Christs Tears for Jerusalems Unbelief, Book 2 · Chapter 1
CHAP. I. The Explication of Luke 19. 42.
HAving given ſome general account of Chriſts Lamentation, both as to its Mater and Forme, we now procede to a more exact conſideration of the chief particulars thereof contained in v. 42. Saying, if thou hadſt known, even thou, at leaſt in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. Theſe words carrie in them an extreme Pathos, or moving Affection: every word is Pathetic, and Emphatic: Chriſts heart ſeems ſo ful of bleeding pitie, as if he wanted words to give it vent: every expreſſion is ſo broken, as though his heart were quite broken to pieces: Yea, doth he not ſeem to drop a tear between every word? to ſpeak, and weep; to drop a word, and then a tear? So ful of Affection and Commiſeration is every expreſſion, as it wil appear by each particular.
Saying,] Chriſt doth not only weep, but Saying,ſpeaks, he mingles words very emphatic with tears; which addes much efficace, and weight to his Lamentation. If,] foreign: sIllud foreign eſt foreign Oſtendit enim reddi a Chriſto cauſam fletus. Grotius.Some underſtand the the firſt Particle, foreign, as Aitiologic, or Cauſal; and ſo they ſuppoſe it to diſcover to us the cauſe of Chriſts weeping. tBeza, Gerhard.But others, upon more grounded reaſons, make the Particle foreign to be redundant, and expletive; according to the Greek Idiome and Luke's wonted Pleonaſme, wherein it uſually ſtands as a note of Aſſeveration, and ſo ſerves for a Mimeſis. For they are wont to premit it before a ſentence, which being ſpoken by ſome one, is recited; whence it is no more than an Enarrative, and Expletive Particle. Neither doth the Syriac verſion impede this conſtruction: for foreign there is not Cauſal, but a note of Exclamation.
As for that next Particle foreign, rendred, If, it is variouſly explicated: uforeign hic eſt utinam. Grot.Some conceive there is no defect in this diſcourſe of Chriſt, and thence they expound foreign in an Optative ſenſe, by Ʋtinam, Would to God thou hadſt known: So they make it to be the ſame with foreign.
Becauſe (1.) This is not improper, or unuſual in the Greek. (2.) The Syriac, foreign Illu, is alſo Optative. (3.) In this ſenſe foreign is alſo uſed by the Lxx. for 17 Joſ. 7. 7. foreign, would to God we had remained.
But I rather incline to the jugemeut of Calvin, Beza, and others, who make this Oration of Chriſt to be Elliptic, or defective; and ſo refer the Partible foreign, If, to the Subjunctive Mood. (1.) Becauſe the Particle foreign is rarely, if ever, found uſed in the New-Teſtament, for Ʋtinam, would to God. (2.) Becauſe it is here premitted, as introductive to a pathetic exclamation, drawn from moſt intimate Bowels, and ſuch a torrent of melted Affections, as ſeem to ſhut Chriſts mouth, and interrupt his words. wSi cognoviſſes tu. Pathetica Oratio, ideoque abrupta. Calv.And indeed experience teſtifieth, that ſuch, in whoſe bowels are loged burning vehement Affections, are not able to expreſſe their minds, but by abrupt and broken words. And that which confirmes this reaſon, is, that we find here, in Chriſts expreſſions, two mixed affections; 1. A great meſure of commiſeration and pitie, as to Jeruſalems approching miſerie. And 2. a great degree of Indignation, by reaſon of her prodigious Ingratitude, Contumacie, and Unbelief; which were the cauſe of al her miſerie. Thus a learned xBudaeus prioribus in Pandectas Annotationibus.Author obſerves, That this Oration of Chriſt is defective; as of one, who partly commiſerates Jeruſalems approching Deſtruction; and partly upbraids her unheard-of perfidie, and contumacie. Thus it ſeems evident, that the Particle foreign, If, here notes Chriſts ſpeech to be very defective, abrupt, and pathetic. But yet there remains a difficultie, how this pathetic Interruption, or defect in Chriſts Oration, is to be filled up; concerning which we ſhal ſpeak in the Explication of that clauſe, even thou.
It follows, [Thou hadſt known,] i. e. Believed, Thou hadſt known.embraced: For it is a general rule among the Hebrews, That words of ſenſe implie Affection. Faith is oft in Scripture expreſſed under the notion of knowlege; becauſe Aſſent is the firſt eſſential Ingredient of faith; whence follows Conſent: and albeit the former may ſometimes be found without the later, as in hiſtoric faith; yet the later is never found without the former. There can be no Conſent, without Aſſent, although there may be ſometimes Aſſent without Conſent, as in the Devils. Yea, may we not affirme (which we dout not but to demonſtrate in its place) that al true, Divine, Spiritual, deep, prevalent, efficacious Aſſent, to the things that belong unto our peace, is ever attended with a ſincere Conſent to the ſame? For, albeit Divine ſaving Aſſent, and Conſent, may differ as to their formal Acts, and Objects; yet are they not the ſame, in regard of their effective principles, ends, and effects? Is not the Wil under the Tuition of the Underſtanding? Can it move regularly towards any object, without the conduct of the mind? Yea, have not the Mind and Wil mutual, reciprocal Influences each on other? And laſtly, What if we ſhould aſſert, that the Mind, which is the ſeat of Aſſent, and the Wil, wherein the conſent of faith is ſeated, are not eſſentially different Faculties; but one and the ſame ſoul, receiving different Denominations, according to its different Acts, and Objects? This is no Novel opinion, neither do we want reaſon, or ſacred Authoritie to confirme the ſame, as we may prove hereafter. This gives us the reaſon why our bleſſed Lord expreſſeth Faith by Knowlege; and Jeruſalems unbelief, by not knowing the things that belong unto her peace. But we are alſo to remember, that it is not ſimple Ignorance, that Jeruſalem is charged with; but a perverſe, ſtupid, voluntarie, affected Ignorance; which is ſo far from excuſing, as that it aggravates the ſin of thoſe who are guiltie of it.
Even thou,] foreign. The Vulgar Latin and Eraſmus render the Particle, foreign, Et, And; Even thou.ſuppoſing it to be Copulative; as if our bleſſed Lord ſhould deplore and lament, that Jeruſalem did not receive the Goſpel, as other Cities had done. Thus ſome wil have the defect of this Elliptic diſcourſe filled up by a tacite indication of ſome other perſons, or Cities, who knew the things that did belong to their peace; whoſe exemple our bleſſed Lord would fain have Jeruſalem to follow, in knowing the things that did belong to her peace. Theſe perſons, ſome wil have to be the commun people, which immediately before make ſuch ſolemne Acclamations of joy, and ſung Hoſanna's to Chriſt, v. 38. Others underſtand thereby other Cities of Judea, which had received the Goſpel: Others underſtand it indefinitely, of al ſuch Cities as had at any time repented, and turned to God. As if our Lord ſhould have ſaid, Other Cities, as Ninive, &c. have acknowleged their ſins, and underſtood the things that belonged to their peace; Would to God thou alſo hadſt known the things that belong to thy peace: Thus ſome. But we are not neceſſitated to introduce any perſons, for the filling up this defective Oration: yParticula foreign hoc loco non eſt Copulativa, ſed ponitur pro ſaltem, Gerhard.For the Particle foreign in this place is not Copulative, but put for vel, even, in this ſenſe: If even thou, which art the Metropolis of Judea, the chief ſeat of the divine Shekinah, or Habitation, and adorned with ſuch ſingular privileges, beyond al places in the world, If, I ſay, thou hadſt known, &c. zVel tu, Urbs illa ſupra omnes terrae urbes, Deo dilecta, Urbs Davidis, Deo dicata. Grot.Thus that which Chriſt here laments is not, that Jeruſalem had not known the things that did belong unto her peace, as other Cities had done, but this is the great thing he bewails, that Jeruſalem, which lay under ſuch deep and eſſential Obligations, to receive her Meſſias, even ſhe ſhould ſo unworthily reject him. So that the ſimple, and natural ſenſe ſeems to be this: If even thou, whom it ſo nearly concernes, hadſt known, &c.
At leaſt,] foreign. The Repetition of the Conjunction foreign is not uſeleſſe; but carries with it a ſingular Elegance, and Emphaſe: aforeign bis repetitum Emphaticè ponitur pro latino, vel, ſaltem Glaſſ.for the firſt foreign, and, refers to the Citie; thē laſt to her day, which follows: as if he had ſaid; If thou, Jeruſalem, hadſt known, even thou, whom it ſo greatly concernes to know theſe things, at leaſt in this thy day, in which I, thy promiſſed Meſſias, am come unto thee. bErgo hic quoque Particula foreign accipienda eſt, ut paulo ante, quod etiam liquet ex Particula foreign adjuncta. BezThus the Particle foreign is to be underſtood, as before for vel, even, or, ſaltem, at leaſt; which is evident from the Particle foreign annext thereto. Whence it follows.
In this thy day] There is a great Pathos, In this thy day.and Emphaſe in this notion, This thy day; whereby we muſt underſtand, according to the Hebraic Idiome, that ſpace of time, or the laſt period of that time, which our Lord had ſo graciouſly vouchſafed to Jeruſalem, for her Repentance. Every word is very ſignificant and weightie. (1.) The word Day, has much in it: as if he had ſaid; The day of Grace yet ſhines on thee: Thy Sun is not as yet ſet: but the night wil follow, Joh. 9. 4 This is termed, the Time of thy Viſitation, v. 44. (2.) The Epithet thy is alſo very emphatic. Thy Day, i.e, That day, which thy Lord has, in much ſingular favor, vouchſafed to thee, beyond al the world beſides, which as yet lies in darkneſſe. Thy day, wherein thy Meſſias has given thee ſuch public and manifeſt Demonſtrations of his ſacred Miſſion, and Commiſſion from God: Thy day, wherein I have been wholly taken up in preaching to thee, the great things of thy peace; wherein I have given thee ſo many ſolemne Invitations, ſo many gracious Allurements, ſo many bland and friendly Intreaties, to accept of me as thy Savior. And (3.) There ſeems yet to lie a farther Emphaſe in that firſt Particle foreign This; which ſeems to be both Reſtrictive and Emphatic: In This thy day, wherein I now make my laſt Application and Addreſſe to thee. As if he had ſaid: I ſent my Prophets to thee; but alas! how were they abuſed, and ſlain? I have in perſon made many Addreſſes and Supplications to thee; but have I not received as many Repulſes from, as ever I made Applications to thee? Lo! now I make my aErat haec ultima quaſi occaſio ad ſalutem Judaeis oblata, ut Moſſi… ſibi oblatam recip…ent, & ita ſalvar…ntur. Glaſs. Significat voce diei adeſse, extremum tempus, &c. Gerhard. Quamvis hactenus ſceleſte & impie contra Deum fueris contumax nunc ſaltem reſipiſcendi eſt tempus. Calvin.laſt Application to thee: every word is watered, and bedewed with Tears: O! That thou wouldeſt, in THIS thy day, thy laſt Day, receive the things that belong unto thy peace. Albeit thou haſt hitherto rejected al my gracious offers; yet even now, at leaſt now in THIS thy day, be perſuaded to liſten to me. Thus ſome underſtand by This thy day, the ultimate and extreme occaſion, and ſeaſon, wherein Chriſt made offer of Salvation to Jeruſalem. Yet we may not exclude the former Seaſons, and offers of Grace, which Chriſt gave to Jeruſalem: For this pathetic Oration includes in it, not only an Invitation for the preſent, but alſo an Exprobation, and Indignation againſt Jeruſalem, for her former contemt, and rejection of the things that did belong unto her peace: ſo that we may not exclude any part of that time, which was afforded to Jeruſalem, by her Meſſias; although the laſt period of this time may, poſſibly, be chiefly intended. Hence it is thought, that theſe words refer to that Zechar. 9. 9. Rejoice greatly O daughter of Sion: ſhout O daughter of Jeruſalem; behold thy King cometh to thee. But this coming of Chriſt, may not, foreign. Hactenus nunc ſaltem, cum illa dies illuxit Grot.qua dictum eſt, Dicite filiae Sionis, Zachar. 9. 9. as I conceive, be confined to this laſt coming of Chriſt to Jeruſalem, but extends to the whole Oeconomie, or Diſpenſation of his Grace, before his crucifixion. But it follows.
The things which belong unto thy peace] foreign; The things which belong unto thy peace.This is evidently an Hebraiſme: For the Hebrews under the notion of Peace include al manner of Beatitude, and Proſperitie. The things that belong unto our peace, are either Complexe and Notional; or Simple and Real: The Complexe, Notional maters of our peace, are the Evangel, or words of peace, promulgated by Chriſt and his Apoſtles: The ſimple and real things of our peace, are (1.) Chriſt himſelf, the great Mediator of our peace, with al his merits. (2.) The Spirit of Chriſt, who makes Application of al our purchaſed peace. (3.) God the Father, the original fountain. (4.) Heaven, &c.
But now] Here we have (1.) an Apoſiopeſis, But now.or an abrupt breach in the courſe of the Oration; whereby a principal part thereof ſeems to be left unmentioned. This argueth the depth of Chriſts grief, and the vehemence of his Lamentation; which wanted words to give it vent. This Apoſiopeſis, or breach in Chriſts words, may be thus filled up: If thou hadſt known, even thou, at leaſt in this thy day, the things that belong to thy peace, [Oh! how chearfully, how greedily wouldeſt thou have embraced them? or, Oh! how happy wouldſt thou have been?] eBeza, Gerard.Others incline rather to refer the Apoſiopeſis to the laſt clauſe of the following words, But now they are hid from thine eyes [to thine unſpeakable damage, and eternal ruine.] The difference is not material: we may take in both.
(2.) But now] As if had ſaid: Time was, O Jeruſalem, when thou hadſt the bright, warme beams of my Goſpel-Grace ſhining on thee: But now, thy day of Grace is gone, thy Sun is ſet: thou haſt had many wooings, and importunate offers of Grace from me: But now I am come to give thee my laſt Adieu: Adieu, Jeruſalem, Adieu. Thou haſt had many ſtrivings of my Spirit vouchſafed to thee: But now my Spirit bids thee farewel: farewel Jeruſalem. Thence it follows,
They are hid from thine eyes,] Here is an They are hid from thine eyes.Hebraic Ellipſis, wherein the Conſequent is alſo expreſſed by the Antecedent: for thoſe things which are hid, are removed out of ſight: whence the later is alſo expreſſed by the former: fEllipſis eſt Hebraea, qua ex Antecedente intelligitur ſimul Conſequens. quae enim abſcouduntur, ea à conſpect… removentur. Gerhard.So that the meaning is, The Goſpel is hid, and thenc removed from thee. Or peradventure, it may allude to the Veil on Moſes's face, whereby the Glorie of God was hid from the Jews; which was a Symbolic ſhadow of their blindneſſe, as it is explicated by Paul, 2 Cor. 3. 13, 14. For until this day remianeth the ſame veil, &c. This continues in uſe among the Jews to this very day: For in their Synagogues, whiles the Law is read, they have a Veil on their faces; which is a black marque, though little conſidered by them, of the veil of Ignorance, and Hardneſſe on their hearts. Thus Chriſt threatens here, that, for the future, The things of their peace, ſhould be hid from their eyes. And it deſerves a particular remarque, that their jugement bears proportion to their ſin: They wilfully ſhut their eyes againſt the Goſpel; and Chriſt judicially ſhuts the Goſpel, and hides it from their eyes: gforeign] Ignorantia inexcuſabili quia lucemoblaram i mo ingeſtam faſtidioſe reſpuis. Grot.They reject the things that belong to their peace; and the things that belong to their peace reject them: Their hearts are ſealed up by unbelief againſt the Goſpel; and the Goſpel becomes as a ſealed Book to them: They bid Adieu to Chriſt; and he bids Adieu to them: They prefer Ceſar before Chriſt; and Chriſt deſervedly leaves them, to be ruined by Ceſars hands, whom they prefer before himſelf.