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but, to sit on my right hand, and that are great exercise authority on my left, is not mine to give, upon them. but it shall be given to them 26 But it shall not be so for whom it is prepared of my among you: but whosoever will Father.
be great among you, let him be 24 And when the ten heard your minister ; it, they were moved with indig- 27 And whosoever will be nation against the two breth- chief among you, let him be
your servant : 25 But Jesus called them unto 29 Even as the Son of man him, and said, Ye know that the came not to be ministered unto, princes of the Gentiles exercise but to minister, and to give his dominion over them, and they life a ransom for many. ed in Italics, as being supplied by the sentially the same as in the preceding translators, and not found in the origi- verse. There may be an advance in nal. They are not necessary for the the thought, expressed by a difference expression of the sense, and might between a servant and a slave. If a well be omitted. Then the clause | person seeks to be great among you, would stand thus: “ But to sit on my let him condescend to be your servant; right hand and on my left is not mine if he would be very great, so as to be to give but [except] to them for whom first, preëminent, let him seek for this it is prepared Cappointed] by my preëminence by condescending to be Father.'
your slave. The depth of his humili. 24. The ten; the other disciples. ty and condescension in serving you They were indignant at the request shall measure the height of his true of the two brothers, as it was an am- dignity among you. bitious aspiring after honors, to the 28. The Son of man; the Messiah, neglect and disadvantage of their com- your Master. ll Not to be ministered panions and equals.
unto, &c.; not to receive service from 25. Jesus called them. The am- others, but to perform service for bitious request of the two brethren, others. || And to give, &c.; even to and the indignant feelings of the ten the extent of giving up his life in their towards them, proved the occasion of behalf, so as to ransom them from the Saviour's impressing on the minds misery. Jesus presented his own exof all the duty of humility, and of ample, as to condescension and seekhis showing the very high estimation ing the good of others, for a pattern in which humility ought to be held to his disciples, and a corrective of among his followers. An aspiring after the ambitious spirit which they had honors he reprobated, but an humble displayed. Compare Phil. 2: 1–11. temper, which will be mainly anxious See, also, Matt. 18:1–3. || For many. to do good to others, he represented The word many is here used in an inas most congenial with the new dis- definite manner, like the word multipensation. | Princes of the Gentiles ; tudes. As the parallel passage, exrulers of the nations. || They that are amine Mark 10:35—45. great ; their great men, their nobles.
26. Great among you ; distinguish- REMARKS. 1. Here is an affecting ed. . || Your minister; your servant, lesson of man's weakness in seeking waiting on you, and seeking not great for worldly honors. We are too much things for himself, but, in an humble allured by outward splendor, and are spirit, holding himself ready to render too prone to grasp at earthly greatness. service for the good of others. The disciples were cautioned again on
27. Your servant. The idea is es- this point, just when they were re
29 And as they departed from on us, O Lord, thou Son of Jericho, a great multitude fol- David. lowed him.
32 And Jesus stood still, 30 And, behold, two blind and called them, and said, What men, sitting by the way-side, will ye that I shall do unto when they heard that Jesus you? passed by, cried out, saying, 33 They say unto him, Lord, Have mercy on us, O Lord, that our eyes may be opened. thou Son of David.
34 So Jesus had compassion 31 And the multitude re- on them, and touched their eyes : buked them, because they should and immediately their eyes rehold their peace: but they cried ceived sight, and they followed the more, saying, Have mercy him. clining at the last supper. Luke 22: instance more particular; and the 24-30.
others speaking of one only, on ac2. Observe the kind manner in count, perhaps, of his being a wellwhich Jesus endeavored to correct the known person. By comparing the acerrors and frailties of his disciples. He count, as related by Matthew and endeavored to withdraw their minds Mark, with that given by Luke, it will and hearts from outward dignity, by appear that the two former speak of showing them a more excellent way the miracle as performed when Jesus of obtaining preëminence.
and his company had come out of the 3. Humility is a cardinal virtue of city, and Luke represents it as perChristianity:
formed while Jesus and his company 4. True humility is allied to the were approaching the city. In regard spirit of usefulness.
to this diversity, two remarks may be 5. Let us not value others or our-made — 1. There were probably some selves on account of any external circumstances connected with this circumstances. True wortn consists transaction which are not related, and rather in humility, in condescension, which, if they were known, would and in endeavoring to be useful. Let entirely remove all appearance of dithe example of Jesus put to shame our versity in the accounts. 2. It is unworthy seeking of earthly dignity probable that Jesus spent some time and ease.
in Jericho; as it was a very important
city, and we no where else read of 29. Jericho. This was a city next his having visited it. During his stay in importance to Jerusalem, and lay in the city, he may have made an exabout twenty miles nearly east from cursion into the neighboring country; Jerusalem. In respect to its history, and when he had gone out on such an read Josh. 2:1, &c. 3: 16. 4:19. excursion, and was returning, he may 6:1–27. 1 Kings 16: 34.
have performed the cure. Matthew 30. Son of David; one of the ap- and Mark relate, that the event took pellations of the Messiah.
place when he had gone out of the 31. Rebuked them, because, &c.; city, and Luke observes that it took rather enjoined upon them, and that place when (perhaps during this exwith censure, that they should be cursion) he had come near to the silent.
city. An account of the cure here related occurs in Mark 10: 46-52, and Luke The account of the blind men may 18:35–43. Mark and Luke speak TEACH us, of only one blind man. Matthew 1. The importance of earnestness speaks of two, Matthew being in this and importunity in our supplications
3 And if any man say aught
, unto Jerusalem, and were Lord hath need of them; and come to Bethphage, unto the straightway he will send them. mount of Olives, then sent Je- 4 All this was done, that it sus two disciples,
might be fulfilled which was 2 Saying unto them, Go into spoken by the prophet, saying, the village over against you, and 5 Tell ye the daughter of straightway ye shall find an ass Sion, Behold, thy King cometh tied, and a colt with her : loose unto thee, meek, and sitting upthem, and bring them unto on an ass, and a colt the foal of
2. The kindness of Jesus in no- Bethany (see John 12: 1), and was ticing those whom others were dis- now prosecuting his journey. || An posed to disregard.
ass — and a colt with her. The other 3. The proneness of men, even evangelists, Mark (11: 2) and Luke while professing to pay honor to (19:30), mention only a colt. It God, to overlook the suffering and was the colt that Jesus wished for; wretched.
but the easiest way of having the The Saviour, who so kindly con- colt brought was to lead the ass, and descended to these blind men, and the colt would follow. who went about doing good, is equal- 3. Aught; any thing; make any ly ready to hear our prayers, if we objection to your taking the animals. really feel our need of spiritual bless. | || The Lord ; the Master; that is, our ings, and earnestly implore his mercy. Master. The owners of these aniLet none be discouraged; but, rely- mals were, in all probability, acing on his power and goodness, let quainted with Jesus and his disciples, all seek earnestly his favor, for he and were friendly to them; and “ waiteth that he may be gracious.” would, therefore, without hesitation,
give them up for his accommodation. CHAPTER XXI.
4. That it might be fulfilled, &c. 1. And when they drew nigh unto In this transaction, there was a fulfilJerusalem. See 2017, 18. °|| Beth- ment of what the prophet Zechariah phuge; a small village in the vicini-|(9:9) had long before declared rety of the mount of Olives. Mark specting the Messiah ; so that this (11: 1) and Luke (19: 29) mention act of our Lord's, by which he was two places, Bethany and Bethphage ; again about to show himself publicly these two were adjacent to each oth to the nation as the Messiah, the er. || Mount of Olives; a mountain- promised king of Israel, was in preous ridge lying east of Jerusalem. cise accordance with the language of As it was a ridge of lofty hills, wri- prophecy. ters differ in stating the distance from 5. Daughter of Sion.
Sion was Jerusalem, some saying five fur- one of the hills on which the city of longs, and others, á Sabbath-day's Jerusalem was built, and it was emjourney (Acts 1: 12), that is, about ployed as a name equivalent to Jeruseven and a half furlongs from the salem. By a mode of speech comcity. They have reference to differ- mon among the Hebrew writers, the ent parts of the mountainous range. phrase daughter of Sion means Sion The name arose from the olive-trees itself; and as Sion is put for Jerusawith which it abounded.
lem, the expression daughter of Sion 2. Village over against you ; Beth- means city of Jerusalem. So daughphage. Jesus had already been in ter of Tyre means the city of Tyre.
6 And the disciples went, spread their garments in the and did as Jesus commanded way; others cut down branches them,
from the trees, and strewed them 7 And brought the ass, and in the way. the colt, and put on them their 9 And the multitudes that clothes, and they set him there went before, and that followed,
cried, saying, Hosanna to the 8 And a very great multitude Son of David! Blessed is he || Meek; gentle, peaceable; not a 8. Spread their garments in the haughty, warlike conqueror. Com- way, &c.; mantles, the outside garpare 12: 19, 20. || Sitting upon an ment, worn by wrapping it around uss. Anciently, in Oriental countries, the body. The branches which were princes and the most distinguished strowed in the way, were, as we learn men rode on asses. See Gen. 22: 3. from John 12: 13, branches of palmNum. 22:21. Judges 5: 10. 10:4. trees. Palm-branches were a sym2 Sam. 17:23. These animals were bol of joy; they were employed in not, in the East, so mean as they are celebrating the feast of tabernacles regarded among us; but, when right. See Lev. 23: 39–43. They were ly trained, they were active, and also employed by the Greeks and Robeautiful in appearance. There was, mans in celebrating military triumphs. then, nothing degrading in employ- The scattering of leaves and flowers ing this animal, when the Saviour in the streets was, among the anwas proposing to enter the metropolis cients, a token of reverence and honof the Jewish nation amid the accla- or. On public occasions, in the East, mations of multitudes, thus drawing when kings, or national ambassadors, attention to himself as the promised made an entry into the cities, distinking, just before his sufferings, so guished marks of honor were shown. that when he should be crucified, he The streets were sprinkled with wawould be remembered as the person ter; and, with the exception of a who had made an entry into the me- small path in the centre of them, tropolis as the king of the Jews were strowed with flowers and Asses were used in times of peace by branches of trees, and sometimes people of all classes; while horses even richly-embroidered carpets were were used in wur. There was, then, spread over them. a special appropriateness in Jesus, 9. Hosanna ; a joyful acclamation, the Prince of peace, employing this derived from the Hebrew language, animal on so public an occasion of and properly meaning save now; that announcing himself anew to the na- is, taken in connection with the retion as their predicted king. || And a maining words, salvation, divine facolt; more correctly, even a colt. vor to the son of David, the King
7. And put on them their clothes ; Messiah. This expression, and that put on them some mantles, to an- which follows, Blessed is [be] he that swer the purpose of a saddle. Both cometh, &c., were taken from Ps. 118: the animals seem to be mentioned ; 25, 26; which language would natubut Matthew speaks in a general way, rally occur to a Jew's mind, when
was usual among the Hebrews, thinking of a formal display of the and as we often do in common con- Messiah, and particularly on the presversation. The accounts of Mark ent occasion, when the palm-branchand of Luke are more precise, and es would remind them of the feast of mention only the colt. At that peri- tabernacles. During that feast, the od of the world, the saddle was, in 118th psalm, among others, was sung common, merely a piece of cloth with much joy, and the shouting of thrown over the back of the animal, Hosanna! Hosanna! was very fre
that cometh in the name of the (This is Jesus, the prophet of Lord; Hosanna in the high- Nazareth of Galilee. est !
12 And Jesus went into the 10 And when he was come temple of God, and cast out all into Jerusalem, all the city them that sold and bought in the was moved, saying, Who is temple, and overthrew the tables this?
of the money-changers, and the 11 And the multitude said, seats of them that sold doves; quent. In Mark 11:9, the expres- of all other articles that were needed sion is slightly varied, thus : “Blessed for the sacrifices and offerings of eve. be the kingdom.” But, clearly, the ry kind. It was also a convenience same idea is expressed. || Hosanna for those who came to worship, to be in the highest ; that is, save now in able thus to provide themselves with the lofty heaven; equivalent to, Save the materials required.
What was now, thou who dwellest on high, intended, however, at first for accomthou Supreme Majesty of heaven. modation, was perverted into an ocPerhaps, however, the word Hosanna casion of gain and extortion. Anothwas not always used with a reference er evil connected with the trafficking
its etymological meaning, and was, the noise and confusion attendmight have come to signify merely ant on such occupations, and these, praise or glory; and then the idea doubtless, needlessly multiplied. intended might have been, Glory be || Tables of the money-changers. Each to God among the heavenly hosts. adult Jew was required to pay a halfCompare the acclamation in Luke shekel yearly for the support of the 19: 38.
temple; and this must be paid in 10. All the city was moved; there Jewish money. Donations, also, to was a general excitement.
the treasury, were to be made in 11. Jesus the prophet. By the ap- Jewish money. But Palestine was pellation the prophet, the divinely- under the dominion of the Romans, commissioned teacher, he had been and for the ordinary purposes of trafmore generally known heretofore. fic, the Roman coin was in use; and Him who had been spoken of as the Jews, wherever they were dispersed, prophet, belonging to Nazareth in were under the necessity of using the Galilee, now (v. 9) they announce Greek and Roman currency, which to be the Messiah. The Messiah had prevailed. When, therefore, they been foretold, also, as a prophet, a came to Jerusalem to pay their annugreat religious guide, and revealer of al tax, and make presents for the serGod's will. See Deut. 18: 15. vice of the temple, their Greek and
12, 13. Matthew's account of the Roman money must be exchanged cleansing of the temple appears to be for Jewish. Hence the money. given in a way of anticipation; as changers, or brokers, found employwe learn from Mark 11 : 12-15, that ment. Besides, they doubtless für. the act took place on the day after the nished themselves with a supply of entry into Jerusalem. The
small coin, to accommodate those lists are not exact, always, in noting who might have brought with them the precise order of events; and in only larger coin. In making the this instance, Mark is more particu- necessary exchange, the money, lar than Matthew. || That sold and changers practised extortion ; and bought in the temple. The temple constantly violated the principle enhad a great variety of apartments and forced in Deut. 23: 19, 20.' Jesus open spaces, or areas; and among the could not but regard them with a rest, one that was suitable for the ac- holy indignation. || Doves. It was commodation of animals, and the sale allowed to the poor, that they might