12<\/strong>. more tolerable in that day for Sodom<\/em> ] The great principle which explains these words may be found in Luk 12:47-48<\/span> (compare Heb 2:2-3<\/span>; Heb 10:28-29<\/span>).<\/p>\n 12-15.<\/B> (See on Mt11:20-24<\/span>). <\/P> for Sodom<\/B>Tyre andSidon were ruined by commercial prosperity; Sodom sank through itsvile pollutions: but the doom of otherwise correct persons who,amidst a blaze of light, reject the Saviour, shall be lessendurable<\/I> than that of any of these.<\/P><\/p>\n But I say unto you<\/strong>,…. The same that he said to the twelve apostles, when he sent them out, Mt 10:15<\/span>,<\/p>\n that it shall be more tolerable in that day for Sodom than for that city<\/strong>. By “that day” is meant, the famous day to come, the last day; the day of judgment, as it is expressed in Matthew; and so the Ethiopic version reads here, “it shall be better in the day of judgment”. Sodom was a very wicked city, and was destroyed by fire from heaven for its iniquity, and its inhabitants suffer the vengeance of eternal fire: and there was also Gomorrha, a neighbouring city, guilty of the same crimes, and shared the same fate; and which is mentioned along with Sodom in Matthew; and is here read in the Persic version. And the sense of the whole is, that though the iniquities of Sodom and Gomorrha were very great, and their punishment very exemplary; yet, as there will be degrees of torment in hell, the case of such a city, which has been favoured with the Gospel, and has despised and rejected it, will be much worse than the case of those cities, which were devoured by fire from heaven; and than that of the inhabitants of them in the future judgment, and to all eternity;<\/p>\n [See comments on Mt 10:15]<\/span>.<\/p>\n More tolerable <\/B> (<\/SPAN><\/span>). Comparative of the verbal adjective <\/SPAN><\/span> from <\/SPAN><\/span>. An old adjective, but only the comparative in the N.T. and in this phrase (Matt 10:15<\/span>; Matt 11:22<\/span>; Matt 11:24<\/span>; Luke 10:12<\/span>; Luke 10:14<\/span>). <\/P> <\/p>\n <\/strong><\/p>\n 1) “But I say unto you,” <\/strong>(lego humin) “I tell you,” as my witnesses, whom I have sent forth as legal testators, two by two, Luk 10:1<\/span>; Joh 8:17<\/span>; Deu 18:19<\/span>. Though you are not to say it to them, but be more tender and earnest with them.<\/p>\n 2) “That it shall be more tolerable in that day for Sodom,” <\/strong>(hoti Sodomois en te hemera ekeine anektoteron estai) “That it will be more endurable or bearable for Sodom in that day,” that day of judgment, Mat 10:15<\/span>; Luk 12:47-48<\/span>. Their guilt is aggravated by mercy received without gratitude La 3:22; Rom 2:4-5<\/span>. For in Lot, Sodom did not have the preacher and witness that those in Israel had when Jesus was among them.<\/p>\n 3) “Than for this city.” <\/strong>(e te polei ekeine) “Than for that city,” or that particular kind of city and its occupants who, rejecting you, reject me, Mat 10:15<\/span>; Mat 11:24<\/span>; Heb 2:2-4<\/span>; Joh 12:48<\/span>.<\/p>\n SODOMIZING THE CITY<\/strong><\/p>\n Luk 10:12<\/strong><\/span>.<\/strong><\/p>\n THIS speech, Jesus, on this occasion, employs with reference to a city favored beyond its sisters; a city to which the greatest Apostles of the Truth the world has ever known had gone; in the streets of which they had spoken the blessed Gospel of the Son of Man, only to be repulsed and to have their message rejected. The Kingdom of God had come nigh unto it, but in its lust for gold and its love of pleasure, it had made a mockery of all righteousness, and compelled the Apostles to shake off the dust of their feet against it. The picture is not that of Chorazin, of Bethsaida, or of Capernaum alone; it is that of the modern metropolis. With the wonderful outpouring of Gods blessing upon this land, our cities commercial centers have taken unprecedented leaps and passed to places of metropolitan proportions and problems.<\/p>\n In the judgment of all, this growth demands certain readjustments. The same laws and customs that characterized the country-place or village are not adapted to the large town; and those that suffice in the village are not adequate to the city. The result is a babel of voices. Some are crying, The time has come to convert the city into a great pleasure garden, where booze-guzzling, vaudeville theaters and licentious dances combine to pave the way for iniquities that are nameless. Others look upon this growth as having one significance onlyan increase of gold and a greater exaltation of the god Mammon. Some, possessed of esthetic tastes, believe this is the time to exalt art in its various forms of music, painting, sculpture, etc. The fourth crowd, animated as they believe, by the very spirit of the Christ, are contending that in our pleasures, our financial progress and our esthetic culture, morality is not to be despised, and the righteousness in which our fathers laid the foundations of state and city is not to be trampled under swinish feet.<\/p>\n Not by my profession only, but by every sentiment of my higher existence, I am compelled to stand with this fourth company, and to call attention to The Commercial Threat, The Social Virus and The Only Salvation.<\/p>\n THE COMMERCIAL THREAT.<\/strong><\/p>\n The city is conceded to be a commercial opportunity. It is with the coming of great cities that men have accumulated great fortunes. In the days of the little town the millionaire was unknown, and the billionaire not dreamed of. But New York, Chicago, Philadelphia and Boston, and even the cities of the second class, have made the millionaire a multitude. His name is legion, and every day gives birth to desire in the breasts of thousands of others, to join his company. If, when Jesus uttered the words, Ye cannot serve God and mammon, they had any significance whatever, today they have a thousandfold more meaning. Modern civilization is a scientific proof of the Masters declaration, for the men who are serving mammon are not only denying God, but they are despising Him, crucifying Christ afresh and putting Him to an open shame. The devil himself has not been able to devise a scheme for the debauching alike of the minds and souls of men, that has not been adopted by the modern gold-grabber. In Fort Worth, some time since, there was a unique wedding in elite Jewish circles. Young Mr. Goldgrabber met at the high alter Miss Goldstick, and the mystic words were spoken that made their interests one. It is an illustration! The gold-grabbers are everywhere, and no goldstick is safe. They come across the seas and the goldstick goes home with them. They visit Wall Street and nail down a million in a day. They step into Minneapolis and ask for an additional hour of debauchery, offering as an excuse, It will bring us more gold, or beg to break down the limits of common decency on exactly the same plea. Oh, I know the eloquent phrases possible to the lips of designing men; but the bald proposition is the sale of our sons and even, our daughters for more gold; and the men back of the demand are like the black Giaour of Vathek. When they have gorged themselves with the blood of the most beautiful boys of the land, and by the sacrifice of daughters whose birth put the mothers life in pawn, and whose breeding has been by her eternal vigilance, they will still be calling More! More!<\/p>\n Crime cannot be covered by calling it commerce. <\/strong>It is time the prophets of the age uncovered this dastardly attempt, and the day is on, when, no matter what black art is practiced, both its owners and patrons resent interference, and insist that the growth of the metropolis necessarily involves their method of making money. If one wants to run a billiard room in name, and in fact, conduct a house where profane speech, the perfume of the cigarette, the tricks of green cloth, and the grunt of the blind pig, combine to make a merry, but immoral, go-round; then some fellow who has a position which ought to be honorable in the eyes of the public, will stand forth to tell us that the days of the Puritans are done; that we cannot expect our boys, in this enlightened day, to behave as their somber sires did, and sit in their garret rooms and read the Bible all the evening.<\/p>\n If a man wants to open a dance hall where young girls can be tempted to their ruin if they are weak morally; and if not, then to be taken across the street into dark rooms and forced to surrender the virtue that ought to be dearer to any woman than life; and, if in the short course of one month the court records show a score of such hellish deeds emanating from a single dance hall, and moral people protest, and the Humane Society hints an investigation, then some wise-acre will again remind us that girls who live in rooms, seven by nine, cannot be expected to sit alone all the evening, reading the Bible.<\/p>\n If it is desired to break down the modicum of the Eighteenth Amendment to the Constitution, and the moral-loving raise a cry against it, then we are charged with a deliberate attempt to impede the commercial progress of the city. In other words, the God of the universe must not dare to block the path of Mammons chariot, and if His Apostles take counsel together and assume any hostile attitude, they are to be silenced and dismissed quietly, if that can be accomplished; and if not, then they are to be run down, and the public, dazzled by the gold glitter of its revolving wheels, are expected to follow with their eyes the triumphant cart and forget the injustice and iniquity of it all. We are told that years ago when placer mining was much in vogue, down in California, the Bear River was a stream deep and strong. The great corporations began to use it for washing their diggings, and the silt went down the stream a bit and settled. In the process of time the river bed was beginning to fill up and the water was forced to find another channel. The men who had bought their farms along this river appealed to the legislature to stop the miners from running in their silt to be carried down the stream; and, though the legislators admitted the evil of it, and the injustice, they hesitated to interfere with such powerful men and interests, and the season ended with nothing done. The result was that great farm houses and beautiful out-buildings, and the farms on which men had invested their lives and their fortunes, were now in decay; the water upon which the fertility of the land depended had been taken from them, and when at last the legislature did act, it was too late to redeem the interests of the men to whom that valley rightfully belonged. This bit of modern history is a perfect illustration of modern methods in commerce, and if by their shameless procedure they only sent the silt of gold diggings down the river streams to destroy houses and farms and barns, and wreck the temporal fortunes of men, it would not be so serious as it is when we remember that this same commercialism oftentimes sends down the silt of its gold diggings, beneath which is buried the minds and souls of men and women, and by its unsatisfied lust, the incomparable interests of both.<\/p>\n Such commercial advantages seek the restoration of the saloon and are inimical to all esthetic interests.<\/strong> The people who have in charge the extension of beautiful park systems, the connection of matchless, sky-mirroring lakes, the beautifying of boulevards, the advocacy of temples of art, are doing a work that all true men approve and praise. But let us never forget that that commercial spirit which advocates greater liberties for the licentious crowd, which seeks further inroads for the accursed liquor traffic, and which cares very little how many sons go to the workhouse, and how many stained daughters appear in municipal courts, if only more money come thereby, are the very men whose ideas, if they prevail, will convert beautiful parks into places of shameless practices, sky-tinted lakes into scenes of sensuality, and even our art gallery into an institution that will pander to that lust of which the great Tolstoi has already spoken in his critical volume, What is Art? For, in its last analysis, the only poetry that appeals to saloon patrons is the putrid; the only music that is sweet to their ears is the sensuous, and the only art that rouses their interest is the indecent.<\/p>\n I read a few days since the story of a child who was evidently being schooled by a godless commercialism. The Washington Post said, She had some visitors, and one of them dared to say, My father is the best man in the world. He is a minister. He makes people go to church. No, he aint, snapped another; my father is the best. He is a doctor. He makes people well so they can go to church. Three or four more of them enlarged upon the benefits to the world being contributed by their respective fathers. But a little blue-eyed youngster said, But my papa is the best of all. He is a poet. A poet, said the fattened darling of a corporation president, Why, a poet is not a profession, is it? Its a disease! <\/p>\n Candidly, we have come upon a time when we are told that the reason more men are not entering the ministry is that there is not enough money in it; and the reason why we have no statesmen now, but politicians instead, is that the conscienceless politician can make a fortune, while the true statesman is staying by the rights of the people and starving. A search for the great teacher is increasingly difficult, simply because the promoter will live in a mansion, while the teacher lives in a cottage, and the former drive an automobile that is likely to run the latter down while he is trying to walk to his daily duty. The greatest question of the modern times is this, Does it pay? I want to propound that question also, and I want to propound it in the words of the poet, too oft forgotten:<\/p>\n Does it pay, I wonder, to toil for gold Till the back is bowed and bent,Till the heart is old and the hair is white And lifes best days are spent;Till the eyes are blind with the yellow dust That we strive for day by day,Till all we hear is the coins dull clinkI wonder, does it pay?<\/p>\n Does it pay, I wonder, to never stop,In the ceaseless rush and care,And listen to the songs of bird and brook,Or wander through woodlands fair;To never think of what lies beyond The narrow sphere of today,Till the new life dawns on our untried soulsI wonder, does it pay?<\/p>\n THE SOCIAL VIRUS.<\/strong><\/p>\n The modern city is in as much danger from the social virus as from the lust of silver and gold.<\/p>\n The looseness of modern life is now the common remark. <\/strong>The most evil omen of the age exists in that circumstance. The ancient Apostle wrote, She that giveth herself to pleasure is dead while she liveth. <\/em>The modern Apostle and politician in one plead the cause of pleasure as if it were the sole occasion of existence. We often wonder if the thinking people of any city are deceived by the nonsense that finds its way into the newspapers. We wonder if any man or woman who is capable of forming premises and reaching conclusions can feel anything other than contempt for such articles as have reached the papers lately. To read them, one would imagine that metropolises of the past had been very staid places in which to live, and that people had an extremely monotonous time, and that the sobriety of it all was appalling; that the little Jew who runs the Dreamland to the tune of several hundred dollars profit per night, was the first friend budding youth had found; and that if the Mayor could but secure a great pleasure hall where dances could break( the strings that bind daughters to their mothers aprons, and sons could go untrammeled by constraint from fathers opinions, he would be forever regarded as a public benefactor. Pleasure, if you please! God knows we have no objection to it. We wonder if it is possible for these men who are playing to the galleries, in a political way, to imagine how a man can keep an interest in life and neither drink, nor smoke, nor dance with a painted beauty, nor patronize a booze-joint, nor hold up anybody. And yet, in a city like this, that circumstance ought not to be inexplicable. My Northwest is the most beautiful section of America. I have seen its every part. My body and soul combine in a revelry when at summertime I walk or drive abroad in its veritable garden of Eden. Public entertainments of a clean character, representing genuine accomplishments, great musical occasions, great lectures coming and going, great outdoor tournaments of every name and kind, characterize it. I have never seen such skating as is provided here, such sailing in summer, such ice-boating in winter. I have never been in a place where Y. M. and Y. W. C. As and the churches showed such competition to provide wholesome entertainment. Nobody wants young people to be old people; nobody wants young people, or old people, to have a stale time and sit around and mope! God forbid! When one comes to us and urges that a good time means filthy tobacco smoke, a sensual dance, disgusting drink and attendant evils, we call him a fool, or a knave. It all reminds one of a certain well-known infidel who glibly told of how he once invited a man to smoke with him. I do not smoke! Will you drink with me? No, I do not drink. Will you eat some hay with me? No, I do not eat hay. Then, good-by, you are not fit company for either man or beast, was the infidels retort. Apparently some fellows do not find you good company unless you will smoke, or drink, or go in the stall with them and eat hay. Then you are having a fine time. But decency can live very comfortably indeed without the fellowship of Baalims ass.<\/p>\n The white slave trade is directly the resultant of such social pleasure.<\/strong> Easily accumulated wealth, with its consequent luxuries, results in growing licentiousness. Virtue has gone into the mart also, and like other commodities, it has been put on sale. If some love and but little common sense combine in promoting the first mis-step, then the very feet of the godless commercialist appears to convert that mis-step into stained money. A recent writer to one of our papers said, concerning a great meeting which had just been held in Chicago, People who did not attend this meeting ought to have been there. At least, they ought to know something of the horrid revelations made there regarding one of the vilest practices that the whole history of the world has ever known, namely, that of the white slave traffic. It seems incredible, but too many facts were reported, and too many others can easily be obtained, all going to show that there is a regular organized business by which innocent girls are lured from their country homes; and brought to Chicago and then placed in dens of vice, where they are kept absolutely against their will, with little hope of their ever getting out except to be thrust into some other place, or by cases where they have died, to be sent to the morgue. Hundreds of such cases have lately occurred in Chicago. It would seem as if some devil, fallen to the very lowest depths of the pit, had conceived of a new project for ruining the bodies and souls and happiness of poor unfortunates, and has been putting that project into practice.<\/p>\n And the thing that concerns us most in the whole matter is the unintentional accomplices in the crime. <\/strong>We do not believe that the man who sits in the office of mayor and pleads a more wide-open policy, defends the dance hall where girls are going to their ruin, is, as a rule, a man that takes any pleasure in the sacrifice of innocents. We do not believe that that company of so-called business men who have joined in kindred cries, or the cry of him who has disgraced the profession of the ministry by championing the same causes, are all of them willing accomplices in crime. We do not believe it! On the contrary, we think some of them are men of fine sensibilitiesmen who have too much judgment to debase themselves by drink; men who have too much respect for womanhood to despoil it, even in self-gratification; men whose interests are sufficiently chivalrous, so that if a young woman were insulted in their presence, they would knock down the man who dared do it. And yet, that these very men are all unconsciously accomplices in the aforenamed crimes, when for sake of commerce, or for the sake of political stand-in, with a lust-loving crowd, they defend the thing, the product of which is debauchery and death, who can doubt? If these men cannot see the consequences of greater liberty to these debauching institutions and propositions, it is only because their eyes are blinded either by the dazzling of public approval, or by the too great proximity of the silver dollar.<\/p>\n Yesterday there came to my table a marked copy of the most blatant, devilish, one-sided sheet that finds existence. It defends the saloon and demands its return. It goes so far as to threaten the overthrow of all existing institutions in the interest of this national curse, this social stain. And then, like other politicians who have self-interest at stake, it pleads it all in the name of the working man and in the name of human liberty. Liberty indeed! The term is a travesty when employed in that connection. Liberty! It is the saloon, with its accessory evils, the dance hall, the bawdy house and the like, that has stripped men of every liberty they hold dear, imprisoning them in body and paralyzing them in soul. Go talk with the men, if you like, who have seen the end of all this, and they will tell you what liberty is in it. It is one thing to stand up in sober mind and in search of possible popularity, and plead the cause of personal liberty for the crowd that seek debauchery; but it is another thing when that crowd has seen the consequence of its own conduct. Years ago at Columbus, Ohio, a man went into the presence of 1560 prisoners of the state penitentiary, of whom 1300 were intemperate when sentenced, and reported to them that twenty-two countries of the state of Ohio had just voted out the saloon, and those incarcerated men cheered the announcement to the echo. They knew the meaning of intemperance; they had followed pleasure-loving until it had landed them in prison, and they had yielded to unbridled lusts until all liberties were gone, to be wakened, when too late, to the utter falsity of that philosophy which advocates unbridled pleasure-seeking as the path of life.<\/p>\n But the true prophet of God has a two-fold missionto warn men against sin and to show them the way of salvation. We have tried to perform the first; let us conclude with pointing out the second.<\/p>\n THE ONLY SALVATION.<\/strong><\/p>\n To escape controversy let me state this as my first proposition:<\/p>\n It must find expression in a pure life<\/strong>. Few in this world have ever been situated in the midst of greater luxuries than was Joseph in Egypt. Few have ever been where more pleasures than called him to their enjoyment; and few have faced mightier temptations than beset him from every side. And yet, Joseph stood up in the power of a pure life, and when the strongest of all these temptations was upon him, the one that appealed to his love of the beautiful; the one that gave promise of luxuries at his command; the one that prophesied satiety to natural lust, and doubtless the one that looked to his eventual exaltation to the very government of the entire land, he answered, How can I do this thing and sin against God? Therein is the voice of the true man. These are days when we have men about us who are talking to us all the time about the marvelous progress of the race, prating about evolution, and are reminding us that the men of today are such men as the world has never seen. Then let us have the proof of it. We are told that Socrates, the one who lived so long ago, had a universal custom of submitting every problem to prayer, to take every step he took in answer to what he believed to be the good voice of God.<\/p>\n Bring on your evoluted man; present your splendid product of the age, and let me tell you, solemnly and truthfully, that if he is a man of whom the age has any reason to be proud, he will not despise that voice. When Socrates was facing death, he said, Hitherto the familiar oracle within me has constantly been in the habit of opposing me, even in trifles, if I was going to make a slip or err in any matter. Only the man whose ear is open to God can so say; and that man can join with Socrates again, even when death is likely to be his portion, Be of good cheer about death, and know of a certainty that no evil can happen to a good man, either in this life, or after death. Senator Hoar, of Massachusetts, delivering an after-dinner speech on the occasion of his seventy-seventh birthday, remarked, I lay down three precepts that make life worth living. They areLove of God, Love of Country, and Manhood.<\/p>\n But whence are we to bring these sentiments and how are we to sustain them? They are not natural to life. The forces of the natural life are downward as absolutely as is the law of gravitation. But just exactly as the sun in the heavens above draws every planet toward itself, and holds it as with a cord that cannot be broken, even at the time when it is seeking to rush to its own destruction, so is the Son of Man willing to do with them who come willingly into the orbit of His influence, the circle of His power. And he that cometh is in no wise cast out. He yearns over the modern city, as He yearned over Jerusalem, and cries, Oh, Metropolis, Metropolis, how often would I have gathered thee, as a hen gathereth her chickens, and ye would not.<\/em> Yes, and He yearns over the individual, for while the great city shook His soul, when one man from its suburbs fell, He stood at his grave and wept, and the neighbors remarked, Behold, how He loved him!<\/em><\/p>\n Somebody says, He loved him because he was beautiful. Yes, I grant it! But He loved others who were not beautiful. Peter, the profane fisherman He loved, and made him beautiful. Mary Magdalene, the scarlet womanHe loved her, and by His loving, redeemed her. The thief on the cross He loved him and lifted him to Heaven.<\/p>\n Oh, wonderful love! Receive it, man! Believe in it, my sister! Yield to it! Know pleasure that passeth all the world can give, peace that passeth knowledge, and a love that at the very time when the lusts of the world shall be passing,<\/em> will remain. If as you think upon this, your sins trouble you and you are afraid, remember His great forgiving heart and stretch forth thy fingers toward His pierced hand, and from the depths of the one He will present that pardon, and with the clasp of the other He will lift you out of the miry clay and put thy feet upon a rock.<\/p>\n We love to dwell upon the pardon of God, and we love to believe in the power of God. The first takes care of the past and the second looks toward the future. And that reminds one of the Man who said, If you ruin the city and bring it into judgment, you bring it against my will. As I live, saith the Lord, I have no pleasure in the death of the wicked.<\/em> I like to remember that He was the same Man who said, I came not to call the righteous, but sinners to repentance.<\/em> Some of you will remember how in 1906, on the twenty-eighth day of May, King Alfonso was wedded to Princess Victoria, as the Spaniards called Princess Ena of Battenberg. When that Princess came to her place of power in Spain as the wife of Alfonso XIII, her first act was to plead and obtain the pardon of Ferdinand Le Vera, under sentence of death. The circumstances of that pardon were dramatic in the last degree. The time of his death was just at hand. He was on his way to the scaffold when a messenger from the throne arrived and pressed the pardon into his hands. A surge of such joy as broke the man down and set him to weeping swept his soul, and the hundreds of people who were interested in him were mightily moved by the news of his salvation, and they formed a long procession and followed him back to the place where his freedom was pronounced, and he was turned loose, singing every step of the way the praises of the woman who had interceded in his behalf and accomplished his salvation. Oh, you men and women, set for death by a just law; pardoned by a gracious God, by the intervention of Jesus, will you not praise Him? He not only pled your cause, but He took your place.<\/p>\n (12) It shall be more tolerable in that day for Sodom.<\/strong>See Note on Mat. 10:15<\/span>.<\/p>\n “I say to you, it shall be more tolerable in that day for Sodom, than for that city.”<\/p>\n Once they had done this it would bring that city or town into a position where it would be seen as worse than Sodom in the day of Judgment. For with all its sins Sodom had not rejected the Kingly Rule of God. The Rabbis would claim that the inhabitants of Sodom were so wicked that they would not rise again at the last day, for the fate of the people of Sodom (Gen 18:16<\/span> to Gen 19:22<\/span>) had become proverbial (compare Isa 1:9-10<\/span>). How much more doomed then the city which turned its back on the Kingly Rule of God. This does bring out how seriously their message and mission was to be viewed.<\/p>\n Luk 10:12<\/span> . Comp. Mat 10:15<\/span> .<\/p>\n 12 But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 12. See Mat 11:24<\/span> . <\/p>\n that: Lam 4:6, Eze 16:48-50, Mat 10:15, Mat 11:24, Mar 6:11 <\/p>\n Reciprocal: Deu 30:14 – very Mat 7:22 – to me Luk 6:49 – the ruin Luk 12:47 – knew Luk 20:47 – the same Joh 15:24 – If Rom 2:12 – For 2Th 1:10 – in that 2Ti 1:12 – against 2Ti 4:8 – at that 1Pe 4:17 – what<\/p>\n 2<\/p>\n In that day is indefinite as to date, but the same subject is handled in other passages in which the day of judgment is specified. (See Mat 10:15; Mat 11:22; Mat 11:24; Mar 6:11.) It should be noted that the tolerance is to be shown on that day, not afterward.<\/p>\n The common characteristic of Sodom and these Palestinian cities was failure to repent when given a warning by God (cf. Gen 19:24-29; Mat 10:15; Mat 11:20-24; Rom 9:29; 2Pe 2:6; Jud 1:7). The fate of the people of Sodom had become proverbial (cf. Isa 1:9-10). The Sodomites had the witness of Lot, but these cities had the witness of forerunners and eyewitnesses of the Messiah. The Sodomites could have saved their city by repenting, but these cities could have entered the messianic kingdom. Therefore their guilt was greater than that of the people of Sodom.<\/p>\n But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city. 12. more tolerable in that day for Sodom ] The great principle which explains these words may be found in Luk 12:47-48 (compare Heb 2:2-3; Heb 10:28-29). Fuente: The Cambridge Bible for Schools and Colleges … Continue reading “Exegetical and Hermeneutical Commentary of Luke 10:12”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25358","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25358","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25358"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25358\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25358"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25358"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25358"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: The Bible of the Expositor and the Evangelist by Riley<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"