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Matt. xxi. 6.
Mark xi. 4.
Luke xix. 33.
Mark xi. 5.
Mark xi. 5.
Mark xi. 6.
And the disciples
and found the colt
ways met; and they loose him.
And as they were loosing the colt,
certain of them that stood there, Luke xix. 33. the owners thereof,
said unto them, What do ye, loosing the colt?
And they said unto them,
even as Jesus had commanded : and they let them
And they brought
colt, and they set Jesus thereon;
called Lazarus out of his grave, and raised him
For this cause the people also met him : for that
Mark xi. 6.
Mark xi. 7.
John xii. 18.
MATT. xxi. part of ver. 1, 2, 3. 6, and 7. 1 And when they drew nigh unto Jerusalem, and were come to Bethpage, unto the mount of Olives-two disciples,
With respect to the reading of the Aldine MS. (k) oólwy avrovs, it is not supported by the original, which reads 817 yung); had the reading of the first word been ywn's, as Grotius and Houbigant propose, and the word xin omitted, and the pronominal affix inserted in its place, Dyvi", the avtoùg might be admitted. In the absence of all authority from manuscripts, however, no conjectural emendation can be admitted (1).
Grotius has committed a singular error in supposing that this prophecy can refer to the entrance of Zerobabel into Jerusalem; as Zerobabel had long been in the city after the return from the captivity, before the prophecy was written (m).
(*) Juxta LΧΧ. sic legimus, Χαίρε σφόδρα, θύγατερ Σιών" κήρυσσε, θύγατερ Ιερεσαλημ ιδε ο βασιλεύς σε έρχεται σοι δίκαιος και σώζων αυτούς, πρας, και επιβεβηκώς επί υποζύγιον, και πώλον νέον. Gaude vehementer, filia Sion; prædica, filia Hierusalem; ecce 'Rex tuus veniet tibi justus et salvans ipsos, mansuetus, ascendens super subjugalem, et pullum novum. Interpres legisse videtur autòs, cum Aldina editio habeat autoús. Porro quod hic est salvator, Hebræis est yvi, alludens ad nomen Jesu- Unde locum hunc Judæi juxta historiam referunt ad Christum. Erasmus ap. Crit. Sacri, vol. vii. p. 714. (1) Newcome's Minor Prophets, in Zech. ix. 9. (m) Vide Grotius in loc., Critici Sacri, vol. v.
2 Saying unto them, Go into the village over against you, and—and a coltloose them, and bring them
3 -ye shall say, The Lord hath need of them; and straightway he will send them.
MARK xi. part of ver. 1, 2, 3, 4, and 7.
2 -ye shall find a colt tied, whereon man never sat; loose him and bring him.
3 And if any man say unto you, Why do ye this? say ye that the Lord hath need of him
4 And they went their way-
LUKE xix. part of ver. 29, 30, 31. 33, 34, and 35.
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-
From Christ's triumphant Entry into Jerusalem, to his Ap
prehension—Sunday, the fifth Day before the last Pass
The People meet Christ with Hosannahs-Christ approaches
1 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
Luke xix. 37.
Matt. xxi. 8. a very great multitude spread their garments in Jerusalem.
way; others cut down branches from the trees, and strawed them in the way.
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, Luke xix. 37. began to rejoice, and praise God with a loud
voice, for all the mighty works that they had seen; Matt. xxi. 9. and cried, saying, Hosanna to the Son of David
-Hosannah in the highest ?.
Matt. xxi, 9.
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.
2 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, amidst 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 iniracles 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 possisibility 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 Rosenmüller, in his Scholia on the same chapter, VOL. I.
Blessed be the King that cometh in the name of Luke xix. 38.
Blessed be the kingdom of our father David, Mark xi. 10.
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, and the burthen, or chorus, or song of triumph, with which our Lord was welcomed, might be thus arranged
זה היום עשה יהוה נגילה ונשמחה בו אנא יהוה הושיעה נא אנא יהוה הצליחה נא
.הושיעה נא ,which the word is actually derived
This is the day which the Lord hath made,
We will be glad and rejoice in it.
We pray thee, O Jehovah, 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
, . “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 ordnpokapdía ipsorum hoc noluit permittere-Scho. etgen, Hor. Heb. vol. i. p. 170.
Luke xix. 40.
Luke xix. 39. And some of the Pharisees from among the Jerusalem.
multitude said unto him, Master, rebuke thy dis-
And he answered and said unto them, I tell
stones would immediately cry out.
Perceive ye how ye prevail nothing ? behold, the
MATT. xxi. 9.
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 Lord.
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
LUKE xix. 41-45.
city, and wept over it,
least in this thy day, the things which belong unto
For the days shall come upon thee, that thine
And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.
Luke xix. 43.
Luke xix. 44.