14<\/strong>. hated him<\/em> ] And this was not strange, seeing that the very beginning of his reign had been signalised by a hideous massacre of his subjects. (Jos. Antt.<\/em> xvii. 9, 3.)<\/p>\n and sent a message after hint<\/em> ] Rather, an embassy <\/strong> to follow him <\/strong> (Luk 14:32<\/span>). Here again the incident would be entirely obscure, if we did not know from Josephus that the Jews did<\/em> send an embassy of 50 to Augustus who were met on their arrival at Rome by 8000 Jews to recount the cruelties of Archelaus, and plead for deliverance from him and the Herods generally. (Jos. Antt.<\/em> xvii. 11, 1, &c.) Although not immediately successful, the embassy was one of the circumstances which led to his ultimate deposition.<\/p>\n this man<\/em> ] The ‘this’ is supremely contemptuous. For the fact shadowed forth see Joh 15:18<\/span>; Joh 19:14-15<\/span>; Joh 19:21<\/span> .<\/p>\n <\/em><\/p>\n But his citizens – <\/B>His subjects, or the people whom he was desirous of ruling.<\/P> Hated him – <\/B>On account of his character, and their fear of oppression. This was, in fact, the case with regard to Archelaus, the Jewish prince, who went to Rome to be confirmed in his kingdom.<\/P> Sent a message, saying … – <\/B>His discontented subjects, fearing what would be the character of his reign, sent an embassy to remonstrate against his being appointed as the ruler. This actually took place. Archelaus went to Rome to obtain from Augustus a confirmation of his title to reign over that part of Judea which had been left him by his father, Herod the Great. The Jews, knowing his character (compare Mat 2:22<\/span>), sent an embassy of 50 men to Rome, to prevail on Augustus not to confer the title on him, but they could not succeed. He received the kingdom, and reigned in Judea in the place of his father. As this fact was fresh in the memory of the Jews, it makes this parable much more striking. By this part of it Christ designed to denote that the Jews would reject him – the Messiah, and would say that they did not desire him to reign over them. See Joh 1:11<\/span>. So it is true of all sinners that they do not wish Jesus to reign over them, and, if it were possible, would cast him off, and never submit to his reign.<\/P> <\/p>\n Verse 14<\/span>. His citizens<\/B><\/I>] Or countrymen <\/I>– the Jewish people, who professed to be subjects of the kingdom of God.<\/P> <\/P> Hated him<\/B><\/I>] Despised him for the meanness of his birth, his crucifixion to the world, and for the holiness of his doctrine. Neither mortification nor holiness suits the dispositions of the carnal mind.<\/P> <\/P> Sent a message after him<\/B><\/I>] As, in Lu 19:12<\/span>, there is an allusion to a person’s going to Rome, when elected to be ruler of a province or kingdom, to receive that dignity from the hand of the emperor, so it is here intimated that, after the person went to receive this dignity, some of the discontented citizens took the opportunity to send an embassy to the emperor<\/I>, to prevent him from establishing the object of their hatred in the government.<\/P> <\/P> We will not have this man<\/B><\/I>, &c.] The Jews rejected Jesus Christ, would not submit to his government, and, a short time after this, preferred even a murderer to him. Like cleaves to like<\/I>. No wonder that those who murdered<\/I> the Lord of glory should prefer a murderer<\/I>, one of their own temper, to the Redeemer of their souls.<\/P><\/p>\n 14. his citizens<\/B>His propersubjects; meaning the Jews, who expressly repudiating our Lord’sclaims said, “We have no king but Csar” (Joh19:15<\/span>). In Christendom, these correspond to infidel rejecters ofChristianity, as distinguished from professed Christians.<\/P><\/p>\n But his citizens hated him<\/strong>,…. Not those who are fellow citizens with the saints, and of the household of God; whose citizenship is in heaven, and who are seeking the better country, and heavenly city; but the Jews, who were his own people and nation, among whom he was born, to whom he was sent and came, and had an undoubted right to the government of them: these hated him with a mortal hatred, as appeared by their traducing his person in the most opprobrious manner; vilifying his doctrine as false; ascribing his miracles to a diabolical influence; and by persecuting his disciples and followers:<\/p>\n and sent a message after him<\/strong>; this seems to have respect to their outrage against the disciples of Christ, after his ascension; when they not only mocked them, as on the day of Pentecost, but laid hold on them, and put them in hold, even in the common prison, and persecuted them from place to place; and so virtually,<\/p>\n saying, we will not have this man to reign over us<\/strong>: they would neither receive his Gospel, nor submit to his ordinances; but put them away from them, and judged themselves unworthy of everlasting life: and this is the language of every graceless soul; and is to be observed in their opposition to, and neglect of the truths of Christ, and his divine institutions; which are a yoke they do not care to take upon them, though so mild and easy, and are cords which they cast away from them.<\/p>\n His citizens <\/B> ( <\/SPAN><\/span>). That actually happened with Archelaus. <\/P> <\/p>\n <\/strong><\/p>\n 1) “But his citizens hated him,” <\/strong>(ho de politai emisou autou) “However his citizens hated him,” those of His own race, Joh 1:11<\/span>; Joh 15:18<\/span>; Mat 23:37-39<\/span>. Just as “the servants” are members of His new covenant fellowship of church disciples, Joh 15:10<\/span>.<\/p>\n 2) “And sent a message after him, saying,” <\/strong>(kai apesteilan presbeian opiso autou legontes) “And they commissioned, mandated, or dispatched a delegation after him, repeatedly saying,” asserting, as an embassy, Luk 14:32<\/span>.<\/p>\n 3) “We will not have this man to reign over us.” <\/strong>(ou thelomen touton basileusai ep hemas) “We do not will this one to reign over us,” at all, as a Messiah, especially. They called Him “this man,” not even wanting to mention His name, as if He were unclean, a criminal, or obnoxious to them. But one day they will, Luk 1:31-33<\/span>; 1Co 15:24-28<\/span>.<\/p>\n (14) But his citizens hated him, and sent a message after him.<\/strong>Here, also, recent history supplied a feature in the parable. This was precisely what the Jews had done in the case of Archelaus, both at the time referred to in the Note on Luk. 19:12<\/span>, and later on, when their complaints were brought before the Emperor, and led to his deposition and banishment to Gaul. That which answers to it in the inner meaning of the parable is the unwillingness of the Jewsor, taking a wider view of the interpretation, of mankind at largeto accept the law of Christ or acknowledge His sovereignty.<\/p>\n 14<\/strong>. <\/strong> His citizens<\/em> For it was not a foreign kingdom which this nobleman went to obtain, but the sovereignty over his own state. Our Lord here predicts of himself that he is about to depart, laden with the rejection by his countrymen of his claims. He came to his own and his own received him not. <\/p>\n Sent a message after him<\/em> The Jews sent their embassy to the court of the emperor against Archelaus. By parity, the rejection of Christ by sinners goes to the very court of heaven. Nay, it rejects God himself. <\/p>\n We will not<\/em> <\/em> The verb will <\/em> here, as in several places of the New Testament, loses much of its force by being mistaken for the auxiliary verb will. <\/em> Let it here be rendered “we WILL that this man shall not reign over us.” It is a wicked, insulting will <\/em> that continues the foul rebellion.<\/p>\n “But his citizens hated him, and sent a deputation after him, saying, ‘We will not that this man reign over us.’ ”<\/p>\n However, there were others who rejected completely the idea of His rule over them. And they sent a deputation after Him, basically informing God that they did not want Him as King. In this we see the activities of the religious authorities which would seek to prevent His Kingly Rule being established. Being very much what happened when Archelaus, on whose life the parable is based, went to Caesar, it is clearly an essential part of the story.<\/p>\n Luk 19:14<\/span><\/em><\/strong>. <\/strong>But his citizens hated him,<\/em><\/strong><\/strong> His natural subjects hated him without a cause, as appears from the message or embassy which they sent after him to the potentate, from whom he sought, what in the latter times has been called investiture. <\/em>For, in that message they alleged no crime against him, but only expressed their ill-will towards him, by declaring that they would not have him to reign over them. This is a fit representation of the causeless opposition which the Jewish great men made to Jesus. But the embassyhad no effect; the prince received the kingdom, and returned with full authority, which he exercised in calling his servants to account, and in punishing his rebellious subjects. So the opposition which the Jews made to our Lord’s spiritual kingdom proved ineffectual: having all power in heaven and earth <\/em>given unto him after his death, as mediator, he will return to reckon with his apostles, and ministers, and rebellious subjects; nay, he has returned already, and punished the Jews with a most exemplary punishment, for resisting his government. See ve <\/p>\n Luk 19:14-15<\/span> . The embassy sent forth after him ( ) goes to the bestower of the kingdom<\/em> ; hence ; “ fastidiose<\/em> loquuntur,” Bengel.<\/p>\n ] his fellow-citizens<\/em> , Plat. Protag<\/em> . p. 315 C, and frequently; Gen 23:11<\/span> .<\/p>\n . . .] not instead of . (Markland, ad Lys<\/em> . I. p. 280 f.; Bornemann), but definite rejection<\/em> : we will not<\/em> that this man shall be king<\/em> . On ( Aor<\/em> .), see Schaefer, App. ad Dem<\/em> . III. p. 457.<\/p>\n Luk 19:15<\/span> . In respect of the form (Lachmann, Tischendorf), see on Mar 5:43<\/span> .<\/p>\n ] who gained anything, and what he gained<\/em> ? See on Mar 15:24<\/span> .<\/p>\n .] not: “negotiando lucratus esset<\/em> ” (Castalio, so usually), but: had undertaken<\/em> . Comp. Dion. Hal. iii. 72. Passages where . means perscrutari<\/em> are not in point here, Plat. Phaed<\/em> .<\/p>\n DISCOURSE: 1563 Luk 19:12<\/span>; Luk 19:14<\/span>. A certain nobleman went into a far country, to receive for himself a kingdom, and to returnBut his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us<\/em>.<\/p>\n THERE is scarcely any one to be found who does not imagine he loves God. Men form erroneous notions of the Deity, and then approve of him as corresponding with their views of his character. But, if all his attributes were faithfully set before them, they would rather turn from him with hatred and disgust. The Jews conceived, that, when their Messiah should come, they should all be ready to welcome his arrival. But, when he really did come, and declared that his kingdom was not of this world, they poured contempt upon him, and persecuted him unto death. To shew them this conduct of theirs was foreseen, our blessed Lord advertised them of it before it came to pass. And, to rectify their views, spake to them the parable before us. The conduct of the citizens towards this nobleman marks the conduct which would be observed towards the Lord Jesus both by Jews and Gentiles The recompence awarded to them by him, shews what all the enemies of Christ must expect at his hands And now let me make my appeal to you: Has not this been your conduct?<\/p>\n [The kingdom of Christ has been set up amongst you, and you have all been repeatedly called upon to submit to his sceptre. But who amongst you have thrown away the weapons of your rebellion? Who have renounced the lords which have hitherto had dominion over them, and determined henceforth to make no mention of any other name than that of Christ [Note: Isa 26:13<\/span>.]? Who account his yoke light and easy, and desire to have every thought of their hearts subjected to the obedience of Christ? You cannot but know that from your very earliest days, your own will, rather than his, has been the rule of your action; and that, instead of humbling yourselves before him, and seeking mercy through his atoning blood, you have maintained a stoutness of heart, most of you, at least, even to the present hour. I am well aware, that all have not equally avowed their independence on him, or proceeded to the same extremities in their rebellion against him: but whether you have rejected him with Pharisaic pride or with Sadducean indifference, the effect has been the same; you have equally in your hearts said, Who is Lord over us? I know not the Lord, neither will I obey his voice. I warn you then, that though he has with astonishing patience and long-suffering borne with you hitherto, the time is shortly coming when he will call you to account; and when, if you persist in your rebellion, he will say, Bring hither those that were mine enemies, who would not that I should reign over them, and slay them before me.]<\/p>\n 2.<\/p>\n Is not this your desert?<\/p>\n [We are apt to wonder at the Jews, that they could treat with such envenomed hostility a man like our blessed Saviour, so mild, so benevolent, so blameless. But their guilt is not to be compared with ours, whose views of his character are incomparably more enlarged. They saw him but as a man<\/em>. We know him to be God<\/em> as well as man, even Emmanuel, God with us. They knew not the true end of his coming into the world: we know that he came to give his life a ransom for us, and by his own obedience unto death to make reconciliation for us with our offended God. We even profess to believe in him, and to be his obedient followers: and yet, in our conduct, we shew ourselves enemies to him in our minds by wicked works, even as they. What then can we expect but that the sword of vengeance shall be drawn forth against us, and that, when we shall stand before him in the last day, he will bid us to depart accursed into everlasting fire prepared for the devil and his angels. Dear brethren, I pray God you may not, by persisting in your rebellion, reduce yourselves to this awful condition. Now, if you will submit yourselves to him, he will be gracious and merciful unto you, and will blot out your iniquities as a morning cloud; but if you suffer this day of grace and salvation to pass unimproved, you will deplore it to all eternity: for how can ye escape, if ye neglect so great salvation?]<\/p>\n<\/p>\n 12 He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return.<\/p>\n<\/p>\n 13 And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come.<\/p>\n<\/p>\n 14 But his citizens hated him, and sent a message after him, saying, We will not have this man<\/em> to reign over us. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 14. Sent a message<\/strong> ] Instead of sending a lamb to this ruler of the earth, Isa 16:1<\/span> , of the covering his altar with the calves of their lips, Hos 14:3<\/span> . Such masterless monsters are rife everywhere, such dust heaps are found in every corner. <\/p>\n 14.<\/strong> ] The nobleman, son of a king, <\/strong> ,<\/strong> is the Lord Jesus; the kingdom is that over his own citizens, the Jews. They sent a message after Him; their cry went up to Heaven, in the persecutions of his servants, &c.; we will not have this man to reign over us.<\/strong> The prarble has a double import: suited both to the disciples ( ), and the multitude ( ).<\/p>\n Luk 19:14<\/span> . = , fellow-citizens of the aspirant to kingship while a private citizen (as in Gen 23:11<\/span> , Sept [151] , Heb 8:11<\/span> , W.H [152] ). , hated habitually, showing something far wrong in him, or in them<\/em> . : this actually happened in the case of Archelaus, on just grounds<\/em> ; this, however, is no proof that he cannot have been in Christ’s mind. The point is, hatred just or unjust, in the case both of Archelaus and of Jesus very real. , we don’t wish, an emphatic nolumus<\/em> , stronger than , etc.<\/p>\n [151] Septuagint.<\/p>\n [152] Westcott and Hort.<\/p>\n citizens, or subjects. <\/p>\n hated = used to hate, a message = an embassy (Compare Luk 14:32). This was actually done in the case of Archelaus (Josephus, Antiquities xvii. 11 1, &c.) The Jews appealed to Augustus, on account of the cruelties of Archelaus and the Herods generally, It led ultimately to his deposition, <\/p>\n will. App-102. <\/p>\n over. Greek. epi. App-104. <\/p>\n 14.] The nobleman, son of a king, , is the Lord Jesus; the kingdom is that over his own citizens, the Jews. They sent a message after Him; their cry went up to Heaven, in the persecutions of his servants, &c.; we will not have this man to reign over us. The prarble has a double import: suited both to the disciples ( ), and the multitude ( ).<\/p>\n Luk 19:14. , citizens) as the people of Jerusalem were.-, conceived a hatred towards Him) See Luk 19:47.-, sent) after His departure.-, this fellow) They speak contemptuously.<\/p>\n Luk 19:27, 1Sa 8:7, Psa 2:1-3, Isa 49:7, Zec 11:8, Joh 1:11, Joh 15:18, Joh 15:23, Joh 15:24, Act 3:14, Act 3:15, Act 4:27, Act 4:28, Act 7:51, Act 7:52 <\/p>\n Reciprocal: Gen 37:8 – reign over us Exo 2:14 – Who Num 16:13 – thou make Deu 20:11 – tributaries 2Sa 20:1 – We have 2Sa 22:41 – I might 2Sa 23:7 – and they shall 1Ki 12:16 – now see 2Ch 10:16 – David 2Ch 13:8 – the kingdom Psa 2:3 – General Psa 18:17 – them Psa 21:8 – General Psa 34:21 – they Psa 69:14 – let me Psa 89:23 – plague Psa 99:1 – Lord Jer 5:5 – but these Jer 44:16 – we Eze 3:7 – Israel will Mic 3:2 – hate Mat 23:37 – and ye Mat 25:15 – talents Luk 6:49 – that heareth Act 7:35 – Moses 2Pe 2:10 – despise<\/p>\n 4<\/p>\n This verse applies to people in the kingdom who deny the authority of King Jesus. Such persons will not make the proper use of their opportunities.<\/p>\n Luk 19:14. But his citizens. His fellow-citizens. Peculiar to this form of the parable.<\/p>\n Hated him. No reason is assigned for their hatred, which is the sole motive of their action. The world hates our Lord unreasonably, and therefore opposes Him.<\/p>\n An embassy. This was sent to the supreme authority, just as the Jews had sent a protest to Rome in the case of Archelaus.<\/p>\n We will not, that, etc. No other reason was urged than their unwillingness.<\/p>\n This man. Perhaps used in contempt. This positive opposition to the Lord Jesus has manifested itself, ever since He went to receive His kingdom, mainly in persecution of His servants, whose cry to heaven is the message of hatred from the world; we will not that, etc.<\/p>\n Luk 19:14-15. But his citizens hated him The natural subjects of this kings son, (see on Luk 19:12,) hated him without a cause, as appears from the message which they sent to this potentate, from whom he sought what in latter times has been called investiture. For in that message they alleged no crime against him. But only expressed their ill-will toward him, by declaring that they would not have him to reign over them. This is a fit representation of the causeless opposition which the Jewish great men made to Jesus. The message which these citizens sent after their prince had no effect; he received the kingdom, and returned with full authority, which he exercised in calling his servants to account, and in punishing his rebellious subjects. So the opposition which the Jews made to our Lords being made king proved ineffectual. Having, therefore, all power in heaven and in earth given unto him, he will return to reckon with his apostles and ministers, and other servants, and especially his rebellious subjects. Nay, he has returned already in more respects than one, and has both punished the Jews and other persecutors of his people, and opposers of his gospel, with most exemplary punishment. Then he commanded these servants to be called, that he might know how much every man had gained, &c. So Jesus, both at the day of mens death, and at the general judgment, will make a strict inquiry into the use and improvement which all his servants, but especially the ministers of his gospel, have made of the talents and opportunities committed to them. See Macknight, and notes on Mat 25:19, &c.<\/p>\n Verse 14 <\/p>\n His citizens; the people of the province over whom he was to reign. They represent the Jews generally. <\/p>\n The citizens of Herod Archelaus’ territory opposed his reign, though his credentials were impeccable. They persuaded Caesar Augustus to give him only half of his father’s kingdom and to award him the title ethnarch rather than king. [Note: Josephus, Antiquities of . . ., 17:9:3-7 and 17:11:1-4; idem, The Wars . . ., 2:2:1-3. ] <\/span> Similarly the Jews, and particularly their leaders, resisted Jesus’ rightful claim to be their King.<\/p>\n But his citizens hated him, and sent a message after him, saying, We will not have this [man] to reign over us. 14. hated him ] And this was not strange, seeing that the very beginning of his reign had been signalised by a hideous massacre of his subjects. (Jos. Antt. xvii. 9, 3.) and … Continue reading “Exegetical and Hermeneutical Commentary of Luke 19:14”<\/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-25727","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25727","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=25727"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25727\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25727"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25727"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25727"}],"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
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/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: 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: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
THE REBELLIOUS CITIZENS<\/strong><\/p>\n
The nobleman who went into a far country to receive a kingdom, represented our Lord Jesus Christ
[We are not to look for any hidden meaning in the title here given him: but it was well suited to the Lord Jesus as the only- begotten Son of God<\/em> [Note: .]. His journey to a far country to receive a kingdom, to us appears dark; but to a Jew, it would be exceeding clear and apposite. The ecclesiastical and civil governors were at that time appointed by the Roman emperor; and were frequently sent for, either to be confirmed in their authority, or to answer for their abuse of it. This was well known to the Jewish nation; so that, as applied to the Messiah, the allusion would appear both obvious and elegant. The Lord Jesus, though he was a king from the very hour of his birth (for he was born King of the Jews), never assumed any thing of royal dignity, but lived in so mean a condition, that sometimes he had not even where to lay his head. But on his ascension to heaven, he was exalted to be a Prince and a Saviour [Note: Act 5:31<\/span>.], and was invested with authority over all the powers of heaven, earth, and hell [Note: Eph 1:20-22<\/span>.].]<\/p>\n
[They hated him, we are told, and sent a message after him, saying, We will not have this man to reign over us. Thus the Jews treated our blessed Lord whilst he was yet in the midst of them; for they even put him to death for making himself a king, and declared, that they had no king but Csesar. And after his ascension they strove to the uttermost to prevent the establishment of his kingdom upon earth, persecuting to imprisonment and death all who called themselves his subjects.
And what is the treatment which he receives from us at this day? The conduct of those citizens, as expressed in their message, marked deliberation, union, virulence:<\/em> and with these is our conduct very clearly stamped. Our rejection of Christ is not sudden or occasional, but constant and uniform Nor is it peculiar to any one description of persons, but is found in all of every rank and every age Nor is there any other thing under heaven which so kindles the wrath of men, or instigates them to such implacable animosity, as this; Ye shall be hated of all men for my names sake, and whosoever killeth you, shall think he doeth God service ]<\/p>\n
[He said to his attendants, Bring hither those that were mine enemies, and would not that I should reign over them, and slay them before me [Note: ver. 27.]. So when our blessed Lord shall come to judge the world, will he say to his attendant angels. He bore long with the Jews before he destroyed them:<\/em> and so he may do with us<\/em>. But he inflicted on them at last a judgment heavier far than ever befell any nation under heaven. And on us also at last, when the day of grace has terminated, shall wrath come to the very uttermost. Now<\/em> every repenting sinner shall be spared and made partaker of his mercy: but then<\/em> no pity shall be shewn to any impenitent transgressor; but all without exception shall have the cup of Gods indignation put into their hands, and shall drink of it to all eternity. If the sword that smites his rebellious subjects were to put an end to their existence, it were well: but the death which it inflicts will be attended with an agony of which no conception can be formed, and of which there shall be no mitigation or end so long as God himself shall endure.]<\/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: Henry Alford’s Greek Testament<\/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: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"