« הקודםהמשך »
Zwo blind men at Jericho
request to be restored to sight.
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27 And whosoever will be chief | 30 And, behold, two blind men An. Olymp. among you, let him be your servant: | sitting by the way side, when they An. Olymp.
28 "Even as the “Son of man came heard that Jesus passed by, cried out, not to be ministered unto, but to minister, and saying, Have mercy on us, O Lord, thou Son to give his life a ransom ‘for many.
of David. 29 | 5 And as they departed from Jericho, a 31 And the multitude rebuked them, because great multitude followed him.
they should hold their peace : but they cried
• Ch. 18. 4. _ John 13. 4.- Phil. 2.7. Luke 92. 27. John 13. || Tit. 2. 14. 1 Pet. 1. 19. ch. 26. 28. Rom. 5. 15, 19. llebr. 9. 28.14.- Isai. 53. 10, 11, Dan. 9. 24, 26. John 11. 51, 52. 1 Tim. 2. 6. & Mark 10. 46. Luke 18. $5.ch. 9. 27.
parts and times of worship in the churches; and to take care “ But seek ye to encrease from a little, and to be lessened of the widows, orphans, prisoners and sick, who were provided from that which is great. Moreover, when ye enter into a for out of the revenues of the church. Thus we find it was house, and are invited to sup, do not recline in the most the very lowest ecclesiastical office. Deacons were first ap- || eminent places, lest a more honourable than thou come after, pointed by the Apostles, Acts vi. 1–6. they had the care of and he who invited thee to supper, come up to thee and say, the poor, and preached occasionally.
Get down yet lower; and thou be put to confusion. But if Verse 27. Your servant] Aoudos, the lowest secular office, thou sit down in the lowest place, and one inferior to thee as deacon was the lowest ecclesiastical office : Souros is often come after, he who invited thee to supper, will say
unto thee, put for slave.
Go and sit higher : now this will be advantageous to thee." From these directions of our Lord, we may easily discern This is the largest addition found in any of the MSS. and what sort of a spirit his ministers should be of. 1. A minister contains not less than sixty words in the original, and eightyof Christ is not to consider himself a lord over Christ's flock. || three in the Anglo-saxon. It may be necessary to remark, 2. He is not to conduct the concerns of the Church with an that Mr. Marshall, in his edition of the Gothic and Saxon imperious spirit. 3. He is to reform the weak after Christ's Gospels, does not insert these words in the text, but gives it example, more by loving instruction, than by reproof or cer- p. 496 of his observations. This addition is at least as ancient sure. 4. He should consider, that true apostolic greatness as the fourth century, for it is quoted by Hilary, who did not consists in serving the followers of Christ with all the powers die till about A.D. 367. and talents he possesses. 5. That he should be ready, if Verse 30. Two blind men] Mark, chap. x. 46. and Luke required, to give up his life unto death, to promote the salva- || xviii. 35. mention only one blind man, Bartimeus. Probably tion of men.
he was mentioned by the other Evangelists, as being a person Verse 28. A ransom for many.] Avrgov avti soddwr, or, a well known before and after his cure. Blindness of heart, is ransom instead of many,--one ransom, or atonement instead a disorder of which men seldom complain, or from which of the many prescribed in the Jewish law. Mr. Wakefield they desire to be delivered; and it is one property of this contends for the above translation, and with considerable blindness, to keep the person from perceiving it, and to pershow of reason and probability.
suade him that his sight is good. The word aurpoy is used by the Septuagint, for the Hebrew Sitting by the way side) In the likeliest place to receive fra, pidion, the ransom paid for a man's life, see Exod. xxi. || alms, because of the multitudes going and coming between 30. Num. iii. 49, 51. and autee is used Num. xxxv. 31. | Jerusalem and Jericho. where a satisfaction (Hebrew a copher, an atonement) for the Cried out] In the midst of judgments God remembers life of a murderer is refused. The original word is used by | mercy. Though God had deprived thein, for wise reasons, Lucian in exactly the same sense, who represents Ganymede of their eyes, he left them the use of their speech. It is never promising to sacrifice a ram to Jupiter, λυτρον υπες εμου, as a
ill with us, but it might be much worse : let us, therefore, bu fansom for himself, provided he would dismiss him.
submissive and thankful. The whole Gentile world, as well as the Jews, believed in Have mercy on us] Hearing that Jesus passed by, and not vicarious sacrifices. Virgil Æn. v. 85. has nearly the same knowing whether they should ever again have so good an words as those in the text. " UNUM PRO MULTIs dabitur opportunity of addressing him, they are determined to call, CAPUT," —One man must be given for many. Jesus Christ || and call earnestly. They ask for mercy, conscious that they laid down his life as a ransom for the lives and souls of the || deserve nothing, and they ask with faith--Son of David, ac
In the Codex Beza, and in inost of the knowledging him as the promised Messiah. Itala, the Saxon, and one of the Syriac, Hilary, Leo Magnus, Verse 31. The multitude rebuked them) Whenever a soul and Juventus, the following remarkable addition is found begins to cry after Jesus for light and salvation, the world
children of men.
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Christ restores them to sight,
and they follow him. A. M.4033. the more, saying, Have mercy on us,
33 They say unto him, "Lord, that A. M.488. An. Oly.np. O Lord, thou Son of David.
our eyes may be opened.
ССІ. І. 32 And Jesus a stood still, and called 34 So Jesus had compassion on them, them, and said, What will ye that I shall do and touched their eyes : and immediately their unto you?
eyes received sight, and they followed him.
. Mark 10.49. Luke 18. 40. Psal. 65. 2.
• Ch. 9. 30.--/ Mark 8. 24–25. & 10. 52. ch. 11. 5. Psal. 116. 1.
and the devil join together to drown its cries, or force it to he has no need to go to a book to get expressions to state his be silent. But let all such remember, Jesus is now passing by: I wants in ; his hunger tells him he wants food, and he tells that their souls must perish everlastingly, if not saved by this to the person from whom he expects relief. Helps to him, and they may never have so good an opportunity again.) devotion, in all ordinary cases, may be of great use; in extraWhile there is a broken and a contrite heart, let it sigh its | ordinary cases they can be of little importance; the afflicted complaints to God, till he hear and answer.
heart alone can tell its own sorrows, with appropriate plead They cried the more] When the world and the devil begin || ings. to rebuke in this case, it is a proof that the salvation of God is Verse 34. So Jesus had compassion on them] Emay xushes, nigh, therefore, let such cry out a great deal the more. he was moved with tender pity. The tender pity of Christ
Verse 32. Jesus stood] “ The cry of a believing penitent,” met the earnest cry of the blind men, and their immediate says one, “ is sufficient to stop the most merciful Jesus, were cure was the result. he going to make a new heaven and a new earth ; for what is They followed him.] As a proof of the miracle that was all the irrational part of God's creation in worth, when wrought, and of the gratitude which they felt lo their benecompared with the value of one immortal soul ?" See on factor. For other particulars of this miraculous cure, see the Mark x. 50.
notes on Mark x. 46, &c. What will ye that I shall do] Christ is at all times infinitely willing to save sinners: when the desire of the heart is turned Reader, whosoever thou art, act in behalf of thy soul, as towards him, there can be little delay in the salvation. What these blind men did in behalf of their sight, and thy salvation is thy wish ? If it be a good one, God will surely fulfil it. is sure. Apply to the Son of David, lose not a moment, he
Verse 33. That our eyes may be opened.] He who feels his is passing by, and thou art passing into eternity, and probably own sore, and the plague of his heart, has no great need of a wilt never have a more favourable opportunity than the preprompter in prayer. A hungry man can easily ask bread; || sent. Lord encrease thy earnestness and faith!
CHAPTER XXI. Christ rides into Jerusalem upon an ass, and the multitude receive him joyfully, 1–11. lle enters the temple, and
erpels the money-changers, &c. 12, 13. The blind and the lame come to him and are healed, 14. The chief priests and scribes are offended, 15. Our Lord confounds them, and goes to Bethany, 16, 17. The barren fig-tree blasted, 18—22. While teaching in the temple, the chief priests and elders question his authority; he answers and confutes them, 23—27. The parable of the man and his two sons, 28-32. The parable of a vineyard let out to husbandmen, 33—42. upplied to the priests and Pharisees, 43–45. who wish to kill him, but are restrained by the fear of the people, who acknowledge Christ for a prophet, 46. 1.M. 4033 ND ` when they drew nigh unto Bethphage, unto the mount of Olives, A.M.4065. Jerusalem, and were come to then sent Jesus two disciples,
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NOTES ON CHAP. XXI.
mount Olivet, from which it is thought the whole declivity Verse 1. Bethphage] A place on the west declivity of Į and part of the valley took their name. It is supposed to Christ rides in triumph
2 Saying unto them, Go into the | king cometh unto thee, meek, and sit- A. 11. 4055. An. Olymp. village over against you, and straight- ting upon an ass, and a colt the foal An. Olymp.
way ye shall find an ass tied, and a colt of an ass. with her: loose them, and bring them unto me. 6 "And the disciples went, and did as Jesus
3 And if any man say ought unto you, ye shall commanded them, say, The Lord hath need of them; and straight- 7 And brought the ass, and the colt, and put way he will send them.
on them their clothes, and they set him thereon. 4 All this was done, that it might be fulfilled 8 And a very great multitude spread their garwhich was spoken by the prophet, saying,
ments in the way;
others cut down branches 5 `Tell ye the daughter of Sion, Behold, thy from the trees, and strawed them in the way.
* Isai. 69. 11. Zech. 9.9. John 12. 15.
b Mark 11.4.
- 2 Kings 9. 13.
• See Lev. 23. 40. 1 Mac. 13. 51, &c. 2 Mac. 10,7. John 13. 13.
have derived its name from the fig-trees which grew there ; | and Elisha the prophet came, by the order of God, to n'a beeth, signifying a region as well as a house, and so phag, || anoint him king over Israel, as soon as he came out of a green ks.
the inner chamber into which the prophet had taken him Verse 2. Ye shall find an ass tied, and a colt] Asses and to anoint him, and they knew what was done, every man mules were in common use in Palestine: horses were seldom to took his garment, and spread it under him on the top of the be met with. Our blessed Lord takes every opportunity to steps, and blew the trumpets, saying,
« Jehu is king." convince his disciples that nothing was hidden from him ; he || 2 Kings ix. 13. informs them of the most minute occurrence, and manifested And they set him thereon.] Kæs etixabay stavw autw, and his power over the heart, in disposing the owner to permit the || he sat upon them : but instead of staww autw, upon them, the as to be taken away.
Codex Bezæ, seven copies of the Itala, some copies of the Verse 3. The Lord, (the proprietor of all things) hath need | Vulgate, and some others, read sz' autoy upon him, i. e. the of them] Jesus is continually humbling himself, to shew us colt
. This is most likely to be the true reading; for we can how odious pride is, in the sight of God: but in his humility scarcely suppose that he rode upon both by turns, this would he is ever giving proofs of his Almighty power, that the belief || appear childish ; or that he rode upon both at once, for this of his divinity may be established.
would be absurd. Some say he sat on both ; for “ the ass that Verse 4. All this was done] The word all, in this clause, is was tied up, was an emblem of the Jews bound under the yoke omitted by some MSS. Versions, and Fathers.
of the Law; and the colt that had not been tied, represented the Which was spoken] The Spirit of God, which predicted | Gentiles who were not under the Law; and that Jesus Christ's those things that concerned the Messiah, took care to have || sitting on both represented his subjecting the Jews and the them literally fulfilled : 1. to shew the truth of prophecy in Gentiles to the sway of his evangelical sceptre.” He whò can general; and, 2. to designate Christ as the person intended receive this saying, let him receive it. by that prophecy. See the note on chap. ii. 23.
Verse 8. Cut down branches from the trees] Carrying palm and Verse 5. Tell ye the daughter of Sion] The quotation is other branches, was emblematical of victory and success. See taken from Zech. ix. 9. but not in the precise words of the 1 Mac. xiii. 51. 2 Mac. x. 7. and Rev. vii. 9. prophet.
The Rabbins acknowledge that the prophecy in Zechariah This entry into Jerusalem, has been termed the triumph of refers to the Messiah ; so Rah. Tancum, and Yalcut Rubeni Christ
. It was indeed the triumph of humility over pride and has a strange story about the ass. “ This ass is the colt of worldly grandeur; of poverty over afluence; and of meekness | that ass which was created in the twilight of the sixth day. and gentleness over rage and malice.
This is the ass which Abraham found when he went to sacriHe is coming now meek, full of kindness and compassion to fice his son. This is the ass on which Moses rode when he those who were plotting his destruction ! He comes to deliver went to Egypt: and this is the ass on which the Messiah shall up himself into their hands; their king comes to be murdered | ride.” Some of the Jews seem to think that the Zebra is inby his subjects, and to make his death a ransom price for tended; for according to Bab. Sanhedr. fol. 98, when Shatheir souls !
poor, king of Persia, said to Rabbi Samuel: “You say your Verse 7. And put on them their clothes] Thus acknowledg- || Messiah will come upon an 'ass; I will send him a noble ing him to be their king, for this was a custom observed by | horse." To which the Rabbi replied, “You have not a horse the people when they found that God had appointed a man to with a hundred spots (query streaks) like his ass.” the kingdom. When Jehu sat with the captains of the army, 'Lightfoot and Schoetgen.
The multitude receive him.
He cleanses the temple
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9 And the multitudes that went be- and cast out all them that sold and A. M. 4033. An. Olymp. fore, and that followed, cried, saying, bought in the temple, and overthrew An. Olymp.
* Hosanna to the son of David: "Blessed the tables of the 'money-changers, and is he that cometh in the name of the Lord; Ho- the seats of them that sold doves, sanna in the highest.
13 And said unto them, It is written, My 10 And when he was come into Jerusalem, house shall be called the house of
prayer; but all the city was moved, saying, Who is this? ye
have made it a den of thieves. 11 And the multitude said, This is Jesus the 14 And the blind and the lame came to him in prophet of Nazareth of Galilee.
the temple ; and he healed them. 12 And Jesus went into the temple of God, 15 | And when the chief priests and scribes
• Ps. 118. 25.- Ps. 118. 26. ch. 23. 39.- Mark 11. 15. Luke 19. 45.
John 2. 13, 15. od ch. 2. 23. Luke 7. 16. John 6, 14. & 7. 40. & 9. 17.
e Mark 11. 11. Luke 19. 45. John 2. 15. Deut. 14. 25.-- _ Isai. 56.7.
h Jer. 7. 11. Mark 11, 17. Luke 19. 46.
Verse 9. Hosanna to the son of David] When persons ap- same people (if the creatures of the high priest, be not only plied to the king for help, or for a redress of grievances, they intended) should, about five days after, change their hosannas used the word hosann, or rather from the Hebrew Hd ny*097 for, Away with him! Crucify him ! crucify him! How fickle is HOSHIAH NA! Save now, or sate, we beseech thee; redress our | the multitude! Even when they get right, there is but little grievances, and give us help from oppression! Thus both the hope that they will continue so long. words and actions of the people prove that they acknowledged Verse 12. Jesus went into the temple of God, &c.] “ AvaChrist as their king, and looked to him for deliverance. How rice," says one, “ covered with the veil of religion, is one of casily might he have assumed the sovereignty at this time, had those things on which Christ looks with the greatest indignahe been so disposed! For instances of the use of this form of tion in his Church. Merchandize of holy things, simoniacal speech, see 2 Sam. xiv. 4. 2 Kings vi. 26. Psal. cxviii. 25. presentations, fraudulent exchanges, a mercenary spirit in
Son of David] A well known epithet of the Messiah. He sacred functions; ecclesiastical employments oblained by flatwho cometh in the name, &c. He who comes in the name and tery, service, or attendance, or by any thing wbich is instead authority of the Most High.
of money: collations, nominations, and elections made through Hosanna in the highest.] Either meaning, let the heavenly any other motive than the glory of God; these are all fatal and hosts join with us in magnifying this august Being, or, let the damnable profanations, of which, those in the temple were only utmost degrees of hosannas, of salvation, and deliverance, be a shadow.” QUESNEL. communicated to thy people! Probably there is an allusion Money-changers] Persons who furnished the Jews and prohere to the custom of the Jews in the feast of tabernacles. selytes who came from other countries, with the current coin During the first seven days of that feast, they went once round of Judea, in exchange for their own. the altar, each day, with palm and other branches in their hands, Verse 13. My house shall be called the house of prayer] This singing HOSANNA: but on the eighth day of that feast they is taken from Isai. lvi. 7. walked seven times round the altar, singing the hosanna, and But ye have made it a den of thieves.] This is taken from this was termed the hosanna rabba : the GREAT hosanna, i, e. Jerem. vii. 11. assist with the greatest succour. Probably answering to the tous Our Lord alludes here to those dens and caves in Judea, in firmous of the Evangelist, for on this day they beg the most which the public robbers either hid or kept themselves fortispeedy and powerful help against their enemies, and likewise pray | fied. for a prosperous and fruitful year. See Stealin's Jewish Tra- They who are placed in the Church of Christ to serve souls, ditions, vol. ji. p. 322.
and do it not, and they who enjoy the revenues of the church, Verse 10. All the city was moved] Or, the whole city was in and neglect the service of it, are thieves and robbers in mose motion. Eou8n, was in a tumult—they saw and heard plainly senses than one. that the multitude had proclaimed Christ king, and Messiah. Our Lord is represented here as purifying his temple; and Who is this? Who is accounted worthy of this honour? this we may judge he did in reference to his true temple, the
Verse 11. This is Jesus THE PROPHET] 070nins, THAT pro- Church, to shew that nothing that was worldly or unholy should phet whom Moses spoke of, Deut. xviii. 18. I will raise them have any place among his followers, or in that heart in which up a prophet--like unto thee, &c. Every expression of the mul- he should condescend to dwell. It is marvellous that these titude plainly intimated that they fully received our blessed interested vile men did not raise a mob against him: bụt it is Lord as the promised Messiah.-How strange is it that these probable they were overawed by the Divine power, or seeing The chief priests are offended.
He lodges at Bethany.
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saw the wonderful things that he did, || babes and sucklings thou hast perfect- A. M, 1033. An. Olymp. and the children crying in the temple, ed praise ?
and saying, Hosanna to the son of 17 | And he left them, and went out David ; they were sore displeased,
of the city into Bethany; and he lodged there. 16 And said unto him, Hearest thou what 18 Now in the morning, as he returned into these say? And Jesus saith unto them, Yea ; || the city, he hungred. have ye never read, * Out of the mouth of 19 . And when he saw 'a fig tree in the way,
• Ps. 8. 2.
_Mark 11. 11. John 11. 18.
c Mark 11. 12. — Mark 11. 13. Gr. one fig tree,
the multitudes on the side of Christ, they were afraid to molest customed to hail their celebrated Rabbins. This shouting of him. I knew a case something similar to this which did not the children was therefore no strange thing in the land : only succeed so well. A very pious clergyman of my acquaintance, they were exasperated, because a person was celebrated, observing a woman keeping a public standing to sell nuts, | against whom they had a rooted hatred. As to the prophecy gingerbread, &c. at the very porch of his church, on the Lord's that foretold this, they regarded it not.
Some imagine day, “ desired her to remove thence, and not defile the house that babes and sucklings in the prophecy have a much more of God, while she profaned the Sabbath of the Lord.” She extensive meaning, and refer also to the first preachers of paid no attention to him. He warned her the next Sabbath, the gospel of Christ. but still to no purpose. Going in one Lord's day to preach,
Verse 17. And he left them (Xamaritwy, finally leaving them) and finding her still in the very entrance, with her stall, he and went—into Bethany; and he lodged there.] Bethany was a overthrew the stall, and scattered the stuff into the street. He village about two miles distant from Jerusalem, by Mount Oliwas shortly after summoned to appear before the royal court, vet, John 11. 18. and it is remarkable that from this day till which, to its eternal reproach, condemned the action, and fined his death, which happened about six days after, he spent not the man of God in a considerable sum of money!
one night in Jerusalem, but went every evening to Bethany, Verse 14. The blind and the lame came] Having condemned and returned to the city each morning. See Luke xxi. 37. the profane use of the temple, he now shews the proper use of xxii. 39. John viii. 1, 2. They were about to murder the it. It is a house of prayer, where God is to manifest his good- | Lord of Glory, and the true light, which they had rejected, is ness and power in giving sight to the spiritually blind ; and now departing from them. feet to the lame. The church or chapel in which the blind and Lodged there.] Not merely to avoid the snares laid for him the lame are not healed, has no Christ in it, and is not worthy by those bad men, but to take away all suspicion of his affectof attendance.
ing the regal power. To the end of this verse is added by the Verse 15. The chief priests—were sore displeased] Or were Saxon y lænde hı þar be Lodes rice, And taught them of the incensed. Incensed at what? At the purification of the pro- | kingdom of God. This same reading is found in some MSS. faned temple! This was a work they should have done them- Missals, and one copy of the Itala. It appears also in Wickliff, selves; but for which they had neither grace nor influence ; || and my old folio English ms. Bible, and taugt hem of the and their pride and jealousy will not suffer them to permit kyngdom of God; and in two mss. copies of the Vulgute, in others to do it. Strange as it may appear, the priesthood | my possession; one, duodecimo, very fairly written, in 1300, itself, in all corrupt times, has been ever the most forward to the other a large folio, probably written in the 11th or 12th prevent a reform in the church. Was it because they were century, in which the words are, ibique docebat eos de
regno conscious that a reformer would find them no better than | Dei. AND THERE he taught them concerning the kingdom of money-changers in, and profaners of the house of God, and God. that they and their system must be overturned, if the true wor- Verse 18. Now in the morning, as he returned into the city) ship of God were restored? Let him who is concerned answer Which was his custom from the time he wholly left Jeruthis to his conscience.
salem, spending only the day time teaching in the temple; see Verse 16. Out of the mouth of babes] The eighth Psalm, | ver. 17. This was probably on Thursday, the 12th day of the out of which these words are quoted, is applied to Jesus Christ month Nisan. He hungred-Probably neither he, nor his dis. in three other places in the New Covenant, 1 Cor. xv. 27. ciples, had any thing but what they got from public charity; Ephes. j. 22. Heb. ii. 6. Which proves it to be merely a and the hand of that, seems to have been cold at this time. prophetic psalm, relating to the Messiah.
Verse 19. He saw a fig tree in the way] Eti tns odov, By : It was a common thing among the Jews for the children to the road side. As this fig tree was by the way side, it was no be employed in public acclamations; and thus they were ac- private property; and on this account our Lord, or any other