John xii. 16. These things understood not his disciples at the first: Near Jerubut when Jesus was glorified, then remembered they that salem. short of the description of the prophet. We are now brought Brethren of Israel, you acknowlege the miracles of Christ, (a) Vide on the date of this prophecy, &c. &c. Arrangement of the Old Testament, vol. ii. p. 762, and the references in the note. (b) -Nehem. ii. 12, whereas the pre אין עמי כי אס־הבהמה אשר אני רכב בה ,רכב על חמור ועל עיר,dicted King of Zachariah was to enter the city (c) Vide Arrangement of the Old Testament, vol. ii. p. 795. (d) Sub præsidibus alii minorum ordinum magistratus fuere ; qui aliquando principes, Ezra ix. 1, 2. alias, nobiles, magnates, patricii, Neh. iv. 14. nonnunquam et principes patrum, seu familiarum, dicuntur, Ezra viii. 29, A quibus distincti fuisse videntur, quos apt seniores, aliquando et DD secundarios sive subalternos judices, sacra historia nuncupat. Quibus quandoque jungitur civium omnium cœtus ban bnp congregatio magna. Quorum ordinum diserta mentio Neh. v. 7. contendi cum nobilibus, et cum secundariis judicibus, Junius vertit antistitibus, et indixi illorum caussa עצת השרים congregationem magnam, Ezra x. 8. memoratar קחלה גדולה John xii. 16. these things were written of him, and that they had done Near Jernthese things unto him 39. congregatio קהל הגולה senatus principum et seniorum, deinde הזקנים deportatæ multitudinis. Sub auspiciis ducis seu præsidis provincialis \ salem. -Impos אי אפשר לפותרו אלא על מלך המשיח:,by Munster, in the Critici Sacri sibile est ut interpreteris de alio quam de Messiah. So Clarius-and Gro- Quando Messias Hierosolymam veniet ad redimendum להושיע ישראל Israelitas tunc ligat asinum suum, eique insidet, et Hierosolymam venit, 39 If the theological student will refer to the original of Sebastian Schmidt renders the words, justus, et servatus ille; and in the margin of our authorized translation, "saving himself." With respect to the reading of the Aldine MS. (b) cwlwv avres, it is not supported by the original, which reads & yw; had the reading of the first word been yw, as Grotius and Houbigant propose, and the word omitted, and the pronominal affix inserted in its place, yw, the avraç might be admitted. In the absence of all authority from manuscripts, however, no conjectural emendation can be admitted (c). Lu. xix. 32. that were sent went their way," Mat. xxi. 6. and did as Jesus commanded them, Mark xi.4. and found the colt Lu. xix. 32. even as he had said unto them. Mark xi.4. tied by the door without, in a place where two ways met; and they loose him. Lu. xix. 33. And as they were loosing the colt, Mark xi.5. certain of them that stood there, Lu. xix. 33. the owners thereof, Mark xi. 5. said unto them, What do ye, loosing the colt? 6. And they said unto them, Lu. xix. 34. The Lord hath need of him. Mark xi. 6. even as Jesus had commanded: and they let them go. 7. And they brought Mat. xxi. 7. the ass and the colt La. xix. 35. to Jesus: and they cast their garments upon the colt, and they set Jesus thereon. Mark xi.7. and he sat upon John xii. 17. 18. him. The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record. For this cause the people also met him: for that they heard that he had done this miracle. MATT. XXI. part of ver. 1, 2, 3. 6, and 7. 1 And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the Mount of Olives-two disciples, 2 Saying unto them, Go into the village over against you, and-and a colt-loose them, and bring them 3-ye shall say, Tho Lord hath need of them; and straightway he will send them. 6-went 7 And brought-and put on them their clothes, and they set him thereon. MARK Xi. part of ver. 1, 2, 3, 4. and 7. 1 And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the Mount of Olives, he sendeth 2 ye shall find a colt tied, whereon man never sat; loose him, and bring him. Grotius has committed a singular error in supposing that this (a) Vide Drusius and Grotius' Annotations in Zech. ix. 9. Critici Near Jeru salem, 3 And if any man say unto you, Why do ye this? say ye that Near Jerathe Lord hath need of him 4 And they went their way 7-the colt to Jesus, and cast their garments on him LUKE xix. part of ver. 29, 30, 31. 33, 34, and 35. 29 he sent two of his disciples, 30 Saying, Go ye into the village over against you; in the which, at your entering, ye shall find 31 And if any man ask you 33 said unto them, Why loose ye the colt? 34 And they said 35 And they brought him CHAPTER VI. From Christ's triumphant entry into Jerusalem, to his Ap- sover. SECTION I. The People meet Christ with Hosannas-Christ approaches MATT. xxi. 8-10. MARK xi. 8-10. And Lu. xix. 36. as they went, LUKE XIX. 36-40. JOHN Xii. 19. salem. Mat. xxi. 8. a very great multitude spread their garments in the way; Jerusalem. others cut down branches from the trees, and strawed them in the way. Lu. xix. 37. Mat. xxi. 9. And when he was come nigh, even now at the descent of the Mount of Olives, the whole multitude of the disciples And the multitudes that went before, and that followed, The several circumstances mentioned in the sections of this chapter, which relate our Lord's conversations, when for the last time he visited Jerusalem, as well as the nature of the questions proposed, present us with a most lively portrait of the manners and opinions of the Jews at this period. Schoetgen, and the other writers, who have proposed to explain the New Testament from the Talmudical writings, have bestowed much labour on the illustration of some of the phrases, &c. adopted by the Evangelists; but, in general, the discourses and conversations of our Lord are so plain, that none can misunderstand them so short, none can forget them-so perfect, none can add to the force of their instruction, or the eloquence of their language. To add many notes would be "to throw a perfume on the violet." The differences between the harmonizers of the Gospels, with respect to the contents of this and the following chapters of this arrangement, are of little importance. In general they are agreed. The principal differences in this chapter refer to the number of times in which the buyers and sellers were driven from the temple-the question whether our Lord ate the Passover the same day as the Jews-and the precise time in which the discourses in St. John were delivered. Lu. xix. 37. began to rejoice, and praise God with a loud voice, for all Jerusalem. the mighty works that they had seen; Mat. xxi. 9. and cried, saying, Hosannah to the Son of David-Ho sannah in the highest. Lu. xix. 38. Blessed be the King that cometh in the name of the Mark xi. 10. : Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosannah in the highest'. Ride on because of the word of truth, of righteousness, and of judgment. Enter into thine holy city, thou King of Glory. So amidst the acclamations of angels didst thou return to thy Father. So shall the spirits of the just attend thee, when thou shalt again at the end of the world go up, from the dissolution of nature, to thy Father, and our Father, to thy God, and our God. The hour was approaching when the mysterious sacrifice, reconciling the heaven and the earth, was to be offered; and Jesus knowing that all things were to be accomplished, went on to the scene of his sufferings, among the homage of the people, and appealing to the rulers of Israel, by his fulfilment of the most peculiar of their prophecies, which they had applied to their expected Messiah. He entered into Jerusalem to fulfil the prophecies-to resign himself to the will of his Father-to become the victim for the sins of man-and no one action, after he entered the city, was inconsistent with the humble yet sublime character which he had assumed, as the powerful deliverer, and the passive sacrifice. That there might be no possibility of a renewal of the former scenes, when the people anxiously desired, by force, to make Him a king, He discontinued the miracles by which He had hitherto demonstrated his authority and power. Every evening He withdrew from the city to solitude, to prayer, or to converse with his disciples on the Mount of Olives. He thus obviated the very possibility of suspicion (a) that he was actuated by the desire of temporal aggrandizement. (a) That is, among the Jews of his own time. But see the German critics quoted, and we may trust, refuted by Kuinoel, Comment. in lib. Hist. N. T. in Matt. xxi. and by Rosenmuller, in his Scholia on the same chapter. 3 It was a law among the Jews that if any person, even of the most inferior rank, addressed another in any well known passage from their liturgical services, the person thus accosted was bound to reply. They were particularly accustomed to apply the 118th Psalm to this purpose; the 25th verse of which was used at the feast of tabernacles. The 24th verse is an introduction to the expressions of joy, the Hosannas which the people sung-and it is not improbable, therefore, that the words of both these verses were sung on the occasion of our Lord's entrance into Jerusalem. The people dividing themselves, and, according to the custom which had prevailed among them from the very earliest ages, which was continued by the primitive Churches, and is still preserved in the services of the Church of England, repeating alternately the clauses of the passages they quoted. It is well known that the Evangelists have not been careful to relate minutely every incident which occurred, when they record a fact; and we cannot therefore argue from their silence that no other passage was sung than the Hosanna of the 25th verse. It seems more probable that the introductory verse would have been likewise added, in which case we may conclude that the rhythmical divisions would be preserved, |