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 endeavors to screen from danger, by covering with its wings.
Gill
reference: "...
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 favor 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 favor of free will,"
Gill
