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Verse 17. And Jesus going up] From Jericho to Jerusalem. the midst of two rows of senators or elders; on his right hand ch. xix. 15.

Verse 18. The Son of man shall be betrayed] Or, will be delivered up. This is the third time that our Lord informed his disciples of his approaching sufferings and death. This was a subject of the utmost importance, and it was necessary they should be well prepared for such an awful event. Verse 19. Deliver him to the Gentiles to mock] This was done by Herod and his Roman soldiers. See Luke xxiii. 11. || To scourge, and to crucify] This was done by Pilate the Roman governor. The punishment of the cross was Roman, not Jewish; but the chief priests condemned him to it, and the Romans executed the sentence. How little did they know that they were, by this process, jointly offering up that sacrifice which was to make an atonement for the Gentiles and for the Jews; an atonement for the sin of the whole world. How often may it be literally said, The wrath of man shall praise thee!

sat the person termed AB, (the father of the Sanhedrin); and on his left hand the CHACHAM, or sage. These persons transacted all business in the absence of the president. The authority of this council was at some periods very great, and extended to a multitude of matters both ecclesiastical and civil. These appear to have been the honours which James and John sought. They seem to have strangely forgot the lesson they had learnt from the transfiguration.

Verse 22. Ye know not what ye ask.] How strange is the infatuation in some parents, which leads them to desire worldly or ecclesiastical honours for their children. He must be much in love with the cross, who wishes to have his child a minister of the gospel; for if he be such as God approves of in the work, his life will be a life of toil and suffering; he will be obliged to sip, at least, if not to drink largely of the cup of Christ. We know not what we ask, when, in getting our children into the CHURCH, we take upon ourselves to answer for their CALL Verse 20. The mother of Zebedee's children] This was to the sacred office, and for the salvation of the souls that are Salome. put under their care. Blind parents! rather let your children Verse 21. Grant that these my two sons] James and John. beg their bread, than thrust them into an office to which God See Mark xv. 40. In the preceding chapter, ver. 28. our has not called them; and in which they will not only ruin Lord had promised his disciples, that they should sit on their own souls, but be the means of damnation to hundreds; twelve thrones, judging the twelve tribes. Sulome, probably for, if God has not sent them, they shall not profit the people hearing of this, and understanding it literally, came to request the chief dignities in this new government, for her sons; and it appears it was at their instigation that she made this request, for Mark, chap. x. 35. informs us, that these brethren themselves made the request, i. e. they made it through the medium of their mother.

at all.

And to be baptized with the baptism that I am baptized &c.] This clause in this, and the next verse, is wanting in BDL, two others (7 more in ver. 23.) Coptic, Sahidic, Ethiopic, Mr. WHELLOCK's Persic, Vulgate, Saxon, and all the Itala, except two. Grotius, Mill, and Bengel, think it should

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be omitted, and Griesbach has left it out of the Text in both
his editions. It is omitted also by Origen, Epiphanius, Hilary,
Jerom, Ambrose, and Juvencus. According to the rules laid
down by critics, to appreciate a false or true reading, this
clause cannot be considered as forming a part of the sacred
text. It may be asked, Does not, drink of my cup, convey the
same idea?
Does the clause add any thing to the perspicuity
of the passage? And though found in many good MSS. is
not the balance of evidence in point of antiquity against it?
Baptism among the Jews, as it was performed in the coldest
weather, and the persons were kept under water for some
time, was used not only to express death, but the most cruel
kind of death. See Lightfoot. As to the term cup, it was a
common figure, by which they expressed calamities, judg-
ments, desolation, &c.

They say unto him, We are able.] Strange blindness! YOU can? No, one drop of this cup would sink you into utter ruin, unless upheld by the power of God. However, the man whom God has appointed to the work he will preserve in it.

Verse 24. When the ten heard it they were moved] The ambition which leads to spiritual lordship, is one great cause of murmurings and animosities in religious societies; and has proved the ruin of the most flourishing Churches in the universe.

Verse 25. Exercise dominion-and-exercise authority upon them.] They tyrannized and exercised arbitrary power over the people. This was certainly true of the governments in our Lord's time, both in the east and in the west. I have endeavoured to express, as nearly as possible, the meaning of the two Greek verbs, κατακυριευουσιν, and κατεξουσιαζουσιν, and those who understand the genius of the language will perceive, that I have not exhausted their sense, however some may think that no emphasis was intended, and that these compound verbs are used for the simple xugievay and OvGiaZay. See Wakefield and Rosenmuller.

The government of the Church of Christ is widely different from secular governments. It is founded in humility and brotherly love; it is derived from Christ, the great Head of the Church, and is ever conducted by his maxims and spirit. When political matters are brought into the Church of Christ, both are ruined. The Church has more than once ruined the

tainly for the interests of both to be kept separate. This has already been abundantly exemplified in both cases, and will continue so to be, over the whole world, wherever the church and state are united in secular matters.

Verse 23. Is not mine to give, but it shall be given to them for whom it is prepared of my Father.] The common translation, in which the words, it shall be given to them, are inter-State; the State has often corrupted the Church: it is cerpolated by our translators, utterly changes and destroys the meaning of the passage. It represents Christ (in opposition to the whole Scriptures) as having nothing to do in the dispensing of rewards and punishments; whereas, our Lord only intimates, that, however partial he may be to these two brethren, yet seats in glory can only be given to those who are fitted for them. No favour can prevail here; the elevated seat is for him who is filled with the fulness of God. The true construction of the words is this-to sit on my right hand and on my left, is not mine to give, except to them for whom it is prepared of my Father. According to the prediction of Christ, these brethren did partake of his afflictions: James was martyred by Herod, Acts xii. 2. and John was banished to Patmos, for the testimony of Christ, Rev. i. 9.

Verse 26. It shall not be so among you] Every kind of lordship and spiritual domination over the Church of Christ, like that exercised by the Church of Rome, is destructive and anti-christian.

Your minister] Or, deacon, diaxovos: I know no other word which could at once convey the meaning of the original, and make a proper distinction between it and douλog, or servant, in ver. 27. The office of a deacon, in the primitive Church, was to serve in the agape, or love feasts, to distribute the bread and wine to the communicants; to proclaim different

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parts and times of worship in the churches; and to take care "But seek ye to encrease from a little, and to be lessened of the widows, orphans, prisoners and sick, who were provided from that which is great. Moreover, when ye enter into a for out of the revenues of the church. Thus we find it was house, and are invited to sup, do not recline in the most the very lowest ecclesiastical office. Deacons were first ap-eminent places, lest a more honourable than thou come after, pointed by the Apostles, Acts vi. 1-6. they had the care of the poor, and preached occasionally.

Verse 27. Your servant] Aovos, the lowest secular office, as deacon was the lowest ecclesiastical office: dovλhos is often put for slave.

and he who invited thee to supper, come up to thee and say, Get down yet lower; and thou be put to confusion. But if thou sit down in the lowest place, and one inferior to thee come after, he who invited thee to supper, will say unto thee, Go and sit higher: now this will be advantageous to thee." This is the largest addition found in any of the MSS. and contains not less than sixty words in the original, and eightythree in the Anglo-saxon. It may be necessary to remark, that Mr. Marshall, in his edition of the Gothic and Saxon Gospels, does not insert these words in the text, but gives it p. 496 of his observations. This addition is at least as ancient as the fourth century, for it is quoted by Hilary, who did not die till about A.D. 367.

From these directions of our Lord, we may easily discern what sort of a spirit his ministers should be of. 1. A minister of Christ is not to consider himself a lord over Christ's flock. 2. He is not to conduct the concerns of the Church with an imperious spirit. 3. He is to reform the weak after Christ's example, more by loving instruction, than by reproof or censure. 4. He should consider, that true apostolic greatness consists in serving the followers of Christ with all the powers and talents he possesses. 5. That he should be ready, if Verse 30. Two blind men] Mark, chap. x. 46. and Luke required, to give up his life unto death, to promote the salva-xviii. 35. mention only one blind man, Bartimeus. Probably tion of men.

Verse 28. A ransom for many.] Autgov avti olλwy, or, a ransom instead of many,-one ransom, or atonement instead of the many prescribed in the Jewish law. Mr. Wakefield contends for the above translation, and with considerable show of reason and probability.

The word Aureo is used by the Septuagint, for the Hebrew , pidion, the ransom paid for a man's life, see Exod. xxi. 30. Num. iii. 49, 51. and λurga is used Num. xxxv. 31. where a satisfaction (Hebrew 3 copher, an atonement) for the life of a murderer is refused. The original word is used by Lucian in exactly the same sense, who represents Ganymede promising to sacrifice a ram to Jupiter, λurgov uteg Mov, as a ransom for himself, provided he would dismiss him.

The whole Gentile world, as well as the Jews, believed in vicarious sacrifices. Virgil Æn. v. 85. has nearly the same words as those in the text. "UNUM PRO MULTIS dabitur CAPUT,"-One man must be given for many. Jesus Christ laid down his life as a ransom for the lives and souls of the children of men. In the Codex Beza, and in most of the Itala, the Saxon, and one of the Syriac, Hilary, Leo Magnus, and Juvencus, the following remarkable addition is found

he was mentioned by the other Evangelists, as being a person well known before and after his cure. Blindness of heart, is

a disorder of which men seldom complain, or from which they desire to be delivered; and it is one property of this blindness, to keep the person from perceiving it, and to persuade him that his sight is good.

Sitting by the way side] In the likeliest place to receive alms, because of the multitudes going and coming between Jerusalem and Jericho.

Cried out] In the midst of judgments God remembers mercy. Though God had deprived them, for wise reasons, of their eyes, he left them the use of their speech. It is never ill with us, but it might be much worse: let us, therefore, be submissive and thankful.

Have mercy on us] Hearing that Jesus passed by, and not knowing whether they should ever again have so good an opportunity of addressing him, they are determined to call, and call earnestly. They ask for mercy, conscious that they deserve nothing, and they ask with faith--Son of David, acknowledging him as the promised Messiah.

Verse 31. The multitude rebuked them] Whenever a soul begins to cry after Jesus for light and salvation, the world B b

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and the devil join together to drown its cries, or force it to be silent. But let all such remember, Jesus is now passing by: that their souls must perish everlastingly, if not saved by him, and they may never have so good an opportunity again. While there is a broken and a contrite heart, let it sigh its complaints to God, till he hear and answer.

They cried the more] When the world and the devil begin to rebuke in this case, it is a proof that the salvation of God is nigh, therefore, let such cry out a great deal the more.

Verse 32. Jesus stood] "The cry of a believing penitent," says one," is sufficient to stop the most merciful Jesus, were he going to make a new heaven and a new earth; for what is all the irrational part of God's creation in worth, when compared with the value of one immortal soul?" See on

Mark x. 50.

What will ye that I shall do] Christ is at all times infinitely willing to save sinners: when the desire of the heart is turned towards him, there can be little delay in the salvation. What is thy wish? If it be a good one, God will surely fulfil it.

Verse 33. That our eyes may be opened.] He who feels his own sore, and the plague of his heart, has no great need of a prompter in prayer. A hungry man can easily ask bread;

he has no need to go to a book to get expressions to state his wants in; his hunger tells him he wants food, and he tells this to the person from whom he expects relief. Helps to devotion, in all ordinary cases, may be of great use; in extraordinary cases they can be of little importance; the afflicted heart alone can tell its own sorrows, with appropriate plead ings.

Verse 34. So Jesus had compassion on them] Eλayxodus, he was moved with tender pity. The tender pity of Christ met the earnest cry of the blind men, and their immediate cure was the result.

They followed him.] As a proof of the miracle that was wrought, and of the gratitude which they felt to their benefactor. For other particulars of this miraculous cure, see the notes on Mark x. 46, &c.

Reader, whosoever thou art, act in behalf of thy soul, as these blind men did in behalf of their sight, and thy salvation is sure. Apply to the Son of David, lose not a moment, he is passing by, and thou art passing into eternity, and probably wilt never have a more favourable opportunity than the present. Lord encrease thy earnestness and faith!

CHAPTER XXI.

Christ rides into Jerusalem upon an ass, and the multitude receive him joyfully, 1-11. He enters the temple, and expels the money-changers, &c. 12, 13. The blind and the lame come to him and are healed, 14. The chief priests and scribes are offended, 15. Our Lord confounds them, and goes to Bethany, 16, 17. The barren fig-tree blasted, 18-22. While teaching in the temple, the chief priests and elders question his authority; he answers and confutes them, 23-27. The parable of the man and his two sons, 28–32. The parable of a vineyard let out to husbandmen, 33-42. applied to the priests and Pharisees, 43-45. who wish to kill him, but are restrained by the fear of the people, who acknowledge Christ for a prophet, 46. ND 2 when they drew nigh unto || Bethphage, unto the mount of Olives, A.M. 403. Jerusalem, and were come to then sent Jesus two disciples,

A.M. 4033.
A. D. 29.

An. Olymp.
CCII. 1.

A

a

b

A. D. 29. An. Olymp. CCII. 1.

Mark 11. 1. Luke 19. 29.

b Zech. 14. 4.

NOTES ON CHAP. XXI.

mount Olivet, from which it is thought the whole declivity

Verse 1. Bethphage] A place on the west declivity of and part of the valley took their name. It is supposed to

Christ rides in triumph

A.M. 4033.
A. D. 29.

CCHI. 1.

CHAP. XXI.

2 Saying unto them, Go into the An. Olymp. village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. 3 And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.

4 All this was done, that it might be fulfilled which was spoken by the prophet, saying,

5 Tell ye the daughter of Sion, Behold, thy

* Isai. 62. 11. Zech. 9.9. John 12. 15.- Mark 11. 4.- - 2 Kings 9. 13.

have derived its name from the fig-trees which grew there; beeth, signifying a region as well as a house, and a phag, a green fig.

into Jerusalem.

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and Elisha the prophet came, by the order of God, to
anoint him king over Israel, as soon as he came out of
the inner chamber into which the prophet had taken him
to anoint him, and they knew what was done, every man
took his garment, and spread it under him on the top of the
steps, and blew the trumpets, saying,
"Jehu is king."
Kings ix. 13.

Verse 2. Ye shall find an ass tied, and a colt] Asses and mules were in common use in Palestine: horses were seldom to he met with. Our blessed Lord takes every opportunity to convince his disciples that nothing was hidden from him; he2 informs them of the most minute occurrence, and manifested his power over the heart, in disposing the owner to permit the ass to be taken away.

Verse 3. The Lord, (the proprietor of all things) hath need of them] Jesus is continually humbling himself, to shew us how odious pride is, in the sight of God: but in his humility he is ever giving proofs of his Almighty power, that the belief of his divinity may be established.

Verse 4. All this was done] The word all, in this clause, is omitted by some MSS. Versions, and Fathers.

Which was spoken] The Spirit of God, which predicted those things that concerned the Messiah, took care to have them literally fulfilled: 1. to shew the truth of prophecy in general; and, 2. to designate Christ as the person intended by that prophecy. See the note on chap. ii. 23.

Verse 5. Tell ye the daughter of Sion] The quotation is taken from Zech. ix. 9. but not in the precise words of the prophet.

This entry into Jerusalem, has been termed the triumph of Christ. It was indeed the triumph of humility over pride and worldly grandeur; of poverty over affluence; and of meekness and gentleness over rage and malice.

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And they set him thereon.] Και επεκάθισεν επάνω αυτών, and he sat upon them: but instead of Tav auтwy, upon THEM, the Codex Beza, seven copies of the Itala, some copies of the Vulgate, and some others, read ' avtoy upon him, i. e. the colt. This is most likely to be the true reading; for we can scarcely suppose that he rode upon both by turns, this would appear childish; or that he rode upon both at once, for this would be absurd. Some say he sat on both; for "the ass that was tied up, was an emblem of the Jews bound under the yoke of the Law; and the colt that had not been tied, represented the Gentiles who were not under the Law; and that Jesus Christ's sitting on both represented his subjecting the Jews and the Gentiles to the sway of his evangelical sceptre." He who can receive this saying, let him receive it.

Verse 8. Cut down branches from the trees] Carrying palm and other branches, was emblematical of victory and success. See Mac. xiii. 51. 2 Mac. x. 7. and Rev. vii. 9.

The Rabbins acknowledge that the prophecy in Zechariah refers to the Messiah; so Rab. Tancum, and Yalcut Rubeni has a strange story about the ass. "This ass is the colt of that ass which was created in the twilight of the sixth day. This is the ass which Abraham found when he went to sacrifice his son. This is the ass on which Moses rode when he went to Egypt: and this is the ass on which the Messiah shall ride." Some of the Jews seem to think that the Zebra is intended; for according to Bab. Sanhedr. fol. 98, when Shapoor, king of Persia, said to Rabbi Samuel: "You say your Verse 7. And put on them their clothes] Thus acknowledg-Messiah will come upon an ass; I will send him a noble ing him to be their king, for this was a custom observed by the people when they found that God had appointed a man to the kingdom. When Jehu sat with the captains of the army,

He is coming now meek, full of kindness and compassion to those who were plotting his destruction! He comes to deliver up himself into their hands; their king comes to be murdered by his subjects, and to make his death a ransom price for their souls!

horse." To which the Rabbi replied, "You have not a horse with a hundred spots (query streaks) like his ass." See Lightfoot and Schoetgen.

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