Burkitt:

19:41 And when he was come near, he beheld the city, and wept over it,

No sooner did our Savior come within the sight and view of the city of Jerusalem, but he burst out into tears, at the consideration of their obstinacy, and willful rejecting of the offers of grace and salvation made unto them; and also he wept to consider of the dreadful judgments that hung over their heads for those sins, even the utter ruin and destruction of their city and temple. Learn hence, 1. That good men ever have been, and are, men of tender and compassionate dispositions, sorrowing not only for their own sufferings, but for others’ calamities. 2. That Christ sheds tears as well as blood for the lost world; Christ wept over Jerusalem, as well as bled for her. 3. That Christ was infinitely more concerned for the salvation of poor sinners, than for his own death and sufferings: not the sight of his own cross, but Jerusalem’s calamities, made him weep.

William Burkitt, Expository Notes With Practical Observations on the New Testament (Philadelphia: Published by Thomas Wardle, 1835), 1:400. [Some spelling modernized; underlining mine.]

Rollock:

God wills all men to be saved. 1 Tim. 2:4. He wills, I say, salvation even of the reprobate, because salvation of the creature in itself is a good thing: it is true, he does not decree it, it is true, he decrees the death and destruction of them [the reprobate]. This will is a certain willing and approving simply, it is true even a certain decreeing. […] for there is either an effective decreeing, or a permissive decreeing.

Deus vult omnes homines salvos fieri. I. Tim. 2.4. vult, inquam, salutem etiam reproborum, quia salus creaturae in se res bona est: verùm non decernit eam, imò verò decernit mortem ac perniciem eorum. […] Estque voluntas quaedam verò etiam decernens. […] est enim vel decernens effective, vel decernens permissive.

Rollock, “Analysis Dialectica” […] in Pauli Apostoli Epistolam ad Romanos 8:19-39, p. 140.

Courtesy of Marty

Bullinger:

Paul in his second chapter to the Ephesians saith: “We were by nature the sons of wrath, even as others.” In which words he pronounces that all men are damned. For all those that are damned, are worthy of eternal death, and all such with whom God hath good cause to be offended, he calls the sons of wrath, after the proper phrase of the Hebrew speech. For the wrath of God doth signify the punishment which is by the just judgment of God laid upon us men. And he is called the child of death, which is adjudged or appointed to be killed. So also is the son of perdition, &c. Now mark, that he calls us all the sons of wrath, that is, the subjects of pain and damnation, even by nature, in birth, from our mother’s womb. But whatsoever is naturally in all men, that is original: therefore original sin makes us th sons of wrath; that is, we are all from our original corruption made subject to death and utter damnation. This place of Paul for the proof of this argument is worthy to be remembered.

Bullinger, Decades, 3^rd Decade, Sermon 10, p., 396. [Some spelling modernized and underlining mine.]

Polhill:

God, by turning a virtual or ordinative will, does will the turning and salvation even of the very pagans. According to that will, God would (as I have laid down) be seen in every creature, sought and felt in every place, witnessed in every shower and fruitful season, feared in the sea-bounding sand, humbled under in every abasing providence, and turned to in every judgment. Thus the very Philistines saw by the light of nature; “Give glory to God,” say they, “peradventure he will lighten his hand from off you,” (1 Sam. vi. 5). Also, the Ninevites’ counsel was, to cry mightily to God, and turn from their evil ways; who can tell,” say they, “if God will turn and repent,” (Jonah iii.8 , 9). In a word; the meaning of all God’s works is ” that men should fear before him,” Eccl. iii. 14). The goodness and patience of God leads them to repentance, (Rom. ii. 4). Hence the apostle tells us, ” The Lord is long-suffering to us ward, not willing that any should but that all should come to repentance,” (2 Peter iii. 9). Mirus hic erga humanum genus amor, saith Calvin on the place, quod omnes vult esse salvos, et ultro pereuntes in salutem colligere pnratur est. God, in indulging his patience and long-suffering to men, doth virtually will their repentance and salvation. I know some interpret this place otherwise: God is long-suffering to us, that is, the agapetoi, in the former verse, not willing that any, viz. of us,) should perish, but that all,(vis., of us,) should come to repentance. But I conceive that there is no necessity at all that the text should be so straitened, nor yet congruity for longsuffering towards the beloved, that they, who have already repented, should come to repentance. Neither does this answer the scope of the place, which asserts, that God is not willing that any should perish, but that all should come to repentance, upon this ground, because of his long-suffering: and his long-suffering extends to all, and in that extent its true end and scope is to lead them to repentance and salvation. Wherefore, the meaning is, God is long-suffering to us, not to us beloved only, but to us men, not willing our perdition but repentance. The true duct and tendency of his long-suffering is to lead men to repentance and salvation; and, therefore, in willing that long-suffering, he doth virtually and ordinatively will their repentance and salvation.

Edward Polhill, “The Divine Will Considered in its Eternal Decrees,” in The Works of Edward Polhill (Morgan, PA.: Soli Deo Gloria Publications, 1998), 210-211. [Some spelling modernized, and underlining mine.]