBERG ]; not that the real object of His first coming (His spiritual kingdom) should be frustrated; but the earthly kingdom anticipated by the Jews should, for the present, come to naught, and not then be realized.

[Bible] `And those servants, having gone forth to the ways, did gather all, as many as they found, both bad and good, and the marriage-feast apartment was filled with those reclining. `And the king having come in to view those reclining, saw there a man not clothed with clothing of the marriage-feast, and he saith to him, Comrade, how didst thou come in hither, not having clothing of the marriage-feast? and he was speechless. `Then said the king to the ministrants, Having bound his feet and hands, take him up and cast forth to the outer darkness, there shall be the weeping and the gnashing of the teeth; for many are called, and few chosen.` Then the Pharisees having gone, took counsel how they might ensnare him in words, and they send to him their disciples with the Herodians, saying, `Teacher, we have known that thou art true, and the way of God in truth thou dost teach, and thou art not caring for any one, for thou dost not look to the face of men; tell us, therefore, what dost thou think? is it lawful to give tribute to Caesar or not?` And Jesus having known their wickedness, said, `Why me do ye tempt, hypocrites? show me the tribute-coin?` and they brought to him a denary; and he saith to them, `Whose [is] this image and the inscription?` they say to him, `Caesar`s;` then saith he to them, `Render therefore the things of Caesar to Caesar, and the things of God to God;` and having heard they wondered, and having left him they went away. In that day there came near to him Sadducees, who are saying there is not a rising again, and they questioned him, saying, `Teacher, Moses said, If any one may die not having children, his brother shall marry his wife, and shall raise up seed to his brother. `And there were with us seven brothers, and the first having married did die, and not having seed, he left his wife to his brother; in like manner also the second, and the third, unto the seventh, and last of all died also the woman;

[Reformed Biblical] ore particular, and state the order in which the servants were sent one after another. They all denote the dealing of the people of Israel towards the prophets. All these things had been done to them. See Hebrews 11:37; Jeremiah 44:4,5,6; 2 Ch 36:16; Nehemiah 9:26; 2 Ch 24:20,21. {x} "And the husbandman" 2 Ch 36:16; Nehemiah 9:26; Jeremiah 25:3-7; Matthew 5:12 Matthew 23:34-37; Acts 7:52; 1 Th 2:15; Hebrews 11:36,37 Revelation 6:9 ## THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 36 Verse 36. No Barnes text on this verse. ## THE GOSPEL ACCORDING TO MATTHEW - Chapter 21 - Verse 37 Verse 37. Last of all, etc. Mark adds, that this was an only son, greatly beloved. This beautifully and most tenderly exhibits the love of God, in sending his only Son, Jesus Christ, into the world to die for men. Long had he sent the prophets, and they had been persecuted and slain. There was no use in sending any more prophets to the people. They had done all they could do. God had one only-begotten and well-beloved Son, whom he might send into the world, and whom the world ought to reverence, even as they should the Father, John 5:23. To reverence, denotes honour, esteem, deference—that feeling which we have in the presence of one greatly our superior;—to give such a person, in our feelings and by our deportment, the honour which is due to his rank and character. God is often represented in the B

## Proposed Versification Source Matthew 2:1–9 JST Matthew 3:19–28 Matthew 5:1–56 JST Matthew 5:1–50 Matthew 6:1–39 JST Matthew 6:1–39 Matthew 7:1–40 JST Matthew 7:1–37 Matthew 21:1–24 JST Matthew 21:34b–56 Matthew 24:1–63 Joseph Smith—Matthew Luke 3:1–26 JST Luke 3:1–20 Luke 12:1–23 JST Luke 12:40–58 Luke 17:1–8 JST Luke 17:34–40 John 1:1–40 JST John 1:1–34 ## “The Book of Abraham” In Elder McConkie’s proposal, the text of the book of Abraham was to remain essentially the same as in previous editions of the Pearl of Great Price but with new versification. The column on the left gives Elder McConkie’s pro posed new versification. The column on the right is the current 1981/2013 versification. Appendix III | 165 ## Proposed Versification Source Abraham 1:1–47 Abraham 1:1–31 Abraham 2:1–33 Abraham 2:1–25 Abraham 3:1–41 Abraham 3:1–28 Abraham 4:1–38 Abraham 4:1–31 Abraham 5:1–26 Abraham 5:1–21 ## “The Testimony of Joseph Smith” In Elder McConkie’s proposal, Joseph Smith’s 1838 history was to remain canonized but with new versification. As above, the column on the left gives Elder McConkie’s proposed new versification. The column on the right is the current 1981/2013 versification of Joseph Smith—History.