David Pareus (1548–1622) on Matthew 23:37

37. Jerusalem, Jerusalem, who kills] Turning from the Scribes to the city, He proclaims a horrible destruction of desolation upon it as well, through a poignant lamentation—much like how, not long before during His final entry, He deplored its blindness and destruction. The repetition of the name indicates through pathos (πάθει) both love and compassion, as well as righteous indignation: that the holy city, which God had chosen as the seat of His worship and had made, as it were, a queen over all the cities of the whole world, had degenerated into a most shameful harlot, as formerly in the times of Isaiah, but had also become a most foul den and receptacle of robbers. The Lord brings forward three causes for His lamentation.

First Cause

Cruelty toward the Prophets (“You who kill the prophets and stone those who are sent to you”). Earlier He reproached the Scribes with the murder of the prophets and the stoning of Zechariah; now He reproaches the city itself as well—that is, its inhabitants and the whole body of citizens—because everyone was imitating the wickedness of the scribes. The Scribes were therefore the authors of corruption and destruction. He uses the present tense to signify an inveterate habit of raging against the pious, encompassing both past and future examples of cruelty at once.

Second Cause

Obstinate rejection of grace (“How often I wanted to gather you”). This second cause of lamentation deplores their desperate stubbornness in rejecting and attacking God’s grace. He demonstrates His deep affection and unwearied zeal in caring for her salvation through the metaphor of a hen: which indeed shares this common trait by nature with other birds, that it feeds and nourishes its chicks; but it has as its own special trait that, when they wander, it calls them together with a motherly voice, hides them under its wings, and protects them lest they become prey to a vulture.

Regarding “How often I wanted”: It is read three or four times that He traveled from Galilee to Jerusalem in order to imbue her with the doctrine of the Gospel and convert her to the faith. But He does not look merely to those few occasions. Rather, taking up the person of God from higher above, He says that all the Prophets sent by Him since Moses came to Jerusalem to feed her and gather her into the faith and protection of divine grace.

Regarding “And you were unwilling”: Man can therefore be unwilling to be converted when God calls him to conversion. Nothing is truer than this, but also nothing is more shameful. But it is asked: Can a man be willing to be converted if God does not convert him? Scripture denies this, because he is dead in sin. Therefore, nothing other than these two conclusions can be drawn from this passage.

I. That God wills to gather even the rebellious to faith as often as He calls and invites them through the Word and other means.

II. That men are able to be unwilling to be gathered, and therefore are justly punished by God. Yet the human will seems stronger than the will of God. By no means. The will of God is spoken of either as the will of efficacy—of which it is said, “Who can resist His will?”—or as the will of precept. When the human will does not obey this [latter] will, but resists it, it is not stronger, but more wicked.

Davidis Parei, Theologi Archi-Palatini in S. Matthaei evengelium commantarius […] (Genevae, Jacobi Chouët, 1641), 916–17; AI (Gemini) translation.

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Observe:
1. Pareus rightly views this text as a lamentation, which includes Christ, through pathos, indicating love and compassion, not merely righteous indignation. It is not merely a judgment passage, but more than that. He does not view the passage reductionistically, as if it only concerns judgment.
2. By “Jerusalem,” Christ is including the inhabitants and the citizens imitating the scribes, not merely the scribes or leaders themselves.
3. They were rebuked for rejecting grace, in the sense of Christ’s “deep affection and unwearied zeal in caring for her salvation.” It was no mere temporal concern, but a concern to “convert her to the faith.”
4. The “often” does not merely concern the three or four times Jesus traveled to Jerusalem, but all of the occasions God (or Christ in his pre-incarnate state) sent all the Prophets to her “to feed and gather her into the faith and [the] protection of divine grace.” This lament, therefore, cannot be reduced to Christ’s mere human nature.
5. The “and you were unwilling” concerns the will of precept wherein God “wills to gather even the rebellious to faith as often as He calls and invites them through the Word and other means,” as distinct from God’s “will of efficacy.” In other words, this text concerns God’s revealed will, and this will indicates a concern for the salvation of all of them, even the rebellious.