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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 13:31–35.
Here is, I. A suggestion to Christ of his danger from Herod, now that he was in Galilee, within Herod's jurisdiction (Luk 13:31): Certain of the Pharisees (for there were those of that sect dispersed all the nation over) came to Christ, pretending friendship and a concern for his safety, and said, Get thee out of this country, and depart hence, for otherwise Herod will kill thee, as he did John. Some think that these Pharisees had no ground at all for this, that Herod had not given out any words to this purport, but that they framed this lie, to drive him out of Galilee, where he had a great and growing interest, and to drive him into Judea, where they knew there were those that really sought his life. But, Christ's answer being directed to Herod himself, it should seem that the Pharisees had ground for what they said, and that Herod was enraged against Christ, and designed him a mischief, for the honourable testimony he had borne to John Baptist, and to the doctrine of repentance which John preached. Herod was willing to get rid of Christ out of his dominions; and, when he durst not put him to death, he hoped to frighten him away by sending him this threatening message.
II.His defiance of Herod's rage and the Pharisees' too; he fears neither the one nor the other:
Go you, and tell that fox so, Luk 13:32. In calling him a fox, he gives him his true character; for he was subtle as a fox, noted for his craft, and treachery, and baseness, and preying (as they say of a fox) furthest from his own den. And, though it is a black and ugly character, yet it did not ill become Christ to give it to him, nor was it in him a violation of that law, Thou shalt not speak evil of the ruler of thy people. For Christ was a prophet, and prophets always had a liberty of speech in reproving princes and great men. Nay, Christ was more than a prophet, he was a king, he was King of kings, and the greatest of men were accountable to him, and therefore it became him to call this proud king by his own name; but it is not to be drawn into an example by us. "Go, and tell that fox, yea, and this fox too" (for so it is in the original, tē alōpeki tautē); "that Pharisee, whoever he is, that whispers this in my ear, let him know that I do not fear him, nor regard his menaces. For," 1. "I know that I must die, and must die shortly; I expect it, and count upon it, the third day," that is, "very shortly; my hour is at hand." Note, It will help us very much above the fear of death, and of them that have the power of death, to make death familiar to us, to expect it, think of it, and converse with it, and see it at the door. "If Herod should kill me, he will not surprise me." 2. "I know that death will be not only no prejudice to me, but that it will be my preferment; and therefore tell him I do not fear him; when I die, I shall be perfected. I shall then have finished the hardest part of my undertaking; I shall have completed my business;" teleioumai - I shall be consecrated. When Christ dies, he is said to have sanctified himself; he consecrated himself to his priestly office with his own blood. 3. "I know that neither he nor any one else can kill me till I have done my work. Go, and tell him that I value not his impotent rage. I will cast out devils, and do cures, today and tomorrow," that is, "now and for some little space of time yet to come, in spite of him and all his threats. I must walk, I must go on in my intended journey, and it is not in his power to hinder me. I must go about, as I do, preaching and healing, today, and tomorrow, and the day following." Note, It is good for us to look upon the time we have before us as but a little, two or three days perhaps may be the utmost, that we may thereby be quickened to do the work of the day in its day. And it is a comfort to us, in reference to the power and malice of our enemies, that they can have no power to take us off as long as God has any work for us to do. The witnesses were not slain till they had finished their testimony. 4. "I know that Herod can do me no harm, not only because my time is not yet come, but because the place appointed for my death is Jerusalem, which is not within his jurisdiction: It cannot be that a prophet perish out of Jerusalem," that is, "any where but at Jerusalem." If a true prophet was put to death, he was prosecuted as a false prophet. Now none undertook to try prophets, and to judge concerning them, but the great sanhedrim, which always sat at Jerusalem; it was a cause which the inferior courts did not take cognizance of, and therefore, if a prophet be put to death, it must be at Jerusalem.
III.His lamentation for Jerusalem, and his denunciation of wrath against that city, Luk 13:34, Luk 13:35.
This we had Mat 23:37-39. Perhaps this was not said now in Galilee, but the evangelist, not designing to bring it in in its proper place, inserts it here, upon occasion of Christ's mentioning his being put to death at Jerusalem.
Note, 1. The wickedness of persons and places that more eminently than others profess religion and relation to God is in a particular manner provoking and grieving to the Lord Jesus. How pathetically does he speak of the sin and ruin of that holy city! O Jerusalem! Jerusalem! 2. Those that enjoy great plenty of the means of grace, if they are not profited by them, are often prejudiced against them. They that would not hearken to the prophets, nor welcome those whom God had sent to them, killed them, and stoned them. If men's corruptions are not conquered, they are provoked. 3. Jesus Christ has shown himself willing, freely willing, to receive and entertain poor souls that come to him, and put themselves under his protection: How often would I have gathered thy children together, as a hen gathereth her brood under her wings, with such care and tenderness! 4. The reason why sinners are not protected and provided for by the Lord Jesus, as the chickens are by the hen, is because they will not: I would, I often would, and ye would not. Christ's willingness aggravates sinners' unwillingness, and leaves their blood upon their own heads. 5. The house that Christ leaves is left desolate. The temple, though richly adorned, though greatly frequented, is yet desolate if Christ has deserted it. He leaves it to them; they had made an idol of it, and let them take it to themselves, and make their best of it, Christ will trouble it no more. 6. Christ justly withdraws from those that drive him from them. They would not be gathered by him, and therefore, saith he, "You shall not see me, you shall not hear me, any more," as Moses said to Pharaoh, when he forbade him his presence, Exo 10:28, Exo 10:29. 7. The judgment of the great day will effectually convince unbelievers that would not now be convinced: "Then you will say, Blessed is he that cometh," that is, "you will be glad to be among those that say so, and will not see me to be the Messiah till then when it is too late."
Historical interpretation
Eleven Centuries of Reception
12 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
And, without using a parable, the Lord said to Jerusalem, `O Jerusalem, Jerusalem, thou that killest the prophets, and stonest those that are sent unto thee; how often would I have gathered thy children together, as a hen gathereth her chickens trader her wings, and ye would not! Behold, your house shall be left unto you desolate."
"Jerusalem, Jerusalem, how often would I have gathered thy children, as a hen her chickens!" And Jerusalem is, when interpreted, "a vision of peace." He therefore shows prophetically, that those who peacefully contemplate sacred things are in manifold ways trained to their calling. What then? He "would," and could not. How often, and where? Twice; by the prophets, and by the advent. The expression, then, "How often," shows wisdom to be manifold; every mode of quantity and quality, it by all means saves some, both in time and in eternity.
(in Esaiam c. 16. §. 301.) He compared also the sons of Jerusalem to birds in the net, as if He said, Birds who are used to fly in the air are caught by the treacherous devices of the catchers, but thou shalt be as a chicken in want of another's protection; when thy mother then has fled away, thou art taken from thy nest as too weak to defend thyself, too feeble to fly; as it follows, Behold, your house is left unto you desolate.
And yet He loved even those who hated Him, and wept over the unbelieving, and blessed those who slandered Him, and prayed for those who were in enmity against Him.
(Hom. 75. in Matt.) For the twice repeated word betokens compassion or very great love. For the Lord speaks, if we may say it, as a lover would to his mistress who despised him, and was therefore about to be punished.
(Enchir. 97.) As many as I gathered together, it was done by my all prevailing will, yet thy unwillingness, for thou wert ever ungrateful.
Now that they were unmindful of the Divine blessings He proves as follows, How often would I have gathered thy children together as a hen doth gather her brood under her wings, and ye would not. He led them by the hand of Moses full of all wisdom. He warns them by His prophets, He wished to have them under His wings, (i. e. under the shelter of His power,) but they deprived themselves of these choice blessings, through their ingratitude.
He shows that Jerusalem is guilty of the blood of many saints, declaring that it is not possible for a prophet to perish away from it. From this it follows that its people were about to fall from being members of God's spiritual family, that they were about to be rejected from the hope of the saints and entirely deprived of the inheritance of those blessings which are in store for those who have been saved by faith. He showed them that they were forgetful of God's gifts, and stubborn, and slothful to everything that might have profited them, saying, "O Jerusalem, Jerusalem, killing the prophets and stoning those who are sent to you! How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not! Behold, your house is forsaken." He taught them through the most wise Moses, and ordained for them the law to direct them in their conduct, and to be their ruler and guide in a life worthy of admiration. Though this law was but as yet in shadows, it nevertheless possessed the type of the true worship. He admonished them by the holy prophets. He would have had them under his wings, that is, under the protection of his power, but they lost the valuable blessings by being disposed to evil, ungrateful and scornful.
Because of his wiles and stratagems He calls Herod a fox, which is an animal full of craft, concealing itself in a ditch because of snares, having a noisome smell, never walking in straight paths, all which things belong to heretics, of whom Herod is a type, who endeavours to destroy Christ (that is, the humility of the Christian faith) in the hearts of believers.
In calling upon Jerusalem, He addresses not the stones and buildings of the city, but the dwellers therein, and He weeps over it with the affection of a father.
Now He who aptly had called Herod a fox, who was plotting His death, compares Himself to a bird, for foxes are ever lying in wait for birds.
The city itself which He had called the nest, He now calls the house of the Jews; for when our Lord was slain, the Romans came, and plundering it as a deserted nest, took away both their place, nation, and kingdom.
Ye shall not see, that is, unless ye have worked repentance, and confessed Me to be the Son of the Father Almighty, ye shall not see My face at the second coming.
Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I wanted to gather your children together as a hen gathers her chicks under her wings, and you were not willing. Jerusalem does not refer to the stones and buildings of the city, but to its inhabitants, whom he laments with a father's affection, as we also read in another place that upon seeing her, he wept. But in saying, "How often I wanted to gather your children," he testifies that all the prophets were sent by him. The similarity of the bird gathering its nest under its wings is also read in the song of Deuteronomy: "As an eagle protects its nest and desires over its chicks, spreading its wings, it took them and bore them on its feathers" (Deut. XXVIII). And fittingly, the one who had called Herod a fox pondering his own death, compares himself to a bird. For the deceitful fox never ceases to lay snares for birds.
As if He says, What think ye of My death? Behold, a little while, and it will come to pass. But by the words, To day and to morrow, are signified many days; as we also are wont to say in common conversation, "To day and to morrow such a thing takes place," not that it happens in that interval of time. And to explain more clearly the words of the Gospel, you must not understand them to be, I must walk to day and to morrow, but place a stop after to day and to morrow, then add, and walk on the day following, as frequently in reckoning we are accustomed to say, "The Lord's day and the day after, and on the third I will go out," as if by reckoning two, to denote the third. So also our Lord speaks as if calculating, I must do so to day, and so to morrow, and then afterward on the third day I must go to Jerusalem.
But because they said unto Him, Depart from hence, for Herod seeks to kill thee, speaking in Galilee where Herod reigned, He shows that not in Galilee, but in Jerusalem it had been fore-ordained that He should suffer. Hence it follows, For it can not be that a prophet perish out of Jerusalem. When thou hearest, It can not be (or it is not fitting) that a prophet should perish out of Jerusalem, think not that any violent constraint was imposed upon the Jews, but He says this seasonably with reference to their eager desire after blood; just as if any one seeing a most savage robber, should say, the road on which this robber lurks can not be without bloodshed to travellers. So also no where else but in the abode of robbers must the Lord of the prophets perish. For accustomed to the blood of His prophets, they will also kill the Lord; as it follows, O Jerusalem, Jerusalem, which killest the prophets.
Or your house, (that is, temple,) as if He says, As long as there was virtue in you, it was my temple, but after that you made it a den of thieves, it was no more my house but yours. Or by house He meant the whole Jewish nation, according to the Psalm, O house of Jacob, bless ye the Lord, (Psalm 135:20.) by which he shows that it was He Himself who governed them, and took them out of the hand of their enemies. It follows, And verily I say unto you, &c.
For then also will they unwillingly confess Him to be their Lord and Saviour, when there shall be no departure hence. But in saying, Ye shall not see me until he shall come, &c. does not signify that present hour, but the time of His cross; as if He says, When ye have crucified Me, ye shall no more see Me until I come again.
(Severus.) But the repetition of the name also shows the rebuke to be severe. For she who knew God, how does she persecute God's ministers?
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Summary
Luke 13:34 captures Jesus' profound lament over Jerusalem, expressing His deep sorrow and protective longing for the city that historically rejected God's messengers. He portrays Himself as a mother hen yearning to gather her vulnerable chicks under her wings, but tragically, Jerusalem consistently refused His loving invitation, sealing its own fate through persistent rebellion against divine overtures and ultimately, against the Son of God Himself.
Context
Literary Context
This poignant lament is uttered by Jesus as He journeys towards Jerusalem, fully aware of the suffering awaiting Him there. It immediately follows a warning from some Pharisees about Herod Antipas's desire to kill Him (Luke 13:31). Jesus defiantly responds that He must continue His work, declaring, "Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem" (Luke 13:33). This statement sets the stage for the lament, highlighting Jerusalem's dark reputation as the slayer of prophets, including the one now speaking. The lament thus serves as a climactic expression of Jesus' grief over the city's spiritual blindness and its impending judgment, directly preceding His teaching on humility and the parable of the great supper in Luke 14. It also has a strong parallel in Matthew 23:37-39.
Historical & Cultural Context
Jerusalem, as the capital of Judea, was the spiritual and political heart of the Jewish nation, home to the Temple and the center of Jewish religious life. Throughout its history, it had a complex relationship with God's prophets. Many Old Testament prophets, from Elijah to Jeremiah, faced persecution, rejection, and even death at the hands of Israel's leaders and people for delivering God's challenging messages. The act of "stoning" was a prescribed form of capital punishment in ancient Israel for offenses like blasphemy or idolatry, but it was also used by an angry populace against those perceived as threats or false prophets, or simply those whose message was unwelcome. Jesus' lament taps into this long, tragic history, portraying Jerusalem as a city that consistently resisted divine grace and violently silenced those God sent to guide it to repentance and salvation.
Key Themes
This verse powerfully encapsulates several overarching themes. Firstly, it highlights Divine Lament and Compassion, revealing Jesus' profound sorrow and heartbreak over the spiritual state of His people, a sorrow that transcends mere human grief. Secondly, it underscores the Persistent Rejection of God's Messengers, a recurring motif throughout Israel's history, where God's loving overtures through prophets were met with hostility and violence, culminating in the rejection of Jesus Himself. This theme is echoed in the parable of the wicked tenants (e.g., Luke 20:9-19). Thirdly, the imagery of the hen gathering her brood beautifully illustrates God's Protective Love and Earnest Desire to gather, nurture, and provide refuge for His people, a theme found throughout the Old Testament (e.g., Psalm 91:4). Finally, the concluding phrase "and ye would not!" emphasizes the tragic reality of Human Free Will and Resistance to divine grace, demonstrating that despite God's fervent desire and persistent invitations, humanity retains the capacity to reject His loving offer of salvation, a truth also seen in John 5:40.
Exposition and Analysis
Key Word Analysis
This word, repeated for emphasis, refers to the capital of Palestine, the spiritual and political center of the Jewish people. Its repetition in Jesus' lament underscores the intensity of His address to the city, not merely as a geographical location, but as the embodiment of the nation and its history of rejecting God's messengers. It signifies the collective identity and spiritual responsibility of the people.
Derived from "epi" (upon) and "synago" (to collect), this verb means "to collect upon the same place" or "to gather together." In the context of the hen and her brood, it evokes the protective action of bringing vulnerable beings into a place of safety and unity. Jesus uses this word to express His deep desire to bring the children of Jerusalem into His protective care, implying spiritual safety, unity, and fellowship under His divine authority.
This verb signifies a strong determination, a choice, or a preference stemming from subjective impulse or desire. When Jesus says "how often would I have gathered," it expresses His genuine, repeated, and intense desire to protect and bless Jerusalem. The contrasting "ye would not" (using the same root combined with the negative particle ou) starkly highlights the active, deliberate refusal of the people to accept His loving overtures, emphasizing their culpable unwillingness despite His fervent longing.
Verse Breakdown
"O Jerusalem, Jerusalem"
The repetition of the city's name is a classic rhetorical device, conveying intense emotion—deep sorrow, profound lament, and a desperate plea. It personifies the city, addressing it directly as a responsible entity, and underscores the gravity of its spiritual condition.
"which killest the prophets, and stonest them that are sent unto thee"
This clause indicts Jerusalem for its historical pattern of rejecting and persecuting God's messengers. "Killest the prophets" refers to the long line of Old Testament prophets who suffered at the hands of the nation, while "stonest them that are sent unto thee" specifically points to the violent methods of their persecution, highlighting the city's deep-seated hostility towards divine truth.
"how often would I have gathered thy children together, as a hen [doth gather] her brood under [her] wings"
This is the heart of Jesus' compassionate desire. "How often" conveys His persistent, repeated attempts to draw them to Himself. The simile of the hen gathering her chicks under her wings is a tender, powerful image of maternal protection, warmth, and security. It illustrates Jesus' divine longing to provide refuge, care, and salvation for His people, shielding them from harm.
"and ye would not!"
This tragic conclusion reveals the ultimate reason for Jerusalem's impending judgment: its own stubborn and deliberate refusal. Despite Jesus' persistent, loving, and protective overtures, the people exercised their free will to reject His invitation, highlighting the profound and tragic consequences of human obstinacy in the face of divine grace.
Literary Devices
Luke 13:34 is rich with literary devices that amplify its emotional and theological impact. The most striking is Repetition, with "Jerusalem, Jerusalem" emphasizing Jesus' intense sorrow and direct address to the city, creating a sense of urgency and personal anguish. This repetition also serves as an apostrophe, directly addressing an absent or personified entity. A powerful Simile is employed with "as a hen [doth gather] her brood under [her] wings," which evokes a tender, maternal image of protection, warmth, and security, contrasting sharply with Jerusalem's violent history. This simile highlights Jesus' compassionate desire to shelter His people. The verse also employs Personification, as Jerusalem is depicted as an active agent that "killest the prophets, and stonest them that are sent unto thee," giving the city a culpable moral agency. Finally, the entire verse functions as a Lament, a passionate expression of grief and sorrow, specifically a divine lament over the spiritual blindness and impending judgment of a beloved but rebellious people.
Theological and Thematic Connections
This poignant lament from Jesus underscores the profound tension between God's persistent, compassionate love and humanity's stubborn resistance. It reveals a God who deeply grieves over the choices of His people, not out of weakness, but out of an infinite love that desires their flourishing and protection. The image of the hen gathering her brood is a powerful theological metaphor for God's covenantal faithfulness and His constant desire to provide refuge and intimacy, echoing Old Testament themes of divine shelter. However, it also highlights the tragic reality that divine grace, though freely offered, can be willfully rejected, leading to inevitable consequences. This verse serves as a stark reminder of human accountability and the seriousness of spurning God's loving invitations.
Reflection and Application
Luke 13:34 offers a profound mirror for self-reflection, urging us to consider our own response to God's persistent love and invitations. Jesus' lament reveals a divine heart that is not aloof or indifferent, but deeply invested in the well-being of His people, even to the point of sorrow over their rejection. This should stir within us a renewed appreciation for God's enduring patience and grace, reminding us that His desire to gather and protect us remains unwavering, even when we are prone to wander or resist. The verse also serves as a sobering warning: while God's love is infinite, human free will is real, and persistent rejection of His overtures has serious, even tragic, consequences. We are called to examine our own lives: are there areas where we, like Jerusalem, are stubbornly resisting God's loving hand, His guidance, or His call to deeper surrender? This lament is an invitation to humility, repentance, and a willing embrace of the divine protection and fellowship so freely offered.
Questions for Reflection
FAQ
Why does Jesus lament over Jerusalem specifically?
Jesus laments over Jerusalem because it was the spiritual and political heart of the Jewish nation, the city where God's presence was uniquely manifest in the Temple, and yet it had a long, tragic history of rejecting and persecuting the prophets God sent to them. As Jesus Himself notes in Luke 13:33, it was the place where prophets perished. His lament expresses profound sorrow not only for the city's past rebellion but also for its impending judgment and destruction, which would result from its ultimate rejection of Him, the Messiah. It's a cry of divine heartbreak over a people He deeply loved and longed to save.
What is the significance of the "hen gathering her brood under her wings" imagery?
The imagery of a hen gathering her brood under her wings is a tender and powerful simile that vividly illustrates God's protective, nurturing, and compassionate love. A hen instinctively shields her vulnerable chicks from danger, cold, and predators, offering them warmth, safety, and refuge. This metaphor, rooted in Old Testament imagery (e.g., Psalm 17:8 and Psalm 91:4), conveys Jesus' fervent desire to provide spiritual security, comfort, and salvation to the people of Jerusalem. It highlights His persistent longing to draw them into His divine care, offering them a sanctuary from the spiritual dangers they faced due to their rejection of God's ways.
Christ-Centered Fulfillment
Jesus' lament over Jerusalem in Luke 13:34 finds its profound Christ-centered fulfillment in His ultimate mission and sacrifice. He is the divine messenger, the very Son of God, who came to gather His people, yet was tragically rejected and "killed" by the very city He longed to protect. This lament foreshadows His crucifixion in Jerusalem, where He, the ultimate Prophet, was stoned and put to death, fulfilling the pattern of rejection He decries. However, His death was not the end; it was the means by which a new "gathering" would occur. Through His atoning sacrifice on the cross, Jesus became the true "hen" who gathers not just the children of Jerusalem, but all who believe, under the protective "wings" of His grace and redemption (John 12:32). His resurrection and the outpouring of the Holy Spirit on Pentecost (Acts 2) initiated the gathering of the new Israel—the Church—a spiritual family united under His headship, offering the very protection and belonging that Jerusalem had refused. Thus, Jesus' lament, while expressing sorrow over a specific historical rejection, ultimately points to His victorious work of establishing a new covenant where all who "would" come to Him are gathered into eternal safety and communion with God.