What does it mean, that all men suffer? and what is signified by the great calamities which some men endure? The Jews of our Lord's time were drawing inferences which were common and natural enough; but they were not the safest nor the wisest that might have been drawn. In the light of the Master's teaching, we conclude -

I. THAT SUFFERING IS ALWAYS SIGNIFICANT OF SIN. Whenever we see any kind of suffering, whether it be ordinary sickness and pain, or whether it be of such an extraordinary character as that referred to here (vers. 1-4), we safely conclude that there has been sin. And this for two reasons.

1. That all sin tends toward suffering; it has the seeds of weakness, of decline, of dissolution, in it. Give time enough, and sin is certain, "when it is finished, to bring forth death." It carries an appropriate penalty in its own nature, and, except there be some merciful and mighty interposition to prevent it, the consequences will be felt in due time.

2. That it is certain there would have been no suffering had there been no sin. A good and holy man may be experiencing the results of other men's iniquity, and his troubles not be directly traceable to any wrong or even any imprudence in himself. Yet were he not a sinful man, to whom some penalty for some guilt is due, he would not have been allowed to be the victim of the wrong-doing of others. We bear the burden of one another's penalty; and there is no injustice in this, because, though we all suffer on account of other men's actions, we suffer no more than is due to our own delinquency. The fact that a man is suffering some evil thing is therefore a proof that, whether or not he brought this particular trial on himself, he has offended, he has broken Divine law, he has come under righteous condemnation.

II. THAT GREAT CALAMITY IS SUGGESTIVE OF GREAT GUILT. There are two considerations which suggest this conclusion.

1. One is a logical inference. We argue that if sinners suffer on account of their guilt, the greater sinners will be the greater sufferers.

2. The other is the result of observation. We do often see that men who have been guilty of flagitious crimes are compelled to endure signal sorrows; the tempest of human indignation bursts upon them, or the fires of a terrible remorse consume them, or the retribution of a righteous Providence overtakes and overwhelms them.

III. THAT WE ARE BOUND TO TAKE CARE LEST WE DO OUR NEIGHBOUR WRONG in this conclusion of ours.

1. For the heinousness of individual guilt and the measurable magnitude of present punishment do not always correspond with one another. We do not always know how much men are suffering; they may be experiencing inward miseries we know not of; and it is most likely that they are undergoing inward and spiritual deterioration which we cannot estimate - a consequence of sin which is immeasurably more pitiful than any loss of property or of health.

2. And the calamities that have overtaken a man may be due to the fault of others, and they may be disciplinary rather than punitive in their bearing upon him. They may rather indicate that God is cleansing his heart and preparing his spirit for higher work, than that God is visiting him with penalty for past iniquity. We must therefore be slow to act on the principle on which the Jews based the conclusion of the text. There is one thing which it is always right to do. We may be sure -

IV. THAT THE WISE THING IS TO MAKE HONEST INQUIRY ABOUT OURSELVES. What about our own sin? It is certain that we have sinned. Biblical statements, our own consciences, the testimony of our neighbours, - all affirm this. We have sinned against the Lord, and deserve his condemnation and retribution. Is it certain that we have repented? Have we turned away from the attitude and the actions of selfishness, of ungodliness, of insubmissiveness, of disobedience? And are we resting and rejoicing in the mercy of God which is in Jesus Christ our Lord? If not, we shall perish; for impenitence means death. - C.

I. WORDS LIKE THESE, SPOKEN AT SUCH A MOMENT, LET US SEE, AS FAR AS WORDS CAN DO, INTO THE INNERMOST OF JESUS' HEART. They are a wonderful expression of His deep-seated desire to save from ruin the worst of men, to save the unwilling, to save to the very last.

1. If ever excess of guilt could have alienated the Saviour and steeled Him against mercy, it must have been Jerusalem's. Her privileges had been surpassing.

2. But if sinners' sins cannot destroy Christ's willingness to save them, neither can their unwillingness to be saved. You thrust the outstretched arms away: they are stretched cut still. You say, "I will not": He still says, "I will." He would that you would; prays you to turn; waits for your turning; grieves that you will not; but watches to welcome with joy the first poor timid tokens of your heart's relenting. Thus He maintains His Divine supremacy of love; offering to the spiritual universe the stupendous contrast of a willing God and an unwilling sinner.

3. Refusal, then, does not overbear this extraordinary desire of God to save us. Neither can delay out-weary it. On the contrary, time only tests to the utmost the sincerity of the Divine mercy. The perseverance of the Saviour is the measure of His love.

II. In the next place, THIS LANGUAGE OF THE DEPARTING SAVIOUR TELLS US HOW HE BLESSES THOSE WHO WILL BE GATHERED. Strong love like His is gentle as it is strong. Only let the mighty Lover, who made you, gather you to Himself, and you will see how He will cradle you like a mother. I read it in these words, that, when He gathers men, He gathers them to His heart. They are a cry of love. Love seeks to have the loved one near, and is ever reaching forth and calling out to draw unto itself for the joy of having what it loves. Let me say it reverently: it is the deep desire of God in our Lord Jesus Christ to bring the most impure and evil of us all into as close a relation to Himself as can be. Let us remember, the place of nearness is the place of safety. To be under the shadow of wings meant in Hebrew ears to be where mercy reigned through blood-shedding, and a gracious covenanted God guarded His faithful people. It means the same thing here. For shelter from the doom, which, for their national sins, had already sent its forewarning signs over the political horizon, Jesus called His fellow-citizens to Himself. For shelter against impending judgment overhanging every sinful soul, He calls us to repentance and to faith. It is not safety alone that by this image the Lord offers us in His tenderness. Have you not seen how, when it is night and the sky over all has spread out wings of darkness to gather all things to rest; and in the soft still gloom the airs are hushed and the birds are dumb and the beasts make no stir, but all things sleep, down to the very flowers which shut their little cups and hang their leaves in dewy rest; have you not seen how then the brood is gathered by the hen to sleep upon her breast, and be curtained over with her wings? Who does not know how they pillow there upon the down, cherished by her body's warmth, till morning light? It is not I, it is the Lord, who says that it is so with His saved people. The soul that comes to Him finds in Him rest as well as shelter. Rest for the laden conscience in His blood; rest for the weary will in His powerful spirit; rest for the sad heart in being loved by His love and cherished in an infinite Divine comfort.

III. So far I have spoken of what He would have done had the Jerusalemites gathered at His call; WHAT HE WILL DO IF WE GATHER TO HIM. Fain would I linger here; but my text forces me to a contrast from which my soul shrinks. Its words give deeper insight still into the Redeemer's heart. Underneath the joy of salvation it touches a fount of tears. It is, in truth, his last wail of sorrow over men who would not be saved. Remember, these are funeral words. Israel's day is done; Israel's hope is dead; Israel's doom is sealed. All the toil is ended; and no huff. Farewell to merecy, for her God deserts her temple. Farewell! It is just? I know it is, most just. They have deserved it? Yes, with a thousandfold deserving. So have we all, and not one of us can blame the righteousness which condemns. But, men and brethren, love weeps when justice smites. The Lamb sorrows in His wrath. And it only makes justice the more awful when you see that it has so much of pity in it and so little of poor personal triumph or ungenerous readiness, that the Judge yearns and wails over the soul He dooms.

(J. O. Dykes, D. D.)

The maternal love and courage of birds have been celebrated in the literature of all nations. Even the Mussulman admires it; witness the Moslem story of the white dove. One came before Mohammed with two fledglings tied up in a cloth, which he had taken from the wood. The mother dove had bravely followed. Mohammed commanded that the cloth should be opened; on which the dove flew down, and covered her trembling offspring with her wings. Then the prophet directed that the mother and her young should be restored unhurt to the nest in the wood, and took the opportunity to teach a good lesson —

"From Allah's self cometh this wondrous love;

Yea, and I swear by Him who sent me here,

He is more tender than a nursing dove,

More pitiful to men than she to these."

To appreciate the feeling of Jesus Christ for Jerusalem, we must remember how complete was His knowledge of its sin. Let it not be thought strange that the will of the people of Jerusalem should be allowed to resist and defeat the mercy of the Son of God. The whole history of the nation was one of often-repeated resistance to the will of Jehovah, and rejection of His grace. The Lord desired to save, but never would force salvation on any nation or any creature. Indeed, a forced salvation would be futile, and mercy received against one's will could do no good. The illustration used by our Lord implied that danger was at hand. Observe a hen in the open field, happy with her chickens running about her, picking and chirping in the sunshine. Suddenly a hawk appears in the air, or some mischievous animal comes slyly over the ground. On the instant the hen calls her brood to her, covers them with her wings, and is ready for their defence. Timid enough at other times, she is brave for her chickens, and will die rather than let one of them be lost. So the Lord Jesus, perceiving the danger which hovered over Jerusalem long before the Jews were aware of it, was willing to cover and save them. So also is it in every age and every nation. He who is the Saviour of the world sees the approaching perdition of ungodly men, and is willing to deliver them. Those who come to Him He will in no wise cast out. What a simple way of salvation! And how sure and perfect the defence! When lambs are startled, they run to the ewes; the kids to the she-goats. Among the fiercest animals, the young run to their mothers for protection, and these will guard their offspring at whatever peril to themselves. But no quadruped, wild or tame, can cover her young so completely as a bird can do with her folding wings. Therefore is this last the apt illustration of the -sufficiency of Christ to save. Those who trust in Him are completely covered by His righteousness and strength. On this wise has Divine salvation always been revealed. The Psalms frequently refer to the favour and protection of Jehovah as the shadow of outstretched wings (Psalm 17:8; Psalm 36:7; Psalm 57:1; Psalm 61:4; Psalm 63:7; Psalm 91:4). Our Redeemer's lament over Jerusalem shows what His heart is toward all mankind. It is a grief to Him to have His offer of salvation slighted, a joy to have it embraced. Bow unhappy the mother-bird while any of her brood continue astray and heedless of her call! What manner of persons Christians ought to be! What joy of faith, what restfulness of love should be under the covert of His wings! What nearness, too, to one another, and what obligation to brotherly kindness! The brood are packed very closely under the hen.

(D. Fraser, D. D.)

I. Now, first, observe THE MANIFESTATION OF GOD TO ISRAEL WHICH THIS VERSE BRINGS OUT BEFORE OUR VIEW.

1. We observe God's sovereignty manifested in the choice of Israel. "O Jerusalem, Jerusalem." Why, we ask, should Jerusalem be singled out from all other nations of the earth? Why should the people of Israel receive God's special teaching, and be made examples of His peculiar mercies? The Bible tells us that God dealt with Israel as He did not deal with any other nation on the face of the earth — that He gave them special instruction, that He communicated unto them special advantages, that their advantages were many every way, that is, in every point of view, but chiefly, because not to the Assyrians, not to the Egyptians, not to any other remarkable nation of antiquity, but to the Jews were committed the oracles of God. We can only account for this by God's sovereignty.

2. We notice also the manifestation of God's grace in the messages which He sent to this highly favoured people — "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee." God's prophets, God's messengers, those who were specially inspired or taught by His Holy Spirit, who alone can give understanding of the counsels of God, were sent to Israel. Why? Can we trace anything in their history which made them in a special manner deserving of such a favour as this? Nothing of the kind. Their whole history is a history of God's lovingkindness and man's ingratitude.

3. Observe, again, the mercy of God's character manifested in His dealings towards them. It was not one prophet, but many, that God sent; not one messenger, but various messengers — and one after another the messengers and prophets were ill-treated.

4. I notice, further, God's love — the love of God's character in His dealings with them. For what was His revealed purpose towards the children of Israel when He sent to them the prophets, and gave them instruction as to His will? It was to gather their children together as a hen gathereth her chickens under her wings! — to gather them together, to be unto them protection and safety.

5. Further, God's unchangeableness was manifested in His dealings with Israel. Observe the language of the Saviour, "How often would I have gathered thy children!" It was not one or two manifestations of God's grace which Israel had received, but many. Every repetition of His mercy is a proof of His unchangeableness.

6. And yet there is a solemn view of this subject, for the verse immediately following the text speaks of God's justice in His dealing with Israel. "Behold your house is left unto you desolate."

7. And then observe, further, God's faithfulness in the final issue of His dealings with Israel. "For I say unto you, ye shall not see Me henceforth, till ye shall say, "Blessed is He that cometh in the name of the Lord." There are representatives of Israel after the flesh who shall occupy that favoured position. They shall receive the Saviour whom their forefathers rejected. And thus is it that God has, as it were, concentrated the rays of light which manifest His own character, in order that they may fall upon this single point — His willingness to save the sinful, the unworthy, the lost, and the undone.

II. But now, to pass from this, what is the special instruction which we ourselves, to whom the oracles of God are come, may derive from what we have read and examined, concerning our Lord's willingness with reference to guilty Israel? We may learn, Christian brethren, WHAT WE HAVE TO DO WITH THE PURPOSES, WITH THE MESSAGES, AND WITH THE SALVATION OF GOD.

1. Learn what we have to do with the purposes of God. Observe, it was God's sovereign purpose, with which His creatures could not interfere, to choose Jerusalem — to choose, that is, the nation of Israel, as a nation honoured and privileged above all other nations. We may be sure of His willingness to save, because even His sovereignty is revealed so as to set forth in prominence this willingness.

2. What have we to do, then, with the messages of God? "How shall we escape, if we neglect so great salvation?"

3. What, then, have we to do with God's salvation, but to regard it as set forth to us in connection with our Lord and Saviour Jesus Christ? Observe, He speaks in the text as One who is able to save. He claims the attributes of Deity when He says, "How often would I have gathered thy children together!" The Man Christ Jesus, in the midst of His humiliation, speaks with the authority of God. But not only is He able to save, but willing.

(W. Cadman, M. A.)

It is most necessary that the "instinct of migration" shall not be resisted, for such resistance means the loss of power to emigrate. In a recent article in a scientific paper upon the "Everglades of Florida," we read that so enfeebled have the birds that there resort become through failure to use their wings in flight that now they find it almost impossible to rise when pressed hard by their enemies. Even so is it with human souls. The "will not" becomes the "cannot." There is a process of deterioration that ends at last in death. Slaves of choice become slaves of habit.

(W. W. Wells.)

An angler, in Hampton Court Parle, disturbed a moorhen who had just hatched, and watched her anxiety and manoeuvres to draw away her young. She would go a short distance, utter a cry, return, and seemed to lead the way for her brood to follow. Having driven her away, that he might have a better opportunity of watching her young ones, she never ceased calling them: and they made towards her, skulking amongst the rushes till they came to the other side of the pond. They had only just left the shell, and had, probably, never heard the cry of their mother before.

When Socrates was sentenced by the Athenian judges, the executioner wept as he handed him the fatal hemlock to drink. Christ knew the judges and rulers of Jerusalem would condemn Him to death, yet tie weeps over them. In the former case, the executioner weeps over the executed, here the case is reversed. Truly, Socrates displayed the character of a philosopher, but Jesus Christ that of a God.