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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. I. and cried, saying, Hosannah to the Son of David-Ho
sannah in the highest
Lord : peace in heaven, and glory in the highest.
eth 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 resiga 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 be 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. Thoy were particularly accustomed to apply the 118th Psalm to tbis purpose; the 25th verse of which was used at the feast of tabernacles. Tbe 24th verse is an introduction to the expressions of joy, tbe Hosannas which the people sung-and it is not improbable, therefore, that the words of both these vcrses 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 rbythmical divisions would be preserved,
Lu. xix. 39. And some of the Pharisees, from among the multitude, Jerusalem.
said unto him, Master, rebuke thy disciples. 40.
And he answered, and said unto them, I tell you, that if these should hold their peace, the stones would imme
diately cry out.
ceive ye how ye prevail nothing ? behold, the world is
MATT. xxi. 9.
MARK xi. ver. 8, 9.
9 And they that went before, and they that followed, cried,
LUKE xix. part of ver. 36. and 38. 36 And-they spread their clothes in the way. 38 -saying
LUKE xix. 41–44.
wept over it,
and the burthen, or chorus, or song of triumph, with which our
זה היום עשה יהוה מנילה ונשמחה בו אנא יהוה הושיעה נא אנא יהוה הצליחה נא
We will be glad and rejoice in it.
We pray thee, O Jehovab, save us, we pray;
We pray thee, O Jehovah, prosper us, we pray.
The conduct of the Pharisees, in reproving the people for
Lu. xix, 42. Saying, If thou hadst known, even thou, at least in this Jerusalem.
thy day, the things which belong unto thy peace! but
now they are hid from thine eyes. 43.
For the days shall come upon thee, that thine enemies
and keep thee in on every side,
dren within thee : and they shall not leave in thee one stone
out of the Temple .
moved, saying, Who is this?
* Mann, in his work, On the true Time of Christ's Life, is of opinion that the buyers and sellers were driven once only from the temple. Some barmonizers conclude that they were now, the second time, driven out, on the day of bis triumphant entry, others on the day after. I have preferred the arrangement proposed by Pilkington, and adopted by Doddridge ; both because The literal interpretation of the narrative appears to support the opinion: and it is probable that the repeated opposition of our Lord to the traffic which so much benefited the priests, by whose permission the merchants sat in the court of the temple, contributed to his apprehension. It is not likely tbat one repulse from the temple, would have been sufficient to banish them entirely, from so lucrative an employment.
The general opinion is, that the buyers and sellers were three times expelled from the temple. Once at the first passover, and twice at this time.
St. Matthew's account runs tbus: on the day of the triumphal entry, Jesus went into the temple of God, and cast out all them that sold and bought, &c.
St. Mark mentions, that Jesus, at his triumphal entry, went into the temple, when he had looked round about upon all things, he went out of the city. Dr. Lightfoot observes, (Horæ. Heb. in loc.) that the word nepiblatáuevos, Mark xi. 11. signifies not a bare beholding, or looking upon, but a looking upon with indignation, reproof, and correction. And he supposes the word, so understood, to allude to the casting the buyers and sellers out of the temple, at the time spoken of by St. Matthew. At his return the next morning, he cursed the barren fig-tree, and he again cast the buyers and sellers out of the temple.
It is not improbable, that the traders and money-changers should be returned to the temple again, though they were cast out the day before: and it may well be expected that, if Jesus found them there, he would drive them out again: so far the supposition of there being two facts related is very probable. And besides, we may observe, that St. Mark mentions a restraint, that either was not laid upon the people the day before,
Mat. xxi.11. And the multitude said, This is Jesus, the prophet of Jerusalem.
Nazareth of Galilee.
all them that sold, and bought in the temple, and over-
them that sold doves,
called the house of prayer ; but ye have made it a den of
LUKE xix. ver. 45, 46.
46 Saying unto them, It is written, My house is the house of
MATT. xxi. 14–16.
and he healed them.
derful things that he did, and the children crying in the
were sore displeased,
Jesus saith unto them, Yea: have ye never read, Out of
Col is heard.
JOHN xii. 20-43.
up to worship at the feast :
6 Where, or on what day, these Greeks came to see Jesus, is
John xii. 21. The same came therefore to Philip, which was of Beth- Jerusalem.
saida of Galilee, and desired him, saying, Sir, we would
Philip cometh and telleth Andrew : and again Andrew
that the Son of man should be glorified.
fall into the ground and die, it abideth alone: but if it die,
it bringeth forth much fruit.
If any man serve me, let him follow me; and where I
him will my Father honour.
unto this hour.
It may farther be observed, that there are some notations in
Lardner, Yossius, and Salmasius, are of opinion that the
• One of the most ancient tokens of the more immediate or