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shall say: The Lord bath need of them; and straightway he will send them. All this was done that it might be fulfilled which was spoken 4 by the prophet, saying: “Tell ye the daughter of Sion: Behold, thy 5 King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.” And the disciples went, and did as Jesus command- 6 ed them, and brouglıt the ass, and the colt; and put on them their 7 clothes, and they set him thereon. And a very great multitude spread 8 their garments in the way; others cut down branches from the trees,
his death, resurrection, and other was resigned to the use of the poorattendant events.
er people, and to ride upon it he3. The Lord. Simply, the Mas- came a mark of poverty and lowliter. That would be a sufficient ness, as would seem to be indicated i reason to him.
by the saying of Zechariah. Even 4. That it might be fulfilled. Or, in his most triumphant hour, Jesus according to Wakefieli, so as to would declare the pacific character fulfil. Jesus' peaceful entry in- of his kingdom. to Jerusalem corresponded with 7. Put on them their clothes, i. e. Zechariah's description of the Mes- on both the animals, not knowing siah, an analogy which, according on which Jesus would ride, or as to John xii. 16, the disciples did an honor to hiin. 2 Kings ix. 13. not at first understand, but per- The garments serveil the purpose ceived it after Jesus was glorified. of a saddle.-Set him thereon, i. e.
- The prophet. Zech. ix. 9, also Isa. on the colt; for though the original Ixii. 11. The sepse, rather than the has it on them, yet that was a popular exact words, seems to be regarded idiom, used probably because both by Matthew
had been spoken of before. The 5. The daughter of Sion, i. e. the sense is, on one
of them. Judg. xii. city of Jerusalem, so called from 7. The other Evangelists mention Mount Zion on which it was built. only one animal. Some underA poetical personification of cities stand thereon as referring to the was common among the orientals. clothes on wbich they placed Jesus. -Meek, and sitting upon an ass. 8. A very great multitude. One The horse was used in war, but to circumstance, which had drawn toride upon an ass was an emblem of gether this crowd, was the interest peace. By this symbolic act, Jesus produced by the miracle of raising presented hiinself to public notice, Lazarus from the dead. Besides
, not in the character of a haughty vast multitudes congregated at this monarch, riding upon a spirited time at Jerusalem, and Jesus had charger, and fulfilling the worldly become known through the counexpectations of his countryınen, try and therefore attracted their but as a lowly and peaceful prophet, notice. John xi. 56.-Spread their riding upon an humble ass. In the garments in the way, i. e. their earlier periods of the Jewish com- outside garments, their mantles or monwealth, to ride upon an ass cloaks.
2 Kings ix. 13. These was a mark of the highest distinc- acts were insigvia of respect aud tion; Judg. v. 10, 2 Sam. xvii. 23; honor, paid to one whom the fickle but in later tiines, as the number of multitude at the time seem to have horses increased in Judea, the ass regarded as the veritable Messiah.
9 and strawed them in the way. And the multitudes that went before,
and that followed, cried, saying: Hosanna to the Son of David! bless
ed is he that cometh in the name of the Lord ! Hosanna in the high10 est ! And when he was come into Jerusalem, all the city was 11 moved, saying: Who is this? And the multitude said: This is Jesus 12 the prophet, of Nazareth of Galilee. And Jesus went into the tem
ple of God, and cast out all them that sold and bought in the temple,
As the branches were boughs of ces, the multitude would cry, Cruthe palm-tree, John xii. 13, and were cify him, crucify him. flat, they would not obstruct the
" Ride on, ride on in majesty! way. They were emblems of vic Hark! all the tribes Hosannas cry!
Thine humble beast pursues his road, tory and peace. It has been cus
With palms and scattered garments strewed. tomary in all ages, to offer similar tokens of honor to the great and
" Ride on, ride'on in majesty!
In lowly pomp ride on to die! distinguished, and to strew flowers, O Christ! thy triumphs now begin garments, and branches in their O'er captive death and conquered sin!" way. Myrtle boughs were thrown 10. All the city was moved. The in the path of Xerxes, the king, as previous fame of Jesus, the shouts he advanced into Greece. Our of thronging multitudes, and the toown day has witnessed spectacles kens of joy and triumph which atnot dissimilar.
tended the procession, naturally stir9. Hosanna. Compounded of red the people with mingled emotwo Hebrew words, Save now, or, tions of fear and hope, curiosity and Save, we beseech thee. These were hatred, wonder and veneration. acclamations of reverence and joy 11. The prophet, of Nazareth. used at the feast of tabernacles. This would imply that they still and here employed to express their regarded him inore as a prophet, welconie of the Expected One. like John or some one of the old They have some similarity to the prophets, than as the mighty Mesmodern expression, “God save the siah of intense Jewish hope. king.”—Hosanna to the Son of Da 12, 13. Parallel to Mark xi. 15% vid. Signifies, God save the Son of 19, Luke xix. 45–48. Matthew David. -Blessed is he that cometh, appears to neglect the order of this &c. Ps. cxviii. 25, 26. Luke xix. transaction, which properly belongs 38. John v. 43.-Hosanna in the between verses 19 and 20, in order highest, i. e. with supreme praises, to recite the account of the witheror, in the highest places, or heaven. ing of the fig-tree in one paragraph Save now, thou who dwellest in continuously. We learn, from Mark the heights. Luke ii. 14. From xi. 11-15, that this was not done the differing accounts of the histo on the day of Jesus' entry into Jerians we may infer that the jubi- rusalem, but the day after, he havlant voices uttered a variety of en- ing passed the night in Bethany. thusiastic salutations and praises. 12. Into the temple of God, i. e. Spontaneous and gratifying as was the outer court of the temple, this public homage, Jesus clearly whither Gentiles were accustomed looked beyond it all, and foresaw to resort. Jesus had before made how soon, under altered circumstan a similar purification of the temple.
and overthrew the tables of the money-changers, and the seats of them that sold doves; and said unto them: It is written : “My house 13 shall be called the house of prayer; but ye have made it a den of thieves.” And the blind and the lame came to bim in the temple, and 14 he healed them. And when the chief priests and scribes saw the 15 wonderful things that he did, and the children crying in the temple, and saying: Hosanna to the Son of David! they were sore displeased,
John ii. 13–17.—The money-chang- for he was the sole actor, and ers. Or, brokers, persons who ex- though no resistance was offered, changed the coin of the Jews, which no other acts of a similar kind were was necessary for those who paid afterwards performed. We learn the usual taxes and contributions to too an incidental proof of the Rothe temple, and took in return Ro man toleration, under the sanction man and other foreign coin.—Them of which a private Jew could thus that sold doves. The poor, who vindicate without opposition the were unable to purchase larger ani- sanctity of his temple. Our Lord mals, were allowed to offer doves for would cleanse even the court of the sacrifice. Lev. v. 7, xii. 8. These Gentiles from fraud and desecratraffickers had stationed themselves tion, that the proselytes of the gate, in the courts of the temple, for so called, or those who did not the convenience of trading, to pro- conform to the Jewish ceremonial, vide for the approaching festival. might worship God in peace. This
13. It is written. Isa. lvi. 7. transaction therefore, instead of arJer. vii. 11. Jesus, with a refer- guing a Pharisaical punctiliousence to the prophets whom they ness, may be regarded as a proof respected, expressed his detestation of his liberality, which would proof their dishonesty and overreach- vide for the Gentiles, as well as the ing in trade, and their profaning Jews, a fitting place for worship. the precincts of the most holy tem 14, 15. We are here carried back ple.-A den of thieves. Robbers. again to what occurred on the day Reference is here made to a cus of Jesus' entrance into Jerusalem, tom common to robbers of all coun which had been interrupted by the tries, to take refuge in caves. It is episode of the cleansing of the temunnecessary to suppose that any ple.-The wonderful things. Almiraculous power was exerted on luding, probably, to his entrance in this occasion. Jesus was already triumph, and his miracles of healknown as a distinguished individu- ing.–The children. Luke xix. 39. al. His very boldness awed them, Understood by some commentators and encouraged the impression that to be the servants, i. e. the disciples he was a prophet, and therefore, or followers of Christ; for the according to the opinion of the original word is rendered thus in times, had a right to regulate these most places in the New Testament. things. Their own consciences too -Sore displeased. Highly displeasmight secretly subdue any inclina- ed. The cause of their displeasure tion to resist. But we find here is indicated in John xii. 19. They no traces of sedition, or of a politi- were envious of his popularity, as cal attempt on the part of Jesus, tending to obscure their own.
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 17 and sucklings thou hast perfected praise”? And he left them, and
went out of the city into Bethany, and he lodged there. 18 Now in the morning, as he returned into the city, he hungered. 19 And when he saw a fig-tree in the way, he came to it, and found
nothing thereon, but leaves only; and said unto it: Let no fruit grow on thee henceforward for ever. And presently the fig-tree withered
16. Luke relates still another in- had saluted him with every mark cident; that the Pharisees request- of royal honor! This humility ed Jesus to check his disciples; but bears the palm alone. that he told them that the very 18, 19. As Jesus was returning stones would cry out, if man should into the city from Bethany, fully be dumb on so glorious an occa- bent on his great duties, he suffered sion.— Out of the mouth of babes hunger; an evidence of his absorpand sucklings, &c. Ps. viii. 2. Ac- tion in his work, and forgetfulness cording to the conjecture of the of his bodily wants. He finds a last verse respecting the children, fig-tree by the roadside, and therewe understand these to be, not fore belonging to no one. The babes in years, but in spiritual at- original is more exact, one fig-tree, tainments. Mat. xi. 25.
one among many, a fig-tree that 17-19. Parallel to Mark xi. 11 was distinguished from others. -14.
Mark says, that“the time of figs was 17. Bethany. As this was the not yet.” It might be asked, then, village of Lazarus and his sisters, why he went to it, expecting fruit. it has been plausibly conjectured The answer is, that, as the fruit of that he made their house his home the fig-tree appears before the at this time. Mark informs us that leaves, and as this tree was covered he was accompanied by the Twelve. with leaves, it was reasonable to What more palpable proof could expect that it had fruit. As it was there be against the theory ad- not the usual time for gathering vanced by some, of Jesus' aspiring figs, none were expected from any to political power, than the fact, tree but this, because perhaps no that, after his triumphal procession, others had leaves, the indication of when the people were ripe for fruit. It was not likely that the revolution, and the whole nation fruit had been picked, for the fig were congregated in the holy city, harvest was not yet. Failing of reJesus retires to a quiet village and ceiving physical nourishment from huinble friends to pass his nights? the tree, Jesus makes it an instruHe thus escaped any plots against ment of spiritual good; the highest his own life, and avoided any occa- use to which any object can be put, sion of popular tumult that might Not in the petulance of disappointbe raised in his favor. Besides, the ment, but with a calm power, seekcalm scenes of Mount Olivet were ing to impress his disciples, he demore congenial to his mind than yotes the tree to barrenness hencethe din of the crowded city. How forth, and it soon withered away. unambitious and beautiful was his Perhaps this event had some conretiring to Bethany, after thousands nexion with the parable of the fig
away. And when the disciples saw it, they marvelled, saying: How 20 soon is the fig-tree withered away! Jesus answered and said unto 21 them: Verily I say unto you, if ye have faith, and doubt not, ye shall not only do this which is done to the fig-tree, but also, if ye sball say unto this mountain: Be thou removed, and be thou cast into the sea ; it shall be done. And all things whatsoever ye shall ask in prayer, 22 believing, ye shall receive.
And when he was come into the temple, the chief priests and the 23
tree, Luke xiii. 6—9. He would perform. The Jews called those teach the value of faith, as we learn who were most distinguished as from verse 21, by a symbolical ac- teachers, for genius aud virtue, tion, a frequent method in the east. rooters up of mountains, or capable This lesson was especially needed of overcoming the greatest difficulby the disciples, standing, as they ties. The gift of working miracles did, on the eve of mighty events was liinited to the apostolic age, that would try their faith severely. and there are no' trustworthy acMost commentators have drawn al- counts of its having been since posso another moral from the event, sessed or exercised. that of the unfruitfulness and de- 22. Believing, ye shall receive. struction of the Jewish nation, to Mark, in the parallel passage, states which, covered over as it were forgiveness, as well as faith, to be a with the leaves of good professions, condition of efficacious prayer. If our Lord had come seeking fruit, the declaration was applicable only but finding none.
to the Apostles, the sense would 20—22. Parallel to Mark xi. 20 be, that God would grant them, in 26.
to believing prayer, all 20. The disciples saw it. This things necessary to their office. If was on the next morning, as they the promise was more extensive, it went from Bethany to Jerusalem. announces that whatever shall be -How soon is the fig-tree withered asked in prayer, in a confiding spirit, away! Or, according to Winer, shall be received. For a good man How did the fig-tree wither away will pray that only what is consistso quickly? The miracle astonish- ent with God's will may be given ed them the more as being unusual, him. His devotions will always out of the ordinary course of Jesus' have this saving clause, If it be the miraculous deeds, and startling on Divine pleasure. Prayer is thereaccount of its suddenness.
fore eminently an act of faith, a re21. This mountain. The Mountferring of all things to God, a full of Olives. A similar hyperbole confiding in his goodness, as able concerning this very mountain is and willing to grant us, if not the found in Zech. xiv. 4. See note identical objects of our petition, on Mat. xvii. 20, xviii. 19. · In gen- yet what is far better. We have, in eral, they would be able, if they 1 John v. 14, 15, the Christian had faith, to perform the greatest philosophy of prayer. miracles for the promotion of reli- 23–27. Parallel to Mark xi. 27gion; not that literally the plucking 33. Luke xx. 148. up and casting of a mountain into 23. The chief priests and the elthe sea would be a proper act to ders of the people. Members of the