26<\/strong>. as it was in the days of Noe<\/em> ] as described in Gen 7:11-23<\/span>. The Second Advent should flame upon a sensual and unexpectant world.<\/p>\n See the notes at Mat 24:37-39<\/span>.<\/P> <\/p>\n Luk 17:26-27<\/span><\/p>\n As it was in the days of Noe<\/em><\/p>\n Wherein are we endangered by things lawful?<\/strong><\/p>\n<\/p>\n 1.<\/strong> When they become hindrances in our way to heaven, instead of helps as they were intended to be. <\/p>\n 2.<\/strong> When our hearts are wrapped up in them. <\/p>\n 1.<\/strong> When our desire of, and endeavours after, worldly things grow strong and vehement and very eager and impatient. <\/p>\n 2.<\/strong> When you have raised expectations and hopes of great contentment and satisfaction from your comforts. <\/p>\n 3.<\/strong> When the obedience and willing submission of the soul is brought off to any worldly comfort, and the soul stoops to its sceptre, and the faculties, like the centurions servants, do as they are bid. Such comforts which are slavishly obeyed are sinfully enjoyed. <\/p>\n 4.<\/strong> When the soul groweth very tender and compassionate towards such a comfort, and begins to spare that above other things; then that becomes a lust, and lust is very tender and delicate, and must be tenderly used. <\/p>\n 5.<\/strong> When the care, anxiety, and solicitude of the soul runs out after the comforts of this life, saying, What shall I eat? what shall I drink? How shall I live and maintain my wife and children? what shall I do to get, to keep such or such a thing? <\/p>\n 6.<\/strong> That comfort which thou art not dead unto, neither is that dead to thee, thou wilt hardly enjoy with safety to thyself, or thou wilt part withal but upon severe terms. <\/p>\n 7.<\/strong> If, after God hath been weaning us in a more special manner by His word and rod, and taking off our hearts from our worldly comforts, yet the strong bent of the soul is towards them, it argues much carnal love to them that we are not crucified to those comforts. <\/p>\n 1.<\/strong> The first sin in their eating and drinking, etc., was sensuality. <\/p>\n 2.<\/strong> Pride, ease, and idleness generally go together. <\/p>\n 3.<\/strong> Security follows. (H. Wilkinson, D. D.<\/em>)<\/p>\n<\/p>\n The revelation of the Son of Man<\/strong><\/p>\n The revelation of the Son of Man is an event which takes more shapes than one in this passage. <\/p>\n 1.<\/strong> First our Lord indicates that it implies a period of danger in one place and of the possibility of escape in another place–of safety in the field and not in the house, of safety without, but not within. The revelation of the Son of Man thus takes the shape of a critical period, such as might happen during a siege, or the destruction of a dwelling or of a whole city–where life would be in peril within the walls, but might be saved beyond the walls, and where safety lay only in immediate flight: lingering would be ruin, a quick departure from the doomed city the only way of escape. That is one aspect of the revelation of the Son of Man. And Christ exhorts His disciples, and all who hear Him, to escape with their lives–to escape with the higher life, the better life. Let not the love of property interfere with the love of life; lose all rather than lose life; and let not the love of the lower life interfere with the preservation of the higher life–the life of the spirit, the true life of man. Lose life itself rather than lose that; for in preserving that, all is preserved. <\/p>\n 2.<\/strong> Then our Lord speaks of ,the day of the Son of Man–or, altering the phraseology, of the night of the Son of Man–when He is revealed. In that night there shall be two in one bed–the one taken and the other left; two women grinding at the mill–the one taken and the other left; two men in the field–the one taken and the other left. It is a time of separation which is indicated; the figure of the siege disappears, and new figures take its place. It is a time, though not of apparent outward danger, yet of judgment; but on what principle the judgment takes place, these words do not of themselves determine. For aught that appears, it may be a separation of accident or of caprice; it is a separation, and that is all we know. But when the disciples say further, Where, Lord? He utters a proverb which casts light on the judgment and also on the siege and separation: Wheresoever the body is, thither will the eagles be gathered together, a parable that may have been old or new, it matters not; the meaning is plain, and it is twofold. <\/p>\n (1)<\/strong> It evidently means that the judgment is one which is true to nature. Our Lord gives the principles on which the judgment or separation proceeds. It is the dead carcass on which the eagles prey. It is the corrupt city, the corrupt State, the corrupt heart, on which judgment is pronounced: the judgment is not one of accident or caprice, but of truth, of righteousness. That is the principle of separation and judgment. And <\/p>\n (2)<\/strong> in answer to the question Where, Lord? Jesus gives, I think, another lesson on this matter,–viz., that this revelation of the Son of Man is not a single and solitary act of judgment at some future and far-distant day, but that it is a revelation often made–made, now on a country, now on a people, now on a Church, now on a system. The revelation of the Son of Man is not a thing of time and place, it is an eternal law in the dispensation of God. The judgment of God is proceeding every day; it is proceeding quietly and unseen. It is only now and then that mens eyes are open to behold it, and then the judgment is revealed. But it is not the less true that Gods judgment proceeds day by day, whether it is seen and revealed or not. Corruption shall bring about its own recompense–not at a particular time or place; not in some one notable instance years or centuries hence, but wheresoever the carcass is, there will the eagles be gathered together. (A. Watson, D. D.<\/em>)<\/p>\n Verse 26. As it was in the days of Noe<\/B><\/I>] See Clarke on <\/span>Mt 24:38<\/span><\/span>.<\/P><\/p>\n See Poole on “Mat 24:37<\/span>“, and following verse to Mat 24:39<\/span>. Our blessed Lord in these verses doth both declare the surprisal of the Jews with that judgment which was coming upon them, and of the world with his coming in the day of judgment, (of which the destruction of Jerusalem was a type), and also forewarns them to take heed that they might not be surprised; he tells them, that <\/P> in the days of the Son of man, ( so that he speaketh of more than one day), the day of his power in the destruction of the Jews, and in the day of judgment, the antitype to the former, it shall be as in the days of Noah and of Lot. In the days of those men, neither the men of the old world, nor the men of Sodom, would hearken either to Noah or Lot, who were preachers of righteousness to them, and gave them examples of sober and holy lives; but gave up themselves to luxury, and lived in a careless regard of any thing God was doing, until the very day that Noah went into the ark, with his family, and the flood destroyed all the rest; and till the day that Lot went out of Sodom, and fire and brimstone came down and destroyed all those who were left in Sodom. So it would be before the final ruin of the world. Till the very days came, and men felt it, the generality of men would not believe it, nor make any preparation for it. But in our Lords propounding these two great examples to them, he also lets them know their duty and wisdom, viz. to watch, and be upon their guard, with Lot to get ready to go out of Sodom, with Noah to prepare an ark upon this admonition which he gave them. There are no such signs of approaching ruin to persons or nations, as security, and the abounding of sin and wickedness, notwithstanding the warnings which God giveth them by his messengers. <\/P> <\/p>\n 26-30. eat . . . married . . .planted<\/B>all the ordinary occupations and enjoyments of life.Though the antediluvian world and the cities of the plain wereawfully wicked, it is not their wickedness,<\/I> but theirworldliness,<\/I> their unbelief and indifference to the future,their unpreparedness,<\/I> that is here held up as a warning.Note.<\/I>These recorded events of Old Testament historydeniedor explained away nowadays by not a feware referred to here asfacts.<\/I><\/P><\/p>\n And as it was in the days of Noe<\/strong>,…. Whilst he was building the ark, and before he went into it; for this respects the days of Noah before the flood, and not after it; for he lived after the flood three hundred and fifty years, Ge 9:28<\/span><\/p>\n so shall it be also in the days of the son of man<\/strong>; some time before, and at his coming in power, and great glory, to destroy the Jews, their nation, city, and temple; and as then, so it will be when he shall come in person, at the last day, to destroy the world: the times of Noah’s flood, of Jerusalem’s destruction, and of the end of the world, bear a great resemblance to each other: and when the son of man comes in either of these senses, then will the kingdom of God come; or then will it appear that the Messiah is come, and has took to himself his great power, and reigns.<\/p>\n <\/strong><\/p>\n 1) “And as it was in the days of Noe,” <\/strong>(kai kathos egeneto en tais hemerais Noe) “And just as it was (existed) in the days of Noe,” as a common course of conduct morally and ethically, as also described, Mat 24:37<\/span>; Gen 7:11<\/span>; Gen 7:23<\/span>.<\/p>\n 2) “So shall it be also,” <\/strong>(houtos estai kai) “So will it also be,” or exist, in a similar manner among men.<\/p>\n 3) “in the days of the Son of man.” <\/strong>(en tais hemerais tou huion tou anthropou) “in the days of the (coming) of the Son of man,” or heir-redeemer of mankind, when He comes to be “glorified in His saints (the church)” and “to be admired (held in awe) by or in all them that believe,” who are not of the church 2Th 1:10<\/span>. Let it be observed that not all believers are “saints”, ever have been, or ever will be. No person is ever recognized as a saint, <\/strong>(though a believer, saved, or redeemed) who has not volunteered or chosen to serve <\/strong>God in a program of worship and service, specially set forth by Divine order or blueprint arrangement under either: 1) The patriarch order with the father or eldest son as high-priest, or 2) Under the law order of house worship <\/strong>that Moses built, or 3) Under and in and through the church Jesus built.<\/strong><\/p>\n (26) As it was in the days of Noe.<\/strong>See Notes on Mat. 24:26-27<\/span>. Here, also, the days of the Son of Man take the place of the parousia. 26<\/strong>. <\/strong> The days of the Son of man<\/em> The days preceding his second advent, just as the days of Noah were the days preceding the flood.<\/p>\n “And as it happened in the days of Noah, even so will it be also in the days of the Son of man.”<\/p>\n Here the ‘days of Noah’ undoubtedly refer to the days prior to the day that Noah left the world and entered the Ark as the next verse makes clear. We would therefore expect the parallel phrase ‘the days of the Son of Man’ to signify the days prior to the climactic events that happened to Him, the days that led up to Him too leaving the world. The future tense in the latter case need indicate no more than that the days of the Son of Man are not yet complete, and the climax is yet to come. It is especially that climax that is in the future.<\/p>\n The suddenness of Christ’s advent:<\/p>\n v. 26<\/strong>. And as it was in the days of Noe, so shall it be also in the days of the Son of Man.<\/strong><\/p>\n v. 27<\/strong>. They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the Flood came, and destroyed them all.<\/strong><\/p>\n v. 28<\/strong>. Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they built;<\/strong><\/p>\n v. 29<\/strong>. but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all.<\/strong><\/p>\n v. 30<\/strong>. Even thus shall, it be in the day when the Son of Man is revealed.<\/p>\n <\/strong> The distinguishing characteristic of the time just preceding the final advent of Christ, the Son of Man, will be an indifferent carelessness. The days of Noah are an example. The warning had gone out through the mouth of this preacher of righteousness that the people should repent of their foolish ways. But they gave so little heed to the warning that they continued in all the manner of complete abandon in the desires of the flesh up to the very hour of the cataclysm: they ate, they drank, they married, they were married; men and women, the entire generation, past all hope of redemption. And then, with the sudden frightfulness that has characterized the judgments of God in similar situations, came the day on which Noah entered into the ark; then came the Flood and destroyed them all. And the days of Lot are another example of the utter, blind heedlessness of the people. In Sodom and Gomorrah the inhabitants continued in the delights of the flesh as well as in all their lines of business, work, and endeavor: they ate, they drank, they bought, they sold, they planted, they built, up to the very hour of the catastrophe that overwhelmed the cities, when it rained fire and sulphur from heaven and destroyed them all. The people of the last times will not have learned their lesson from the previous calamities; when the Son of Man will be revealed before their astonished, horrified eyes on the last day, He will find them as unprepared for His coming, as deeply steeped in the foolishness of the Noachites and of the Sodomites as any generation ever was.<\/p>\n Luk 17:26-27<\/span> . Comp. Mat 24:37<\/span> f.<\/p>\n . . .] to wit, that men carelessly and securely pursued their accustomed striving till they were overtaken by the flood.<\/p>\n . . ] in the days in which the appearance of the Messiah will come.<\/p>\n Luk 17:27<\/span> . , . . .] a vividly graphic asyndeton.<\/p>\n ] not to be connected with (Bleek). See Gen 7:4<\/span> ; Gen 7:10<\/span> .<\/p>\n DISCOURSE: 1554 Luk 17:26-30<\/span>. As it was in the days of Noe, so shall it be also in the days of the Son of Man. They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all. Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of Man is revealed<\/em>.<\/p>\n WE cannot be too often reminded, that religion is not a matter of speculation, but of practice. The replies which our Lord constantly made to speculative or curious inquiries, leads us to this remark. He always endeavoured to turn the mind inwards, and to make every question that was put to him subservient to the spiritual welfare of his hearers. The Pharisees, ever deceiving themselves with the expectation of a temporal Messiah, asked him, When the kingdom of God should come? He told them, that the Messiahs kingdom was not to be an outward<\/em> and temporal<\/em> one, such as they looked for, but an inward<\/em> and spiritual<\/em> kingdom, such as he himself was now establishing in the hearts of men. But as the nation at large would reject him, he warned his hearers, that the Son of Man should again come, even before that present generation should have passed away; that, when he did come, he would find them as supine and careless as they were at that moment; and that, unless they repented, his coming would issue in their utter destruction.<\/p>\n This seems to be the obvious import of the words. But, as the same expressions are used in a subsequent discourse, where they are blended with others relating to the day of judgment, we shall not confine them to the destruction of Jerusalem by the Romans, but take them as declaring in general,<\/p>\n I.<\/p>\n The state of mankind at large<\/p>\n We are here told what was their state in the days of old Their business and their pleasures altogether engrossed their minds: they ate and drank, and formed connexions, and got fortunes, and built houses, and planted grounds, and consulted their own happiness and comfort in the way they liked best. This was their entire employment, and the great object of their lives: if they could but make themselves happy and comfortable in their respective stations, it was all they cared for. II.<\/p>\n The danger of that state<\/p>\n We have before observed, that the text primarily refers to the coming of Christ to destroy Jerusalem, but has a further reference also to his coming to judge the world. Agreeably to this view of it, shall be our consideration of the danger that attends the state therein described. 1.<\/p>\n To the nation<\/p>\n [There is a time when Christ comes to punish nations, just as he did to punish Jerusalem. And how shall we judge of the time that he will come? I answer, then<\/em> is he most likely to come, when a nation is in the state before described. That he is visiting the nations now, is a fact so clear, that no thoughtful man can entertain a doubt of it. Hitherto the showers of his wrath, which have deluged other lands, have but just sprinkled ours: but the clouds are black, and gathering thick around us: and the darkest symptom is, that, though his hand is lifted up, we will not see it. Consult the Scriptures, and see whether this security be not the surest forerunner of his judgments? See what was the state of Jerusalem previous to the Babylonish captivity, and say whether, whilst our state so precisely accords with it, we have not reason to tremble at the prospect of her judgments [Note: Isa 47:8-11<\/span>.]? or let the predicted fall of the mystical Babylon be taken as a ground of your decision [Note: Rev 18:7-8<\/span>.]. The truth is, that, amidst all the advantages which we possess for superior piety, we take the lead in an idolatrous attachment to wealth and pleasure, and in a presumptuous confidence in an arm of flesh: we may well therefore expect, that the cup which others have drunk of, shall be put into our hands [Note: Jer 25:15<\/span>; Jer 25:28-29<\/span>.]; and that our superior guilt will issue in more aggravated calamities [Note: Amo 6:3-6<\/span><\/u> and Isa 22:12-14<\/span>.].]<\/p>\n 2.<\/p>\n To individuals<\/p>\n [The Lord Jesus may not in any signal manner visit men in this life; but he will infallibly call them to judgment in the world to come. For this end he will come to them, as soon as they shall have filled up the measure of their iniquities; and the same criterion which we have used in estimating the ripeness of nations<\/em> for judgment, will serve us to judge of the state of individuals. God has told us, that as fishes are taken in an evil net, and as birds are caught in a snare, so are the sons of men snared in an evil time, when it falleth suddenly upon them [Note: Ecc 9:12<\/span>.]. Moreover, to impress this the more strongly on our minds, he has represented a man, who, having succeeded in his temporal pursuits, congratulates himself on the prospect of many years of pleasurable enjoyment: and then he addresses that man in terms suited to the occasion; Thou fool, this night shall thy soul be required of thee [Note: Luk 12:45-46<\/span>.]. Here then we see a lively example of the state which is described in our text, and of the visit which the sinner receives from his offended Lord. May this awful representation never be realized in us!<\/em> But let us tremble lest it should: for we are taught to expect, that our Lord will come in a time that we look not for him, and at an hour that we are not aware [Note: Luk 12:19-20<\/span>.]: nay more, we are assured, that, when we begin to say, I shall have peace though I walk in the imagination of my heart, then<\/em> will Gods anger and jealousy smoke against us, and he will blot out our name from under heaven [Note: Deu 29:19-20<\/span>.].]<\/p>\n 3.<\/p>\n To the world at large<\/p>\n [The precise season of the general judgment is not known to men or angels; nor was Christ himself, as man, informed of it, at least not so informed as to have it within his commission to declare it. But we have already seen in what state the world will be at its arrival. They will be expecting the period as little as we at present are. They will have been warned respecting it by the faithful ministers of Christ; but they will not regard the admonitions that are given them: they will rather scoff, as the antediluvians and the inhabitants of Sodom did, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation [Note: 2Pe 3:3-4<\/span>.]. But, in the midst of all their occupations, enjoyments, projects, the trumpet shall sound, and the Judge appear in his glory. This will take place in a moment, in the twinkling of an eye [Note: 1Co 15:52<\/span>.]. As the lightning that lighteneth out of the one part under heaven shineth unto the other part under heaven, so shall the coming of the Son of Man be [Note: ver. 24.]. Alas! in what a condition will millions of the human race be found! some in the commission of the grossest crimes; some ridiculing the supposed weakness of their faithful monitors; and the more innocent among them occupied in nothing better than eating and drinking, buying and selling, planting and building, marrying and giving in marriage. How terrible to be called to judgment in a state so unprepared! Will the suddenness of the event be any excuse for them in that day? or will it be any reason for averting or mitigating their punishment? No: it will be with them as with those mentioned in our text: As soon as Noah entered into the ark, the flood came and destroyed them all; and, as soon as Lot went out of Sodom, the fire and brimstone descended and consumed them all: so will all, that are unprepared to meet their God, be utterly and eternally destroyed. Hence the day of judgment is called, the day of the perdition of ungodly men [Note: 2Pe 2:7<\/span>. The Greek.]. As long as we are in this world, it is a day of acceptance, a day of salvation. [Note: 2Co 6:2<\/span>.] Yes, even to the eleventh hour we are warranted to invite men to return to God, and to assure them of a favourable reception: but when death or judgment arrive, there is an end of the day of grace, and then commences the day of everlasting perdition.]<\/p>\n Address The congregation in general<\/p>\n [We would entreat every one of you to inquire, whether you are prepared to meet your God? This is no trifling question, no enthusiastic question, no party question; it is a question in which all are equally interested, the old and the young, the rich and the poor, the learned and the unlearned. And we beg leave to remind you all, that an inoffensive conduct is not sufficient to secure happiness for you in the last day. You will observe, that no gross sin is imputed to the antediluvian world, or to the inhabitants of Sodom; many of them doubtless were guilty of heinous transgressions: but the universal sin, the sin that destroyed them all<\/em>, was carelessness. Say then, brethren, whether this do not characterize your state? and whether you have not reason to tremble for the judgments that shall come upon you? You are apt to promise yourselves a more convenient season for turning to God: but how many are disappointed in that hope! Suppose that, at the deluge, there were some so far wrought upon by the ministry of Noah, that they determined to follow his advice as soon as they should have finished their present business, and got more time for spiritual employments: suppose them surprised by the flood, witnessing the destruction of thousands around them, and, from an eminence to which they had fled, seeing the ark borne up by the waves in which they were shortly to be immersed; how would they wish that they had improved the day of their visitation, and fled to the ark for refuge! Thus pungent, thus fruitless, will be the remorse of millions in the day of judgment. But, blessed be God! the ark is not yet closed: it is open for all who will flee unto it: the Lord Jesus Christ never did, nor ever will, close the door against a repenting sinner: he came to seek and to save the lost; yea, he shed his blood upon the cross to save them. To every one of you then would we say, Come my people, enter thou into thy chambers, and shut the door about thee, and hide thyself for a little moment, until the indignation be overpast [Note: Isa 26:20<\/span>.]. But, if you will not hear, know of a certainty, that your judgment lingereth not, and your damnation slumbereth not [Note: 2Pe 2:3<\/span>.]: for, if God spared not the angels that sinned nor the old world nor Sodom; but saved Noah and delivered Lot, he knows at this time how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished [Note: 2Pe 2:4-9<\/span>.].]<\/p>\n 2.<\/p>\n Those amongst you who make a profession of vital godliness<\/p>\n [This subject may appear to some of you to be calculated to awaken sinners, but not very well suited to the edification of saints. This conceit appears to have entered into the mind of Christs Disciples; and to have been justly reproved by him: for, who is he that needs not such an admonition [Note: Mat 24:44-46<\/span>.]? We grant, that here are no new truths brought to our view: you know perfectly that the day of the Lord so cometh as a thief in the night; and that when men shall say, Peace and safety, then destruction shall come upon them as travail upon a woman with child, and they shall not escape. Ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night nor of darkness [Note: 1Th 5:2-5<\/span>.]. But is this subject therefore uninstructive to you? Hear how the Apostle continues his address to the very persons whom he has thus described: Therefore let us not sleep as do others; but let us watch and be sober: let us who are of the day, be sober, putting on the breast-plate of faith and love, and, for an helmet, the hope of salvation [Note: 1Th 5:6-8<\/span>.]. Hear also how another Apostle addresses the whole Christian Church: The day of the Lord will come as a thief in the night Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness; looking for and hasting unto the coming of the day of God? Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot and blameless [Note: 2Pe 3:10-14<\/span>.]. As we said to others, that an inoffensive conduct will not suffice; so we must say to you, that a religious profession will not suffice. You know full well in what a state men ought to die;<\/em> (how penitent, how believing, how devout in their minds, how subdued in their tempers, how superior to the world, how intent on heavenly things:) this then is the state in which you ought to live:<\/em> that, when Jesus shall say to you, Surely I come quickly; you may be ready at all times to answer, Even so, come, Lord Jesus [Note: Rev 22:20<\/span>.].]<\/p>\n<\/p>\n 26 And as it was in the days of Noe, so shall it be also in the days of the Son of man. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 26. See Trapp on “<\/em> Mat 24:27 “<\/em> See Trapp on “<\/em> 1Pe 3:20 “<\/em> <\/p>\n Luk 17:26-30<\/span> . The advent will be a surprise<\/em> (Mat 24:37-41<\/span> ).<\/p>\n was = came to pass, as in Luk 17:11, Luk 17:14. <\/p>\n the days of Noe. See Gen 6:4-7, Gen 6:11-13. App-117. <\/p>\n Noe = Noah. <\/p>\n also in the days = in the days also. <\/p>\n Luk 17:26. , even as) The last times of all correspond with the deluge, in respect to the universality of the catastrophe; and with the destruction of Sodom, in respect to the fact of fire being the agency employed.- , also in the days) In the first instance, the actual day of the revelation of the Son of man in Luk 17:30 is called the Day of the Son of man; then afterwards also those days, which precede it, receive that appellation: the last days of [His] expectation: Heb 10:13 [From henceforth expecting till His enemies be made His footstool]. Comp. the phrase, Psalms 119(118):84, , How many are the days of thy servant? So also, before His coronation or nuptials, some time is assigned to the King or Bridegroom. A similar plural occurs, ch. Luk 9:51 [ ], where see the note. [Though the day of His assumption or ascension was one day, yet the forty days before it and after His resurrection were equivalent to a , or Preparation for it.]<\/p>\n Son of man <\/p>\n (See Scofield “Mat 8:20”). <\/p>\n as: Gen 7:7-23, Noah, Job 22:15-18, Mat 24:37-39, Heb 11:7, 1Pe 3:19, 1Pe 3:20, 2Pe 2:5, 2Pe 3:6 <\/p>\n the days of the Son: Luk 17:22, Luk 17:24, Luk 18:8 <\/p>\n Reciprocal: Gen 5:29 – he called Gen 7:1 – Come Gen 7:23 – every living substance Jos 8:22 – let none Jdg 9:27 – did eat 1Ki 1:41 – as they 1Ch 1:4 – Noah Job 34:20 – troubled Ecc 1:10 – it hath Ecc 8:6 – therefore Ecc 9:12 – the sons Isa 22:13 – behold Mat 22:5 – one Mat 24:38 – they Luk 8:14 – and are Luk 14:18 – I have Act 24:25 – when 1Th 5:3 – Peace<\/p>\n THREE CRITICAL DAYS<\/p>\n And as it was in the days of Noe when the Son of Man is revealed.<\/p>\n Luk 17:26; Luk 17:28; Luk 17:30<\/p>\n The subject is the Kingdom of God. A number of Pharisees had forced themselves upon our Lord with the question, when the Kingdom of God should come? And our Lord answered them. The Kingdom of God, He said, cometh not with observation or outward show. It is a spiritual kingdom in the hearts and consciences of men. To the inquiring Pharisees He said no more. But to His disciples He gives the further teaching contained in the passage in which our text occurs.<\/p>\n There can be no doubt that our Lord chose out from Old Testament history these two days, as being above all others typical of the day when the Son of Man should be revealed.<\/p>\n I. Days of Noah.These, as we gather from the early chapters of Genesis, were<\/p>\n (1) Days of astounding and widespread wickedness.<\/p>\n (2) Days of unbelief and careless ease.<\/p>\n (3) Days in which the mercy of God was especially manifested.<\/p>\n (4) Days of a long probation.<\/p>\n II. Days of Lot.When we consider the days of Lot we find much the same characteristics as those which marked the days of Noah. A difference between the days of Noah and Lot is remarkable when we contrast the characters of these two men. Noah was a sincere man, walking with God, wholly consecrated to His service, separated from the evil world. With Lot it was different. He was a just man, vexed at the sinfulness around him, but this is almost all that can be said. There is nothing very lovely in his character. He was weak and selfish, a moral coward.<\/p>\n III. The day of the Son of Man.And Christ says, As it was of Noah and Lot, even thus shall it be in the day when the Son of Man is revealed. Thusfollowing our line of thoughtwe may expect that that day will be marked by abounding and widespread wickedness. There will be less sanctity surrounding the marriage state and family life; lawlessness will abound; unbelief will increase and men will scoff at the threatenings of judgments. And as it was in the days of Noah and Lot, so in that coming day it will be seen that the love and mercy of God have been fully manifested, yea, more fully than in the former days. Deliverance has been brought within the reach of man, not by a material ark or an angel, but by the eternal Son of God, incarnate for man.<\/p>\n Rev. Dr. Noyes.<\/p>\n Illustration<\/p>\n The ark itself was a token of Gods mercy, telling of a place of deliverance. Every plank added to the ark was a call to men to repentance and faith in God. Its extraordinary size, the length of time in which it was buildingthese were Gods warnings given in mercy to a guilty world that a day of judgment must come. Some during the one hundred and twenty years may have believed and died in faith; but it would seem at the time of the Flood there were none found faithful but Noah and those who entered with him into the ark. And so if the world was to be saved the corrupt must be destroyed. The cause of righteousness had at length but one efficient representative in the person of Noah, and he, much like a lodge in a garden of cucumberslike a besieged citythe object of profane mockery and scorn, taunted, reviled, plied with every weapon fitted to overcome his constancy, and if not in himself, at least in his family, in danger of suffering shipwreck amid the swelling wave of wickedness around him. It was to save him, and with him the cause of God, from this source of imminent danger and perdition that the Flood was sent; and it could only do so by effectually separating between him and the seed of evildoers, engulphing them in ruin, and sustaining him in his temporary home.<\/p>\n 7<\/p>\n These verses are identical in meaning with Mat 24:37-38.<\/p>\n THE subject of these verses is one of peculiar solemnity. It is the second advent of our Lord Jesus Christ. That great event, and the things immediately connected with it, are here described by our Lord’s own lips.<\/p>\n We should observe, for one thing, in these verses, what a fearful picture our Lord gives of the state of the professing Church at His second coming. We are told that as it was in the “days of Noah,” and in the “days of Lot,” “so shall it be in the day when the Son of man is revealed.” The character of those days we are not left to conjecture. We are told distinctly, that men were entirely taken up with eating, drinking, marrying, buying, selling, planting, building,-and would attend to nothing else. The flood came at last in Noah’s day, and drowned all except those who were in the ark. The fire fell from heaven at last in Lot’s day, and destroyed all except Lot, his wife, and his daughters. And our Lord declares most plainly that like things will happen when He comes again at the end of the world. “When they shall say, Peace and safety; then sudden destruction cometh upon them.” (1Th 5:3.)<\/p>\n It is hard to imagine a passage of Scripture which more completely overthrows the common notions that prevail among men about Christ’s return. The world will not be converted when Jesus comes again. The earth will not be full of the knowledge of the Lord. The reign of peace will not have been established. The millennium will not have begun. These glorious things will come to pass after the second advent, but not before. If words have any meaning, the verses before us show that the earth will be found full of wickedness and worldliness in the day of Christ’s appearing. The unbelievers and the unconverted will be found very many. The believers and the godly, as in the days of Noah and Lot, will be found very few.<\/p>\n Let us take heed to ourselves, and beware of the spirit of the world. It is not enough to do as others, and buy, and sell, and plant, and build, and eat, and drink, and marry, as if we were born for nothing else. Exclusive attention to these things may ruin us as thoroughly as open sin. We must come out from the world and be separate. We must dare to be peculiar. We must escape for our lives like Lot. We must flee to the ark like Noah. This alone is safety. Then, and then only, we shall be hid in the day of the Lord’s anger, and avoid destruction when the Son of man is revealed. (Zep 2:3.)<\/p>\n We should observe, for another thing, in these verses, what a solemn warning our Lord gives us against unsound profession. He says to us, in immediate connection with the description of His second advent, “Remember Lot’s wife.”<\/p>\n Lot’s wife went far in religious profession. She was the wife of a “righteous man.” She was connected through him with Abraham, the father of the faithful. She fled with her husband from Sodom in the day when he escaped for his life by God’s command. But Lot’s wife was not really like her husband. Though she fled with him, she had left her heart behind her. She wilfully disobeyed the strict injunction which the angel had laid upon her. She looked back towards Sodom, and was at once struck dead. She was turned into a pillar of salt, and perished in her sins. “Remember” her, says our Lord,-“Remember Lot’s wife.”<\/p>\n Lot’s wife is meant to be a beacon and a warning to all professing Christians. It may be feared that many will be found like her in the day of Christ’s second advent. There are many in the present day who go a certain length in religion. They conform to the outward ways of Christian relatives and friends. They speak the “language of Canaan.” They use all the outward ordinances of religion. But all this time their souls are not right in the sight of God. The world is in their hearts, and their hearts are in the world. And by and bye, in the day of sifting, their unsoundness will be exposed to all the world. Their Christianity will prove rotten at the core. The case of Lot’s wife will not stand alone.<\/p>\n Let us remember Lot’s wife, and resolve to be real in our religion. Let us not profess to serve Christ for no higher motive than to please husbands, or wives, or masters, or ministers. A mere lean-to religion like this will never save our souls. Let us serve Christ for His own sake. Let us never rest till we have the true grace of God in our hearts, and have no desire to look back to the world.<\/p>\n We should observe, lastly, in these verses, what an awful separation there will be in the professing Church when Christ comes again. Our Lord describes this separation by a very striking picture. He says, “In that night there shall be two men in one bed; the one shall be taken, and the other shall be left. Two women shall be grinding together; the one shall be taken, and the other left.”<\/p>\n The meaning of these expressions is clear and plain. The day of Christ’s second advent shall be the day when good and evil, converted and unconverted, shall at length be divided into two distinct bodies. The visible Church shall no longer be a mixed body. The wheat and the tares shall no longer grow side by side. The good fish and the bad shall at length be sorted into two bodies. The angels shall come forth, and gather together the godly, that they may be rewarded; and leave the wicked behind to be punished. “Converted or unconverted,” will be the only subject of enquiry. It will matter nothing that people have worked together, and slept together, and lived together for many years. They will be dealt with at last according to their religion. Those members of the family who have loved Christ, will be taken up to heaven; and those who have loved the world, will be cast down to hell. Converted and unconverted shall be separated for evermore when Jesus comes again.<\/p>\n Let us lay to heart these things. He that loves his relatives and friends is specially bound to consider them. If those whom he loves are true servants of Christ, let him know that he must cast in his lot with them, if he would not one day be parted from them for ever.-If those whom he loves are yet dead in trespasses and sins, let him know that he must work and pray for their conversion, lest he should be separated from them by and bye to all eternity. Life is the only time for such work. Life is fast ebbing away from us all. Partings, and separations, and the breaking up of families are at all times painful things. But all the separations that we see now are nothing compared to those which will be seen when Christ comes again.<\/p>\n ==================<\/p>\n Notes-<\/p>\n v26.-[As it was in the days of Noe, &c.] The whole passage, from this verse down to the end, applies exclusively to the second personal advent of Christ, when He shall come to set up His glorious kingdom. The Pharisees had inquired about Messiah’s kingdom. The disciples themselves thought much of it, and were full of ignorant expectations. Our Lord thought it good to show them that Messiah’s kingdom in glory would be a far more solemn event than they supposed, and that it would find the vast majority of mankind utterly unprepared. Instead of indulging in carnal speculations, and looking for carnal rewards, they would do well to study an unworldly frame of mind, and to take heed that they were ready for the kingdom in heart and life. Its setting up would be attended by such a sifting and separation as they had not considered. For that day of sifting they would do well to prepare.<\/p>\n Let it be noted, that our Lord speaks of Noah’s days as an illustration of the days of His own second advent, in the 24th chapter of Matthew. But the discourse which He delivered then was delivered on a totally different occasion from that before us. It is plain therefore that He used the illustration twice.<\/p>\n To apply the conclusion of this chapter, as many do, to the destruction of Jerusalem by the Romans, appears to me an unwarrantable and violent straining of Scripture.<\/p>\n v27.-[They did eat, they drank, &c.] These expressions would perhaps be more literally translated, “They were eating, they were drinking,” &c. It was the habit of living, in which they were absorbed.<\/p>\n [Noe entered into the ark, &c.] Let it be noted, that both here and in the two following verses, our Lord speaks of the history of Noah’s ark, and of Lot and the destruction of Sodom, and of Lot’s wife, as real, true historical facts. The idea of modern sceptics, that the events recorded in Genesis are nothing better than myths and fables, finds no countenance here. Specially let it be observed, that the modern notion of Neologians, that Sodom was destroyed by an earthquake, is completely overturned here. Our Lord expressly asserts, that “It rained fire and brimstone from heaven.” It is a dangerous thing to be wise above that which is written.<\/p>\n v31.-[He which shall be upon the house-top, &c.] This expression is remarkable. It is exactly like that which our Lord uses upon another occasion, where He is foretelling the destruction of Jerusalem, and the miseries of its sieges, both the siege when the Romans took it, and the siege foretold by Zechariah (Zec 14:1-21,) which is yet to come. Yet in the passage before us there is no reference whatever to the destruction of Jerusalem by the Romans. The whole passage is exclusively confined to the second advent of Christ, and the circumstances attending it.<\/p>\n What then are we to understand by the language which our Lord uses, both in this verse and the five which follow it?<\/p>\n The most probable solution appears to me to be this. Our Lord desired to teach His disciples that His own second advent in glory would not be a time of carnal ease to everybody as the Jews thought, but a time of trial to men’s religion, and of sifting and separation to the visible church.-It would be ushered in by such a period of tribulation and suffering, that none but those who were sitting loose to the world, and ready to give up everything for Christ’s sake, would come out of it unscathed.-It would be a time when believers must give up all thought of worldly goods, and beware of lingering and looking back to the world. Nothing but singleness of eye, wholeness of heart, and unworldliness of spirit would abide the fire of that day.<\/p>\n The verse before us, in short, appears to me a proverbial expression. It shows the sort of thing which Christians must not do, and the sort of spirit which they must beware of, if they would come safely through the day of the Lord’s appearing.<\/p>\n The house-tops in Eastern countries, be it remembered, are generally flat, and much used by the inhabitants. The stairs were often outside, and a man need not come down through the house to flee away. Moreover he might flee over the flat roofs of his neighbours houses, and thus escape, in any sudden time of danger.<\/p>\n Whether in all this there may not be some reference to that future siege of Jerusalem, which is so closely connected with our Lord’s second advent (Zec 14:1-21,) I am not prepared to decide. There is perhaps a deeper and fuller meaning in the verse than has yet been discovered. There are to be circumstances attending the second advent of Christ, in all probability, of which at present we have very inadequate conceptions, and which perhaps are mercifully withheld from us now, because we could not bear them.<\/p>\n v33.-[Whosoever shall seek, &c.] This verse appears to point out that there will be a fiery trial of men’s religion at the time of Christ’s second advent, and that none will come through it safely, but those who are prepared to give up everything, even life itself, for Christ’s sake.<\/p>\n [Preserve it.] The word so rendered is very peculiar. It means literally, “to bring forth alive.” It is only found in one other place in the New Testament. Act 7:19.<\/p>\n v35.-[Two women…grinding together.] This expression may seem strange to an English ear at first hearing. It is an exact description of what may commonly be seen in Eastern countries. Major quotes the following passage from Dr. Clarke. “Scarcely had we reached our apartments at Nazareth, than we beheld two women grinding at the mill, in a manner most fully illustrating the saying of our Saviour. They were preparing flour to make bread, as is always customary when strangers arrive. The two women seated on the ground held between them two round flat stones. In the centre of the upper stone was a cavity for pouring in corn, and by the side of this an upright wooden handle for moving the stone. One of the women with her right hand pushed this handle to the women opposite, who again sent it to her companion, thus giving a rotatory and very rapid motion to the upper stone. Their left hand was all the while employed in supplying fresh corn, as fast as the bran and corn escaped from the sides of the machine.” See Exo 11:5; Isa 47:1-3.<\/p>\n v37.-[Where Lord?] The question of the disciples appears to show that they were entirely perplexed by the words which our Lord had just spoken. The answer they received seems intended to keep them purposely in ignorance of our Lord’s full meaning. At present they were not able to bear it.<\/p>\n [Wheresoever…body…eagles…together.] This is a dark and mysterious saying, and has greatly perplexed all commentators. That it refers to the well-known power of the vulture-tribe, to discern carcases, whether by eye or by smell, is allowed by all. (Job 39:30.)-That it is a proverbial saying, signifying the gathering of things which from any cause have an attraction one to another, is also allowed.-But when we come to the precise application of the saying, we find great variety of opinions. The parallel expression in Matthew, (Mat 24:28,) contains a Greek word for the body, which means a “dead body.” The word used in the verse before us, does not necessarily mean a dead body. In other respects the two passages are alike.<\/p>\n 1. Some think that “the eagles” mean the saints. This is by far the commonest opinion. It is held by Chrysostom, Ambrose, Jerome, Theophylact, Euthymius, Luther, Calvin, Brentius, Bullinger, Bucer, Gualter, Beza, Pellican, Flacius, Musculus, Parus, Piscator, Cocceius, Jansenius, Quesnel, Du Veil, Cornelius Lapide, Calovius, Suicer, Ravanell, Poole, Trapp, Cartwright, Pearce, Leigh, Wordsworth, and Burgon.<\/p>\n The meanings these writers attach to “the body,” are exceedingly various. Suffice it to say that some think it means “heaven,”-some “Christ,”-some “the Church,”-some “the Lord’s Supper,”-and some “the judgment.”<\/p>\n 2. Some think that “the eagles” mean the Roman armies, whose military ensign was the eagle, and “the body,” Jerusalem and the Jewish nation. This is the view of Hammond, Lightfoot, Whitby, Doddridge, Burkitt, Bengel, Gill, Parkhurst, Scott, A. Clark, Major, Davidson, Stier, and Barnes.<\/p>\n Matthew Henry, with characteristic kindliness, seems to think that this interpretation and the former one may both be correct at the same time.<\/p>\n 3. Some think that “the eagles” mean false prophets. This is the view of Aretius and Arias Montanus.<\/p>\n 4. Some think that “the eagles” mean all mankind, and “the body,” the judgment day. This is the view of Barradius, Stella and Maldonatus.<\/p>\n 5. Origen thinks that “the body” means the Church, and “the eagles gathered together,” the unanimous consent of doctors and early fathers.<\/p>\n 6. Chemnitius thinks that “the eagles” mean Christ Himself.<\/p>\n 7. Heinsius thinks that the whole sentence is only a figurative prediction of the extreme rapidity of Christ’s second advent. He shall come as rapidly as eagles come to a carcase.<\/p>\n 8. Alford thinks that “the eagles” mean the angels of vengeance, and “the body” the whole world.<\/p>\n I cannot undertake to decide amidst so many conflicting judgments. I only venture the opinion that, looking at the context, the eagles are more likely to be emblems of the angels who will be employed at our Lord’s second coming, than of anything else. The verse immediately preceding that before us speaks of the separation between the just and the unjust which shall take place at our Lord’s appearing. In that separation we are distinctly told elsewhere, the agents employed shall be the angels. (Mat 13:49.) Is it too much, then, to conjecture that our Lord’s simple meaning is, that wherever “His body” is, His professing Church, there the angels shall gather together at the last day, and sever the wicked from the just, in order to give to each his appointed place?<\/p>\n It is, however, very probable that all the interpretations, hitherto proposed, will prove at last incorrect, and that the true one may yet remain to be discovered at the second advent. That our Lord purposely meant it to be regarded as a mysterious saying is very evident.<\/p>\n Luk 17:26-27. See on Mat 24:37-39. The continued unbelief and carelessness of the world in regard to the coming of the Son of man is thus illustrated.<\/p>\n In these verses our Saviour declares, that Jerusalem’s destruction, and the world’s final desolation at the great day, would be like the destruction of the old world in the days of Noah, and like the destruction of Sodom in the days of Lot, and that both in regard of unexpectedness, and in regard of sensuality and security, as they before the flood were eating and drinking, marrying and giving in marriage; that is, wholly given up to sensuality and debauchery; and did not know, that is, did not consider, the floods coming, until it swept them away; thus was it before the destruction of Jerusalem, and will be before the end of the world. <\/p>\n Hence we learn, that as the old world perished by infidelity, security, and sensuality, so will the same sins be prevailing before the destruction of this present world. As it was in the days of Noah, so shall it be in the days of the Son of man.<\/p>\n Luk 17:26-30. As it was in the days of Noe, &c. In the next place, he foretold the stupidity of the generation he should come to destroy, comparing it to that of the old world, about the time of the flood; who, being wholly unaffected with the admonitions which Noah gave them, while building the ark, and with the threatenings which he then denounced, went on as usual, following their ordinary occupations, and pursuing their pleasures, both lawful and unlawful, in great security. The consequence of which was, that, ere they were aware, the flood came and destroyed them all. See on Mat 24:37; Mat 24:39. Likewise, as it was in the days of Lot The Jewish people shall be sunk in carnal security at the coming of the Son of man to execute judgment upon them, as the Sodomites were, when they were unexpectedly destroyed by fire and brimstone from heaven.<\/p>\n Vers. 26-30. And as it was in the days of Noe, so shall it be also in the days of the Son of man. 27. They did eat, they drank, they married, and were given in marriage, until the day that Noe entered into the ark; and the flood came, and destroyed them all. 28. Likewise also, as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; 29. But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. 30. Even thus shall it be in the day when the Son of man is revealed.<\/p>\n While believers sigh with growing ardour for the return of their Lord, carnal security more or less complete takes possession of the race. It is an epoch like those which have preceded all the great catastrophes of history. The business of earthly life is carried through with regularity; but religious feeling gradually disappears from the heart of men who have become secularized. The days of Noe denote the 120 years during which the ark was a-building. strictly means, were given in marriage, that is to say, young daughters by their parents. The finite verbs , (Luk 17:28), (Luk 17:29), are in apposition to , and, as such, are still dependent on . The apodosis does not occur till Luk 17:30. This form is analogous to the Hebrew construction which we have so often observed in Luke (, with a finite verb for its subject). is generally regarded as active: God caused it to rain. Comp. Gen 19:24, (Mat 5:45). But as in this case the would be pleonastic, and as is found in Polybius and the later Greek authors in a neuter sense, it is more natural to adopt this sense here, by which we at the same time preserve the parallelism between (subject, ) and the , Luk 17:27 (subject, ).<\/p>\n The word supposes that Jesus is present, but that a veil conceals His person from the view of the world. All at once the veil is lifted, and the glorified Lord is visible to all. This term occurs again in the same sense, 1Co 1:7; 2Th 1:7; 1Pe 1:7; and perhaps 1Co 3:13. The point of comparison between this event and the examples quoted is the surprise caused in the bosom of security.<\/p>\n Mat 24:37-39 contains a passage parallel to Luk 17:26-27 (the example of Noe). The idea is the same; but the terms are so different, that they forbid us to assume that the two editions proceed from the same text. <\/p>\n THE DAYS OF NOAH<\/p>\n Luk 17:26-27. And as it was in the days of Noah, so it will be in the days of the Son of man. They were eating, drinking, marrying, getting married, until the day on which Noah entered into the ark, and the flood came and destroyed them all. Abel was a holy man, and Gods first martyr, succeeded by his brother Seth in the leadership of the antediluvian Holiness Church; while Cain was the patriarchal founder of the Anti- holiness Church, being very religious, as we see from his offering to the Lord; but no blood i. e., no sanctification. After many centuries of separation, unfortunately the holiness people intermarried with the Cainites, the latter predominating and leading the former into worldliness, till the lights of truth and holiness had yielded to an almost total eclipse amid the fogs of worldly wickedness and dead Churchism, till God in mercy found it necessary to interpose, and miraculously give victory and a new start to His truth and righteousness on the earth, lest the last hope of humanity should go down in the gloom of rayless night, thus bringing the flood on an ungodly world, which He saw, if let alone, would do nothing but populate hen. Therefore, in mercy interposing to arrest the otherwise hopeless, hellward-bound trend, He rescued the only surviving righteous family to populate the newborn world, Noahs ark, in which the faithful few mounted the raging floods and rode above a perishing world, emblematizing the cloud in which the faithful few will be caught up when the Lord comes. Here you see our Lords description of the business rush among the antediluvians, going fight on till the flood came. So the legitimate conclusion follows that this wicked world will be, like the people before the flood, engrossed and bewildered with transitory things, heeding not the solemn warnings we have in this precious Book, amply sufficient to fortify us against all delusion and surprise. So it was in the days of Noah, who knew well that the flood was coming, and preached it to the people; yet they believed him not, but rushed right on in their worldly impetuosity till the flood came and took them all away. Our Infallible Savior assures us that a repetition of these events is impending at the time of His coming. God help us to be true, and, like Noah, warn the people, and thus clear our skirts of their blood! If they believe us, it will be well for them; if not, we have delivered our souls.<\/p>\n 17:26 {10} And as it was in the days of Noe, so shall it be also in the days of the Son of man.<\/p>\n (10) The world will be taken by surprise with the sudden judgment of God, and therefore the faithful ought to continually watch.<\/p>\n When Jesus said the days of the Son of Man would be similar to the days of Noah He meant the days just before the Son of Man’s reign. This is clear from the comparison with the beginning of the Flood. In Noah’s days and toward the end of the Tribulation, just before Jesus returns, people were and will be unresponsive to preached warnings of coming judgment (cf. Mat 24:37-39; 2Pe 2:5). In Noah’s day, "The wickedness of man was great on the earth, and every intent of the thoughts of his heart was only evil continually" (Gen 6:5). "Now the earth was corrupt in the sight of God, and the earth was filled with violence" (Gen 6:11).<\/p>\n And as it was in the days of Noah, so shall it be also in the days of the Son of man. 26. as it was in the days of Noe ] as described in Gen 7:11-23. The Second Advent should flame upon a sensual and unexpectant world. Fuente: The Cambridge Bible for Schools and … Continue reading “Exegetical and Hermeneutical Commentary of Luke 17:26”<\/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-25659","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25659","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=25659"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25659\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25659"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25659"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25659"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>WHEN DO LAWFUL THINGS BECOME SIN TO US? <\/p>\n
II. <\/strong>HOW WE MAY JUDGE OF OUR HEARTS, AND KNOW WHEN THEY MISCARRY AND OFFEND IN THE PURSUIT, USE, AND ENJOYMENT OF LAWFUL THINGS. <\/p>\n
III. <\/strong>WHAT ARE THE SINS THAT ATTEND THE IMMODERATE SINFUL USE OR ABUSE OF LAWFUL COMFORTS? I will confine myself to the sins in the text. <\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/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: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
<\/em><\/p>\nFuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
SUDDENNESS OF CHRISTS SECOND COMING<\/strong><\/p>\n
[In the days of Noah and of Lot the great mass of mankind were in a state of carnal enjoyment<\/em>, of criminal security<\/em>, and of contemptuous unbelief<\/em>.<\/p>\n
Had they pursued these things in subserviency to higher and better things, there would have been no blame imputed to them: for, the eating, and drinking, and marrying, and buying, and selling, and planting, and building, were not wrong in themselves: but the evil of this state consisted in its being their chief, if not their only, occupation. Had we been told, that, in addition to these things, they wept, they fasted, they prayed, they turned to God, and served the Lord with their whole hearts, we should not have grudged them one atom of their enjoyments, or have thought the worse of them for their worldly occupations. But God was not in all their thoughts; eternity was hid from their view; the things of time and sense engaged their whole attention: they took for granted that they had nothing to fear from the hands of God, and therefore they were under no anxiety to obtain his favour. In a word, they regarded their bodily welfare, but had no concern at all about their souls.
But this security of theirs did not proceed from ignorance: the antediluvians were taught by Noah, for one hundred and twenty years together, that God would punish their supineness, that he would punish it too by a deluge that should overwhelm the whole earth. Moreover, the ark was gradually prepared in their sight; so that at least they must see that the preacher believed his own declarations. In like manner, the inhabitants of Sodom were warned by Lot, who vexed his righteous soul from day to day with their unlawful deeds. But, as Noah was doubtless regarded as little better than a maniac, so, Lots words, we are told, appeared, even to his own relatives, as idle tales; he seemed as one that mocked unto his sons-in-law. This it was that chiefly aggravated the guilt of the persons referred to: they were called, but they would not answer; they were warned, but they would not hear: they cast Gods words behind them, and set at nought all his threatenings, and poured contempt upon all his messages of love and mercy. Such was their state in the days of old.]
And similar to it will be the state of the world at the last day
[Should we attempt to describe the state of the world at this hour, where could we find words more proper to represent it than those in the text? We may appeal to all, whether the great mass of Christians, no less than of heathens, be not divided between the two pursuits of business and pleasure? Into how many companies may you go, before you will find a person that seriously inquires, Where is God my Maker? We might here speak of the open sins which are every where committed without shame and without remorse: but we purposely omit the mention of any gross sin whatever, and confine ourselves to the things specified in our text as characterizing the most inoffensive part of the antediluvian world, and of the inhabitants of Sodom; because it is to the more inoffensive part of the community that we now more especially address ourselves: and we ask whether the text be not a faithful picture of them? In particular, is not serious religion held up to scorn? and are not the promoters of it considered as the troublers of Israel? Blessed be God, the ark is rearing in the midst of you; and there are a few who boldly protest against the impiety that prevails: but how few improve the warnings that they hear, or set themselves in earnest to flee from the wrath to come!
Nor is this picture less descriptive of those who will be alive at the day of judgment. The same carnal enjoyments will be sought then as now; the same criminal security will obtain; and the same contemptuous unbelief will decry all need of vital godliness. The people of that generation will be warned, even as you have been; and they will regard the messages of God as the dreams of gloomy superstition, or the reveries of enthusiastic folly. This state of things will continue even to the very moment that Christ shall come to judgment, precisely as it did among the antediluvians, till the flood came, and, among the inhabitants of Sodom, till the fire came down from heaven to consume them.]
This melancholy prospect renders it necessary for me to point out,<\/p>\n
Consider then its danger,<\/p>\n
1.<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Ryle’s Expository Thoughts on the Gospels<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)<\/b><\/i><\/h4>\n
Fuente: William Godbey’s Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"