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but, to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.

24 And when the ten heard it, they were moved with indig

that are great exercise authority upon them.

26 But it shall not be so among you: but whosoever will be great among you, let him be your minister;

27 And whosoever will be nation against the two breth-chief among you, let him be your servant:

ren.

25 But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they

ed in Italics, as being supplied by the translators, and not found in the original. They are not necessary for the expression of the sense, and might well be omitted. Then the clause would stand thus: "But to sit on my right hand and on my left is not mine to give but [except] to them for whom it is prepared [appointed] by my Father."

24. The ten; the other disciples. They were indignant at the request of the two brothers, as it was an ambitious aspiring after honors, to the neglect and disadvantage of their companions and equals.

25. Jesus called them. The ambitious request of the two brethren, and the indignant feelings of the ten towards them, proved the occasion of the Saviour's impressing on the minds of all the duty of humility, and of his showing the very high estimation in which humility ought to be held among his followers. An aspiring after honors he reprobated, but an humble temper, which will be mainly anxious to do good to others, he represented as most congenial with the new dispensation. Princes of the Gentiles; rulers of the nations. They that are great; their great men, their nobles.

26. Great among you; distinguished. || Your minister; your servant, waiting on you, and seeking not great things for himself, but, in an humble spirit, holding himself ready to render service for the good of others.

27. Your servant. The idea is es

28 Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

sentially the same as in the preceding verse. There may be an advance in the thought, expressed by a difference between a servant and a slave. If a person seeks to be great among you, let him condescend to be your servant; if he would be very great, so as to be first, preeminent, let him seek for this preeminence by condescending to be your slave. The depth of his humility and condescension in serving you shall measure the height of his true dignity among you.

28. The Son of man; the Messiah, your Master. Not to be ministered unto, &c.; not to receive service from others, but to perform service for others. || And to give, &c.; even to the extent of giving up his life in their behalf, so as to ransom them from misery. Jesus presented his own example, as to condescension and seeking the good of others, for a pattern to his disciples, and a corrective of the ambitious spirit which they had displayed. Compare Phil. 2: Η11. See, also, Matt. 18: 1-3. || For many. The word many is here used in an indefinite manner, like the word multitudes. As the parallel passage, examine Mark 10: 35-45.

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29 And as they departed from Jericho, a great multitude followed him.

30 And, behold, two blind men, sitting by the way-side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord,

thou Son of David.

31 And the multitude rebuked them, because they should hold their peace: but they cried the more, saying, Have mercy

clining at the last supper. Luke 22: 24-30.

2. Observe the kind manner in which Jesus endeavored to correct the errors and frailties of his disciples. He endeavored to withdraw their minds and hearts from outward dignity, by showing them a more excellent way of obtaining preeminence.

3. Humility is a cardinal virtue of Christianity.

on us, O Lord, thou Son of David.

32 And Jesus stood still, and called them, and said, What will ye that I shall do unto you?

33 They say unto him, Lord, that our eyes may be opened.

34 So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him.

instance more particular; and the others speaking of one only, on account, perhaps, of his being a wellknown person. By comparing the account, as related by Matthew and Mark, with that given by Luke, it will appear that the two former speak of the miracle as performed when Jesus and his company had come out of the city, and Luke represents it as performed while Jesus and his company were approaching the city. In regard to this diversity, two remarks may be

4. True humility is allied to the spirit of usefulness. 5. Let us not value others or our-made-1. There were probably some selves on account of any external circumstances. True worth consists rather in humility, in condescension, and in endeavoring to be useful. Let the example of Jesus put to shame our unworthy seeking of earthly dignity

and ease.

29. Jericho. This was a city next in importance to Jerusalem, and lay about twenty miles nearly east from Jerusalem. In respect to its history, read Josh. 2:1, &c. 3: 16. 4: 19. 6:1-27. 1 Kings 16: 34.

30. Son of David; one of the appellations of the Messiah.

31. Rebuked them, because, &c.; rather enjoined upon them, and that with censure, that they should be silent.

An account of the cure here related occurs in Mark 10: 46-52, and Luke 18: 35-43. Mark and Luke speak of only one blind man. Matthew speaks of two, Matthew being in this

circumstances connected with this transaction which are not related, and which, if they were known, would entirely remove all appearance of diversity in the accounts. 2. It is probable that Jesus spent some time in Jericho; as it was a very important city, and we no where else read of his having visited it. During his stay in the city, he may have made an excursion into the neighboring country; and when he had gone out on such an excursion, and was returning, he may have performed the cure. Matthew and Mark relate, that the event took place when he had gone out of the city, and Luke observes that it took place when (perhaps during this excursion) he had come near to the city.

The account of the blind men may TEACH US,

1. The importance of earnestness and importunity in our supplications

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Bethany (see John 12: 1), and was
now prosecuting his journey. || An
ass- and a colt with her. The other
evangelists, Mark (11: 2) and Luke
(19:30), mention only a colt.
was the colt that Jesus wished for;
but the easiest way of having the
colt brought was to lead the ass, and
the colt would follow.

The Saviour, who so kindly condescended to these blind men, and 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 all seek earnestly his favor, for he "waiteth that he may be gracious."

CHAPTER XXI.

1. And when they drew nigh unto Jerusalem. See 20: 17, 18. || Bethphage; a small village in the vicinity of the mount of Olives. Mark (11:1) and Luke (19:29) mention two places, Bethany and Bethphage; these two were adjacent to each other. Mount of Olives; a mountainous ridge lying east of Jerusalem. As it was a ridge of lofty hills, writers differ in stating the distance from Jerusalem, some saying five furlongs, and others, a Sabbath-day's journey (Acts 1: 12), that is, about seven and a half furlongs from the city. They have reference to different parts of the mountainous range. The name arose from the olive-trees with which it abounded.

quainted with Jesus and his disciples, and were friendly to them; and would, therefore, without hesitation, give them up for his accommodation.

4. That it might be fulfilled, &c. In this transaction, there was a fulfilment of what the prophet Zechariah (9: 9) had long before declared respecting the Messiah; so that this act of our Lord's, by which he was again about to show himself publicly to the nation as the Messiah, the promised king of Israel, was in precise accordance with the language of prophecy.

5. Daughter of Sion. Sion was one of the hills on which the city of Jerusalem was built, and it was em ployed as a name equivalent to Jerusalem. By a mode of speech common among the Hebrew writers, the phrase daughter of Sion means Sion itself; and as Sion is put for Jerusa lem, the expression daughter of Sion 2. Village over against you; Beth- means city of Jerusalem. So daugh phage. Jesus had already been inter of Ture 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 in the way.

7 And brought the ass, and the colt, and put on them their clothes, and they set him there

on.

8 And a very great multitude

Meek; gentle, peaceable; not a haughty, warlike conqueror. Compare 12: 19, 20. | Sitting upon an uss. Anciently, in Oriental countries, princes and the most distinguished men rode on asses. See Gen. 22: 3. Num. 22:21. Judges 5: 10. 10:4. 2 Sam. 17:23. These animals were not, in the East, so mean as they are regarded among us; but, when rightly trained, they were active, and beautiful in appearance. There was, then, nothing degrading in employing this animal, when the Saviour was proposing to enter the metropolis of the Jewish nation amid the acclamations of multitudes, thus drawing attention to himself as the promised king, just before his sufferings, so that when he should be crucified, he would be remembered as the person who had made an entry into the metropolis as the king of the Jews. Asses were used in times of peace by people of all classes; while horses were used in war. There was, then, a special appropriateness in Jesus, the Prince of peace, employing this animal on so public an occasion of announcing himself anew to the nation as their predicted king. || And a colt; more correctly, even a colt.

7. And put on them their clothes; put on them some mantles, to_answer the purpose of a saddle. Both the animals seem to be mentioned; but Matthew speaks in a general way, as was usual among the Hebrews, and as we often do in common conversation. The accounts of Mark and of Luke are more precise, and mention only the colt. At that period of the world, the saddle was, in common, merely a piece of cloth thrown over the back of the animal. VOL. I. 15

9 And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David! Blessed is he

8. Spread their garments in the way, &c.; mantles, the outside garment, worn by wrapping it around the body. The branches which were strowed in the way, were, as we learn from John 12: 13, branches of palmtrees. Palm-branches were a symbol of joy; they were employed in celebrating the feast of tabernacles See Lev. 23: 39-43. They were also employed by the Greeks and Romans in celebrating military triumphs. The scattering of leaves and flowers in the streets was, among the ancients, a token of reverence and honor. On public occasions, in the East, when kings, or national ambassadors, made an entry into the cities, distinguished marks of honor were shown. The streets were sprinkled with water; and, with the exception of a small path in the centre of them, were strowed with flowers and branches of trees, and sometimes even richly-embroidered carpets were spread over them.

9. Hosanna; a joyful acclamation, derived from the Hebrew language, and properly meaning save now; that is, taken in connection with the remaining words, salvation, divine favor to the son of David, the King Messiah. This expression, and that which follows, Blessed is [be] he that cometh, &c., were taken from Ps. 118: 25, 26; which language would naturally occur to a Jew's mind, when thinking of a formal display of the Messiah, and particularly on the present occasion, when the palm-branches would remind them of the feast of tabernacles. During that feast, the 118th psalm, among others, was sung with much joy, and the shouting of 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!

10 And when he was come into Jerusalem, all the city was moved, saying, Who is this?

11 And the multitude said,

quent.

In Mark 11: 9, the expression is slightly varied, thus: "Blessed be the kingdom." But, clearly, the same idea is expressed. || Hosanna in the highest; that is, save now in the lofty heaven; equivalent to, Save now, thou who dwellest on high, thou Supreme Majesty of heaven. Perhaps, however, the word Hosanna was not always used with a reference to its etymological meaning, and might have come to signify merely praise or glory; and then the idea intended might have been, Glory be to God among the heavenly hosts. Compare the acclamation in Luke 19: 38.

10. All the city was moved; there was a general excitement.

11. Jesus the prophet. By the appellation the prophet, the divinely commissioned teacher, he had been more generally known heretofore. Him who had been spoken of as the prophet, belonging to Nazareth in Galilee, now (v. 9) they announce to be the Messiah. The Messiah had been foretold, also, as a prophet, a great religious guide, and revealer of God's will. See Deut. 18: 15.

12, 13. Matthew's account of the cleansing of the temple appears to be given in a way of anticipation; as we learn from Mark 11: 12-15, that the act took place on the day after the entry into Jerusalem. The evangelists are not exact, always, in noting the precise order of events; and in this instance, Mark is more particular than Matthew. || That sold and bought in the temple. The temple had a great variety of apartments and open spaces, or areas; and among the rest, one that was suitable for the acommodation of animals, and the sale

12 And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money-changers, and the seats of them that sold doves; of all other articles that were needed for the sacrifices and offerings of every kind. It was also a convenience for those who came to worship, to be able thus to provide themselves with the materials required. What was intended, however, at first for accommodation, was perverted into an occasion of gain and extortion. Another evil connected with the trafficking was, the noise and confusion attendant on such occupations, and these, doubtless, needlessly multiplied. || Tables of the money-changers. Each adult Jew was required to pay a halfshekel yearly for the support of the temple; and this must be paid in Jewish money. Donations, also, to the treasury, were to be made in Jewish money. But Palestine was under the dominion of the Romans, and for the ordinary purposes of traf fic, the Roman coin was in use; and Jews, wherever they were dispersed, were under the necessity of using the Greek and Roman currency, which prevailed. When, therefore, they came to Jerusalem to pay their annual tax, and make presents for the service of the temple, their Greek and Roman money must be exchanged for Jewish. Hence the money. changers, or brokers, found employment. Besides, they doubtless furnished themselves with a supply of small coin, to accommodate those who might have brought with them only larger coin. In making the necessary exchange, the moneychangers practised extortion; and constantly violated the principle enforced in Deut. 23: 19, 20. Jesus could not but regard them with a holy indignation. || Doves. It was allowed to the poor, that they might

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