תמונות בעמוד

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
J.a. xix. 38. Blessed be the King that cometh in the name of the

Lord : peace in heaven, and glory in the highest.
Mark xi. 10. Blessed be the kingdom of our father David, that com-

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.
John xii. 19. The Pharisees therefore said among themselves, Per-

ceive ye how ye prevail nothing ? behold, the world is
gone after him.

MATT. xxi. 9.
9 -Blessed is he that cometh in the name of the Lord

MARK xi. ver. 8, 9.
8 And many spread their garments in the way; and others
cut down branches off the trees, and strawed them in the way.

9 And they that went before, and they that followed, cried,
saying, Hosanna ; Blessed is he that cometh in the name of the

LUKE xix. part of ver. 36. and 38. 36 And-they spread their clothes in the way. 38 -saying

Christ's Lamentation over Jerusalem, and the Prophecy of

its Destruction.

LUKE xix. 41–44.
Lu. xix. 41. And when he was come near, he beheld the city, and

wept over it,

and the burthen, or chorus, or song of triumph, with which our
Lord was welcomed, might be thus arranged

זה היום עשה יהוה מנילה ונשמחה בו אנא יהוה הושיעה נא אנא יהוה הצליחה נא

This is the day which the Lord hath made,

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.
A rhyming ending of this kind was likely to dwell on the
memory of the devout Jews. The ending of the last line but one,
however, is the term from which the word is actually derived,
x3 nyun. Save now, we beseech thee. This passage seems to
have been the principal acclamation with which our Saviour
was saluted; while many of the multitude added the expressions
mentioned by St. Luke.

The conduct of the Pharisees, in reproving the people for
thus crying out their Hosannas, instead of uniting with them
according to their own institutions, must be imputed to their
hardness of heart; and a determination to oppose to the utmost
the claims and pretensions of the prophet of Nazareth and
of Galilee, for-Judæorum, et Pharisæorum fuit, his pueris
respondere ; idque ex instituto majorum suorum. Verum
oxAnpokapoía ipsorum hoc noluit permittere-Schoetgen, Hor.
Heb. vol. i. p. 170.

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
shall cast a trench about thee, and compass thee round,

and keep thee in on every side,
44. And shall lay thee even with the ground, and thy chil-

dren within thee : and they shall not leave in thee one stone
upon another; because thou knewest not the time of thy

Christ, on entering the City, casts the Buyers and Sellers

out of the Temple .
MATT. xxi. 12, 13. MARK xi. part of ver. 11. LUKE xix.

45, 46.
Mark xi. 11. And Jesus entered into Jerusalem, and into the temple :
Mat. xxi, 10. And when he was come into Jerusalem, all the city was

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.
12. And Jesus went into the temple of God, and cast out

all them that sold, and bought in the temple, and over-
threw the tables of the money-changers, and the seats of

them that sold doves,
13. And said unto them, It is written, My house shall be

called the house of prayer ; but ye have made it a den of

LUKE xix. ver. 45, 46.
45 And he went into the temple, and began to cast out them
that sold therein, and them that bought ;

46 Saying unto them, It is written, My house is the house of
prayer: but ye have made it a den of thieves.

Christ heals the Sick in the Temple, and reproves the Chief


MATT. xxi. 14–16.
Mat. xxi.14. And the blind and the lame came to him in the temple;

and he healed them.
15. And when the Chief Priests and Scribes saw the won-

derful things that he did, and the children crying in the
temple, and saying, Hosanna to the Son of David, they

were sore displeased,
16. And said unto him, Hearest thou what these say? And

Jesus saith unto them, Yea: have ye never read, Out of
the mouth of babes and sucklings thou hast perfected
praise ?

that he

Some Greeks at Jerusalem desire to see ChristThe Bath

Col is heard.

JOHN xii. 20-43.
John xii. 20. And there were certain Greeks among them that came

up to worship at the feast :
or, at least, is not mentioned by St. Matthew, viz. that he
would not suffer that any man should carry any vessel through
the temple : an additional circumstance, which makes it appear
still more probable tbat Jesus cast them out twice, at the seve-
ral times mentioned by the two Evangelists.-Pilkington, notes
to the Evangelical History, p: 47, 48.

6 Where, or on what day, these Greeks came to see Jesus, is
not particularly recorded. But, as in St. Jobn's present order,
this account immediately follows that of the triumphal entry
into Jerusalem, we have some reason to conclude that it was on
that day, and in that place; and therefore I have thought it
necessary to arrange this, and the three following sections,
amongst the transactions of that day, and before Jesus de-
parted out of the city, as mentioned Matt. xxi. 17, 18. and
Mark xi, 11, 12.




John xii. 21. The same came therefore to Philip, which was of Beth- Jerusalem.

saida of Galilee, and desired him, saying, Sir, we would
see Jesus.

Philip cometh and telleth Andrew : and again Andrew
and Philip tell Jesus.
23. And Jesus answered them, saying, The hour is come,

that the Son of man should be glorified.
24. Verily, verily, I say unto you, Except a corn of wheat

fall into the ground and die, it abideth alone: but if it die,

it bringeth forth much fruit.
25. He that loveth his life shall lose it : and he that hateth
his life in this world shall keep it unto life eternal.

If any man serve me, let him follow me; and where I
am, there shall also my servant be: if any man serve me,

him will my Father honour.
27. Now is my soul troubled ; and what shall I


y? Fa-
ther, save me from this hour : but for this cause came I

unto this hour.
28. Father, glorify thy name. Then came there a voice

It may farther be observed, that there are some notations in
these sections, which seem to point out the time of their coming,
and the place where Jesus was. It is probable He was now in
the temple, whither the Greeks, if they were devout strangers,
or proselytes of the gate only, could not be permitted to come;
they being allowed to go no farther than the court of the Gen-
tiles. They therefore applied to him, to desire him to vouch-
safe to come out of the temple to shew himself unto them. But,
instead of complying with this request, a greater evidence was
vouchsafed tbem: a voice came from heaven, in their bearing,
which said, “ I have both glorified my name, and I will glorify
it again,” referring to the name of God being glorified just
before Jesus went into the temple, in the bosannahs of the
people. The observation of Dr. Lightfoot is worthy our re-
mark: Christ was thrice attested from heaven, according to his
threefold office, king, priest, and prophet. At his baptism,
when he was anointed and entered into his ministry, as the
great High Priest-at his transfiguration, for the great Prophet
to whom all must hearken-and now for the great King, when
he had newly fulfilled this prophecy, “Rejoice, o sion, be-
hold thy king cometh,” &c. &c.

Lardner, Yossius, and Salmasius, are of opinion that the
Greeks here spoken of were idolatrous Gentiles. Whitby, that
they were proselytes of the gate ; and Doddridge, proselytes of
righteousness. Heuman and Semler suppose that they were
Jews, whose constant residence was among the Gentiles. It
seems most probable, as they were now at Jerusalem, that they
had come up to be present at the feast of the passover, and
therefore that they were of that class of persons who are else-
where called σεβομένοι. The word here used is "Έλληνες-et
quanquam, says Kuinoel, h. I. non additum legitur sebojévoi,
ex usu tamen loquendi N. T. quandoque, ut Hieronym. in
Matt. xxvi, scribit. mutatâ re pristinum nomen manet; v Glas-
sius Phil. sac. p. 7. Sic quoque qui, Act xiii. 42. ?Ovn dicun-
tur, v. 43. nominantur gebouévoi #poondurot. Commode ergo. et
h. 1. Proselyti simpliciter dici potuerunt 'EXInves.-Kuinoel,
Comment. in lib. Histor, N. T. vol. iii. p. 525.

• One of the most ancient tokens of the more immediate or

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