44<\/strong>. shall lay thee even with the ground<\/em> ] Titus, if we may trust Josephus, accomplished this prophecy wholly against his will, being driven to the utter subversion and destruction of the city, by the desperate obstinacy of the Jews. Sulpicius Severus ( Hist.<\/em> ii.), who is supposed to be here incorporating a fragment of Tacitus, says, “alii et Titus ipse<\/em> evertendum templum in primis censebant quo plenius Judaeo- rum et Christianorum<\/em> religio tolleretur.” Josephus says that it was so frightfully desolated by the siege, that any Jew coming suddenly upon it would have asked what place it was (Jos. B. J.<\/em> vi. 1, 1). It was again laid waste in the rebellion under Barcochba.<\/p>\n and thy children within thee<\/em> ] The siege began at the Passover, and hence it is said that nearly 3,000,000 Jews,were crowded into the city.<\/p>\n shall not leave in thee one stone upon another<\/em> ] The subsequent attempt of the Jews to rebuild the Temple was frustrated by the outburst of subterranean fires. See Gibbon, ch. xxiii. 11. 309 (ed. Milman). Comp. Mic 3:12<\/span>.<\/p>\n of thy visitation<\/em> ] See Isa 29:2-4<\/span>; Hos 10:14-15<\/span>. For the word ‘visitation’ see 1Pe 2:12<\/span>; Sir 18:20 . The ‘visitation’ which they had neglected was one of mercy, Luk 1:68<\/span>.<\/p>\n Verse 44. The time of thy visitation.<\/B><\/I>] That is, the time of God’s gracious offers of mercy to thee. This took in all the time which elapsed from the preaching of John the Baptist to the coming of the Roman armies, which included a period of above forty<\/I> years.<\/P><\/p>\n 41-44. when beheld . . .wept<\/B>Compare La 3:51<\/span>,”Mine eye affecteth mine heart”; the heart again affectingthe eye. Under this sympathetic law of the relation of mind and body,Jesus, in His beautiful, tender humanity, was constituted even as we.What a contrast to the immediately preceding profound joy! He yieldedHimself alike freely to both. (See on Mt23:37<\/span>.)<\/P><\/p>\n And shall lay thee even with the ground<\/strong>,…. Beat down all the houses in it, the stately edifices, and even the temple itself; [See comments on Mt 24:2]<\/span><\/p>\n and thy children within thee<\/strong>; that is, the inhabitants of the place should be slain with the sword of the enemy, and so fall to the ground, and lie upon it;<\/p>\n and they shall not leave in thee one stone upon anther<\/strong>; such a consummate, and entire desolation shall be made, as was foretold by Daniel, Da 9:27<\/span><\/p>\n because thou knowest not the time of thy visitation<\/strong>; in which the dayspring from on high had visited them with his personal presence, preaching among them, and working miracles; and yet they knew him not, but despised and rejected him; yea, after that they had put him to death, and he was risen again, he ordered his disciples to begin their ministry, and preach the Gospel, at Jerusalem; and they continued for some time only preaching to them, or at least rarely elsewhere, till they put away the Gospel from them. The time of the ministry of John the Baptist, of Christ, and his apostles in Judea, was the time of Jerusalem’s visitation in a way of mercy; which not being taken notice of, and observed, brought another kind of visitation upon them, even in a way of wrath and vengeance. The Jews pretend to assign other causes of Jerusalem’s destruction; but the true cause was their rejection of Jesus, as the Messiah.<\/p>\n “Says Abai, Jerusalem was not destroyed, but because they profaned the sabbath, as it is said, Eze 22:26<\/span> “and have hid their eyes from my sabbaths”, c. Says R. Abhu, Jerusalem was not destroyed, but because they ceased reading the “Shema (hear, O Israel”, &c.) morning and evening, as it is said, Isa 5:11<\/span> woe to them that rise up early”, &c. Says Rab. Hamenuna, Jerusalem was not destroyed, but because there ceased in it the children of the school of Rabban, (children were not put to school,) as it is said Jer 6:11<\/span> “I will pour it out upon the children”, &c. Says Ula, Jerusalem was not destroyed, but because there was no shame among them, as it is said, Jer 6:15<\/span> “were they ashamed”, &c. Says R. Isaac, Jerusalem was not destroyed, but because small and great were put upon a level, as it is said, Isa 24:2<\/span> “as with the people, so with the priest”, &c. Says R. Amram, the son of R. Simeon bar Aba, R. Chanina said, Jerusalem was not destroyed, but because they did not reprove one another, as it is said, La 1:6<\/span> “her princes are become like harts”, &c. Says R. Judah, Jerusalem was not destroyed, but because they despised the disciples of the wise men, as it is said 2Ch 36:16<\/span> but they mocked the messengers of God”, &c. u.”<\/p>\n Thus they shifted off the true cause of their ruin, and ascribed it to other things.<\/p>\n u T. Bab. Sabbat, fol. 119. 2.<\/p>\n Shall dash to the ground <\/B> (<\/SPAN><\/span>). Attic future of <\/SPAN><\/span>, to beat level, to raze to the ground, a rare verb from <\/SPAN><\/span>, bottom, base, ground (Ac 22:7<\/span>), here alone in the N.T.<\/P> Because <\/B> (‘ <\/SPAN><\/span>). “In return for which things.”<\/P> Thou knewest not <\/B> ( <\/SPAN><\/span>). Applying the very words of the lament in the condition in verse 42<\/span>. This vivid prophecy of the destruction of Jerusalem is used by those who deny predictive prophecy even for Jesus as proof that Luke wrote the Gospel after the destruction of Jerusalem. But it is no proof at all to those who concede to Jesus adequate knowledge of his mission and claims. <\/P> <\/p>\n Lay thee even with the ground (ejdafiousin). Only here in New Testament. Primarily, to beat level, like a threshing – floor or pavement. The Septuagint uses it in the sense of dashing down to the ground (Psa 137:9<\/span>, and elsewhere). So Rev., from the succeeding reference to the children, and in allusion to the Psalm. <\/P> Visitation. See on 1Pe 2:12<\/span>. <\/P> 45 – 48. Compare Mt 21:12 – 19<\/span>; Mr 11:12 – 19<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And shall lay thee even with the ground,” <\/strong>(kai edaphiousin se) “And they will dash or crash you to the ground,” both the buildings and walls of the city of Jerusalem, Mic 3:12<\/span>; Mat 23:37<\/span>. All shall be raised to the ground.<\/p>\n 2) “And thy children within thee,” <\/strong>(kai ta tekna sou en soi) “And your children in you,” living in you, the Jewish people, not infants; This refers to the population of the Jews in the city.<\/p>\n 3) “And they shall not leave in thee one stone upon another,” <\/strong>(kai ouk aphesousin lithon epi lithon en soi) “And they will not leave a stone upon a stone in you,” of any building in your city, Mat 24:2<\/span>. The temple, businesses, and residences, were to be totally destroyed, and the ground ploughed thereafter, Mic 3:12<\/span>; 1Ki 9:7-8<\/span>; Mar 13:2<\/span>.<\/p>\n 4) “Because thou knewest not the time of thy visitation.” <\/strong>(anth’ hon ouk entos ton kaiton tes episkopes soul “Because you did not know or recognize the era of your visitation,” your gracious visitation, Dan 9:24<\/span>. When I cam to receive you as my own, Mat 23:37<\/span>; Joh 1:11<\/span>; Joh 5:40<\/span>; Luk 1:68<\/span>; Isa 55:6<\/span>; Joh 12:35<\/span>; 2Co 6:1-2<\/span>. The visitation refers to the day of grace, or free opportunity that was given to them, before judgment fell, Gen 1:24<\/span>; Exo 4:31<\/span>.<\/p>\n (44) And shall lay thee even with the ground.<\/strong>See Note on Mat. 24:2<\/span>. What is there said of the Temple, is here repeated of the city as a whole, and describes a general demolition of everything that could be demolished. So Josephus (Wars,<\/em> viii. 1, 1) describes the work as being done so effectively that, with the exception of one or two towers and part of the walls, the fortifications were so laid even with the ground that there was nothing left to make those that came thither believe that that part of the city had been inhabited.<\/p>\n The time of thy visitation.<\/strong>The phrase is not found in any other Gospel. The idea of visitation presents two aspects, one of pardon (Luk. 1:68<\/span>; Luk. 1:78<\/span>; Luk. 7:16<\/span>), the other of chastisement (1Pe. 2:12<\/span>). In both, however, the act of visiting implied looking after, caring for, and so a purpose of mercy. Modern usageespecially, perhaps, the common legal phrase of a mans dying by the visitation of God, of sickness being His visitationhas given undue prominence to the latter thought. Here it appears to include both. The Christ had visited it first with a message of peace. Then came the discipline of suffering, and Jerusalem knew not how to make a right use of either.<\/p>\n 44<\/strong>. <\/strong> Lay thee and thy children within thee<\/em> Thy children and thyself laid in one common ruin. By children <\/em> is meant, not minors, but native born inhabitants of any age. <\/p>\n One stone upon another<\/em> The Greek reads literally, they shall not leave in thee stone upon stone. <\/em> That is, the stone courses or tiers shall be wholly overthrown. It need not be interpreted that not a single stone shall be left lying upon another. See notes on Mat 24:2<\/span>.<\/p>\n Luk 19:44<\/span><\/em><\/strong>. <\/strong>Because thou knewest not the time, <\/em><\/strong>&c.<\/strong> Our Lord here assigns the cause of the destructionof Jerusalem, and her children; it was because that when God visited them by his Son,the Seed of Abraham and David,the Messiah,they did not know it, but rejected and crucified him, being blinded through the hardness of their hearts. The destruction of the city, and ofher inhabitants, clearly foreseen by our Lord in all its circumstances, was a scene so affecting, that it moved his tender soul, and made him weep. <\/em>The miseries of his bitterest enemies had more influence to afflict and melt his soul, than the admiration, the acclamations, and hosannas of his friends, to elate him with joy. His weeping was a wonderful instance of his humanity, and is so far from lessening the dignity of his character, that it beautifully illustrates it. Were it worth while, the reader might be put in mind that the historians of Greece and Rome, to aggrandize their heroes, have been at pains to relate occurrences at which they shed tears;but this would be to fall egregiously below the greatness of the subject. Is it possible to have the least relish for goodness, and not be enraptured with the conduct of our Lord in the present instance, and that inexpressibly tender spirit which he now discovered;especially if we consider, that the objects moving his compassion were enemies; and his fortitude was such, as to enable him to look without perturbation on the greatest disasters ready to fall on himself? See Mat 20:18-19<\/span>. Let wondering mortals then behold in this an example of compassion and generosity, infinitely superior to any thing that the heathen world can furnish;an example highly worthy of their admiration and imitation. <\/p>\n 44 And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 44. One stone<\/strong> ] See Mat 24:2<\/span> ; Mar 13:2<\/span> .<\/p>\n<\/p>\n Because thou knewest not the time of thy visitation<\/strong> ] Though thou be called the valley of vision, and the notation of thy name be the vision of peace, yet thou neither knowest the things of thy peace nor the time of thy visitation, as being blinded with malice and obstinance. <\/p>\n 44.<\/strong> ] <\/strong> .<\/strong> is used in two meanings:<\/em> shall level thy buildings to the foundation, and dash thy children against the ground:<\/strong> see reff.<\/p>\n <\/strong> is not ‘ infants<\/em> ,’ but thy children,<\/strong> in general.<\/p>\n <\/strong> .<\/strong> ] See ref. Matt. and note there.<\/p>\n <\/strong> <\/strong> <\/strong> <\/strong> ] Not, ‘ because of thy sins and rebellions;<\/em> those might be all blotted out, hadst thou known, recognized, the time of thy visiting by Me.<\/p>\n <\/strong> .<\/strong> is a word of ambiguous meaning visitation,<\/strong> either for good or for evil: see reff. It brings at once here before us the coming seeking fruit<\/em> , ch. Luk 13:7 and the returning of the Lord of the vineyard<\/em> , ch. Luk 20:16<\/span> .<\/p>\n It is however the first or favourable meaning of that is here prominent.<\/p>\n Luk 19:44<\/span> . : this verb (here only in N.T., Sept [155] several times) has both and . for its objects and must have a meaning assigned to it suitable to each: (1) to raze to the ground in reference to the city, (2) to dash to the ground in reference to the children or population of the city. Here only in N.T., frequent in Sept [156] . ., the season of thy gracious visitation. and its corresponding verb have this meaning in N.T. In Sept [157] it is a vox media<\/em> and is used with reference to visitations both in mercy and in judgment.<\/p>\n [155] Septuagint.<\/p>\n [156] Septuagint.<\/p>\n [157] Septuagint.<\/p>\n lay = level(and dash). Compare Septuagint, Psa 137:9. Hos 10:14. <\/p>\n children. App-108. <\/p>\n within. Greek. en. App-104. <\/p>\n one stone, &c. = stone upon (Greek. epi. App-104.) stone. <\/p>\n because = the reason for (anti. App-104. ) which things [is that]. <\/p>\n time = season. <\/p>\n visitation. As stated in Luk 1:68; Luk 1:78. <\/p>\n 44.] . is used in two meanings:-shall level thy buildings to the foundation, and dash thy children against the ground: see reff.<\/p>\n is not infants, but thy children, in general.<\/p>\n .] See ref. Matt. and note there.<\/p>\n ] Not, because of thy sins and rebellions;-those might be all blotted out, hadst thou known, recognized, the time of thy visiting by Me.<\/p>\n . is a word of ambiguous meaning-visitation, either for good or for evil: see reff. It brings at once here before us the coming seeking fruit, ch. Luk 13:7-and the returning of the Lord of the vineyard, ch. Luk 20:16.<\/p>\n It is however the first or favourable meaning of that is here prominent.<\/p>\n Luk 19:44. , thy children) The then existing age is denoted by this expression, extending to forty years subsequent, as in ch. Luk 23:28; Mat 24:34.- , in thee) The people had been collected together at the time of the Passover, when the city was encompassed.-[ , a stone upon a stone [one stone upon another]) even in the very temple of the city.-V. g.]- , because) The Jews, as Lightfoot observes, have assigned various causes, drawn from various sins, for their city being overthrown; the true cause is in this passage indicated.-[ , thou hast not known) Rom 10:19 (Did not Israel know?); nor hast thou even wished to know, ch. Luk 13:34 (How often would I have gathered thy children, etc., and ye would not!).-V. g.]<\/p>\n lay: 1Ki 9:7, 1Ki 9:8, Mic 3:12 <\/p>\n thy children: Luk 13:34, Luk 13:35, Mat 23:37, Mat 23:38 <\/p>\n leave: Luk 21:6, Mat 24:2, Mar 13:2 <\/p>\n because: Luk 19:42, Luk 1:68, Luk 1:78, Lam 1:8, Dan 9:24, Joh 3:18-21, 1Pe 2:12 <\/p>\n Reciprocal: Gen 21:1 – visited Exo 3:16 – visited Deu 28:49 – bring a nation Deu 28:50 – shall not Deu 28:52 – General Deu 32:43 – avenge Rth 1:6 – visited 1Sa 23:7 – he is shut 1Ki 16:17 – besieged Tirzah 2Ki 19:32 – cast a bank 2Ki 25:1 – pitched Job 18:20 – his day Psa 2:5 – Then Psa 8:4 – visitest Psa 40:15 – desolate Son 8:8 – in the day Isa 1:8 – besieged Isa 3:26 – shall sit Isa 5:13 – because Isa 10:3 – the day Isa 27:10 – the defenced Isa 29:3 – General Isa 37:33 – cast Jer 4:17 – keepers Jer 8:20 – General Jer 11:23 – the year Lam 1:17 – commanded Dan 9:26 – the prince Amo 6:11 – he will Mic 5:1 – he hath Zec 11:6 – I will no Zec 14:2 – the city Mat 24:21 – General Mat 24:39 – General Luk 7:16 – God Gal 4:25 – her<\/p>\n TIMES OF VISITATION<\/p>\n Thou knewest not the time of thy visitation.<\/p>\n Luk 19:44<\/p>\n There is indeed nothing so saddening to the mind as the thought of great opportunities unrecognised and unused. Whether it is in the case of a nation, of a Church, or of an individual, we think of the glorious possibility which once presented itself, of the time of visitation, of trial, when God came to see what they were capable of, to know what was in their heart; and then we think how the whole life of a nation has been lowered, how the energies of a Church have been weakened or misdirected, how the career of a man has been spoiled and stunted by a single irrevocable mistake.<\/p>\n I. Englands opportunity.And can we not see that to this nation in this age God has given a great, a magnificent opportunity? We have but to look around us to be reminded of what England is. But is it not certain that in the power, the influence, the wealth which God has put into our hands there lies a tremendous responsibility? We hear sometimes of the duty of asserting the national honour, of maintaining British interests; how could we better maintain our countrys honour than by letting it be seen that the only interests we care for are those of righteousness and peace? Have we not in our Indian and Colonial Empire a vast opportunity of promoting a high standard of political and social life? But then, what is our political and social life at home? Amidst the perplexities, the cross-lights of this difficult age, do we know the time of our visitation? Naught shall make us rue, says Shakespeare, if England to itself do rest but true. But is England true to itself, true to the great traditions, the noble memories, of the past life of the nation?<\/p>\n II. The Churchs opportunity.But if for the nation, so too, assuredly, for the Church of England is this age a time of visitation. As the Church stands face to face with the new world, the question arises, Can the Christian faith meet and assimilate the scientific knowledge, the social upheaval, the new thought and the new aspirations which come upon us so thickly from every side? Is Jesus of Nazareth the Christ of the future as of the past, or do we look for another? Has the Church a message for our democratic age, or is she a feudal institution that cannot stand in the presence of the organisation of labour? These are the questions which the Christian Church has to meet; and if she has no answer to give to them, if she is content to rest upon her great past and to forgo the possibility of a yet greater future, shall we not have to confess mournfully and with bitter disappointment that the gates of Hades have prevailed against her?<\/p>\n III. The individuals opportunity.Each one of us has had, at one period or another, under one form or another, his time of visitation, upon which depended the whole course of his life, the whole direction of his character. It is so even in mere matters of worldly success. Every man has his chance, we are told, once in his life. But not once only, but over and over again do times of visitation come to us in our spiritual life. Not once only, but at intervals all through our life, does Christ come to visit us.<\/p>\n Rev. R. E. Bartlett.<\/p>\n Illustration<\/p>\n It is the moment when the great procession reached the ridge of the Mount of Olives, at the one point where the whole city of Jerusalem suddenly bursts into view. On that ledge of rock, the one absolutely authentic spot in Palestine, where we can say with entire confidence that our Lords presence passed, He paused and beheld the city. It rose before Him, in the combined effect of its buildings and its impressive situation, the most magnificent at that time of all the cities of the Eastits palaces, its walls, its gigantic towers, and, immediately fronting Him, parted only by the deep ravine of the Kedron, the vast courts, enclosing the snow-white mass of the Temple, flashing back the sun from its golden pinnaclesthe Holy City, the city of David and Solomon and Isaiah, the joy of the whole earth; and His soul was shaken at the sight, and He wept over it.<\/p>\n (SECOND OUTLINE)<\/p>\n IS GOD VISITING US?<\/p>\n Jerusalem would not know her hour of mercy and acceptance. It passed away, it was too late now; and the Lord saw, and wept as He saw, that it was gone.<\/p>\n I. Not to know the time of our visitation meansnot to know when God is giving us opportunities of good; not to feel the blessings He is putting within our reach; not to see when the time comes, which is specially meant to suit our needs, and to open the door to peace and mercy.<\/p>\n II. There is one sort of visitation from God which many of us are going through now.We are leading quiet, peaceful lives, with little apparently to disturb us; no great sorrow, fear, or disadvantage to struggle with, no great care to weigh us down. And in this kind of life we go on from year to year. I can well imagine people being almost frightened sometimes at the unbroken peace of their lives; thinking that something dreadful must be coming to make up for the long immunity from trouble and pain. But this is faithless fear. God does not deal with us in this way. He does not make a certain amount of evil weigh against and balance a certain amount of good. He gives good and evil by a different rule. Let us enjoy the blessings which He gives usour quiet days, our health, and peaceful homes; and let us hope on in the mercy which has been with us so long.<\/p>\n III. But there are two things to be remembered, which we are apt to forget<\/p>\n (a) Without superstitiously vexing ourselves, yet it is true that all this quiet cannot go on for everthat we must expect sooner or later some of the trials of life.<\/p>\n (b) This freedom from the burdens of sorrow and pain is a time of visitation, a time when God is visiting usvisiting us by many a blessing, as truly as He is visiting and searching others by His chastisements and judgments. In this time of peace and regular work, of quiet days and nights of refreshing sleep, He is preparing, He is testing us, He is giving us time, ample time, to fit ourselves to meet the harsher and heavier ways of His Providence.<\/p>\n Dean Church.<\/p>\n Illustration<\/p>\n There are many different sorts of these visitations of God to the souls of men. They are always the openings and beginnings of new mercies, more than had been vouchsafed before. But there is about them all this dangerthat those to whom they come should not know the time of their visitation. And there is an additional danger of so failing when these visitations are not accompanied by any strange outward marks of Gods power. How easy to miss the opportunity, when it comes in the common course of our lives, without any appearance of what is extraordinary or wonderful! The days were when Gods Presence was revealed by visible miracle and judgment; the earthquake, the wind, the fire; now, these are passed away, and it is only the still small Voice in the heart which tells that the Lord is nigh. Gods real dealings with souls are out of sight. We cannot now, as in the days of miracles, say, Lo, here, or Lo, there. If, then, the blindness and selfishness of man were able to resist the outward call and manifest token, how much more the whisper of conscience and the gentle appeals of Providence.<\/p>\n And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. <\/p>\n [Because thou knewest not the time of thy visitation.] The Masters dispute the reason of the laying-waste of Jerusalem.<\/p>\n “Abai saith, Jerusalem was not destroyed for any thing but the profanation of the sabbath. R. Abba saith, It was not destroyed for any thing but their neglect in reciting their phylacteries morning and evening. Rabh Menona saith, It was not destroyed for any thing but their not minding the bringing up of their children in the school. Ulla saith, Jerusalem had not been destroyed but for their immodesty one towards another. R. Isaac saith, It had not been destroyed, but that they equalled the inferior with the superior. R. Chainah saith, It had not been destroyed, but that they did not rebuke one another. R. Judah saith, It had not been destroyed, but that they condemned the disciples of the wise men,” etc. But Wisdom saith, Jerusalem was destroyed, because she knew not the time of her visitation.<\/p>\n All those great good things that were promised to mankind were promised as what should happen in the last days; i.e. in the last days of Jerusalem. Then was the Messiah to be revealed: then was the Holy Ghost to be poured out: then was the mountain of the Lord to be exalted, and the nations should flow in to it: in a word, then were to be fulfilled all those great things which the prophets had foretold about the coming of the Messiah and the bringing in of the gospel. These were the times of Jerusalem’s visitation; if she could have known it. But so far was she from that knowledge, that nothing was more odious, nothing more contemptible, than when indeed all these ineffable benefits were dispensed in the midst of her. Nor indeed were those times described beforehand with more remarkable characters as to what God would do, than they were with black and dreadful indications as to the perverseness and obstinacy of that people. They were the best of times, and the worst generation lived in them. In those last days of that city were ‘perilous times,’ 2Ti 3:1; ‘departing from the faith,’ 1Ti 4:1; ‘Scoffers’ of religion, 2Pe 3:3; in a word, ‘many antichrists,’ 1Jo 2:18. So far was Jerusalem and the nation of the Jews from knowing and acknowledging the things that belonged unto their peace.<\/p>\n Luk 19:44. Shall dash to the ground thee. The word here used has this sense in the LXX., and it is more appropriate here, since it is applied to thy children within thee. The children are the inhabitants, not merely infants; the city, which has been personified throughout, is conceived of as a mother. These words were fulfilled, when the Roman soldiers went through the city destroying houses and people in one common ruin.<\/p>\n One stone upon another. Comp. Mat 24:2. This was afterwards predicted of the temple, here of the whole city. The temple was totally destroyed at the close of the siege (A. D. 70); the city partially then, but fully in the time of the Emperor Adrian (A. D. 135). The order of the verse, suggests this destruction as occurring after all the other fearful incidents.<\/p>\n Visitation may mean in mercy or in judgment; the former sense is prominent here. In mercy our Lord now came; they knew Him not, rejected Him at this time ( = opportunity, season), and thus turned the season of mercy into a long, long period of judgment.<\/p>\n 19:44 And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not {m} the time of thy visitation.<\/p>\n (m) That is, this very instant in which God visited you.<\/p>\n And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. 44. shall lay thee even with the ground ] Titus, if we may trust Josephus, accomplished this prophecy wholly against his will, … Continue reading “Exegetical and Hermeneutical Commentary of Luke 19:44”<\/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-25757","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25757","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=25757"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25757\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25757"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25757"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25757"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/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: Vincent’s Word Studies 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 on the Holy Bible by Thomas Coke<\/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: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Lightfoot Commentary Gospels<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"