against the two brethren. 25 But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. 26 But it shall not be so among you but whosoever will be great were indignant, because the two had taken this method to obtain the supremacy which all desired. 25. Jesus called them unto him, &c. He called the Twelve together, and pointed out to them the difference between his kingdom and the kingdoms of the earth; showing them that, if either desired to be superior to the others, he must seek that superiority in a way altogether different from that pursued for the attainment of worldly dignity and glory. Princes of the Gentiles exercise dominion, &c. In the kingdoms of this world, those who occupy superior stations exercise dominion and authority over their subjects. It is natural that men should be ambitious to attain such stations. And if my kingdom were of this nature, there would be more propriety in your indignation against these two. among you, let him be your minister; 27 And whosoever will be chief among you, let him be your servant: 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. happiness is most eminent. He who renders most service to others is the greatest in this kingdom. Such eminence and greatness may be desired; but no one will feel indignant because another is striving together with him for the same degree of eminence. Each will rather rejoice in the exertions of the other; for they labor in a common cause, and the great work is advanced by both. Men may be emulous in their efforts to do good; but no one can be indignant against another, if he have confidence in his honesty and sincerity. The doctrine here taught does not well harmonize with the practice of the Papal church, which clothes some of its members with authority to exercise dominion over others, or "lord it over God's heritage." 28. Even as the Son of man came, &c. Jesus, here, as in John xiii. 126. But it shall not be so among you. 17, appeals to his own example, m The principles of my kingdom gov-proof that eminence in his kingdom ernment are of a different character entirely. Eminence in my kingdom is not attended by authority and dominion, and is therefore not to be sought as an object of worldly ambition. Minister. A servant; one who ministers or serves. In the Greek the same word is used which is often translated deacon. The duty, originally imposed on the officers bearing this title, was to see that the common funds of the church were properly distributed to the necessitous; in other words, they had the charge of the poor. See Acts vi. 1-6, where the first election of deacons is recorded. 27. Servant. Or, slave; a menial servant, or one who is willing to perform the most humble service. See John xiii. 1--17. The general idea conveyed in this verse and the preceding is, that eminence in the Christian church depends on usefulness; that he who labors most constantly and devotedly for the advancement of human depends on usefulness. His disciples would of course allow that he, their "Lord and Master," was the most eminent in his kingdom. And how obtained he this eminence? Not by being ministered unto by a crowd of trembling subjects, but by ministering to others; feeding the hungry; giving sight to the blind, hearing to the deaf, speech to the dumb, strength to the weak, health to the sick, life to the dead; by comforting the afflicted, enlightening the ignorant, reforming the vicious, and turning men from the love of sin to the love and service of the true God. And in completion of this glorious and benevolent enterprise, that he might the more effectually save his people from their sins, and take away the sin of the world, he was about to give his life a ransom for many, that is, for all men. See 1 Tim. ii. 6; Heb. ii. 9. "The word here translated ransom signified originally the price paid for freeing a slave, and therefore, figu 29 And as they departed from | us, O Lord, thou son of David. Jericho, a great multitude followed him. 31 And the multitude rebuked them, because they should hold their peace: but they cried the more, saying, Have mercy on us, O Lord, thou son of David. 30 And behold, two blind men sitting by the way-side, when they heard that Jesus passed by, cried out, saying, Have mercy on 32 And Jesus stood still, and ratively any means of freedom from ser- commencement and completion of the vitude. Thus God is said to have work, according to the prediction of ransomed [or redeemed] the Israelites, Joshua. 1 Kings xvi. 34. Little if not by any substitution, but by the dis- any trace of this once populous city plays of his power. Ex. vi. 6; Deut. now remains. Leaving the east side vii. 8; Luke xxiv. 21.-If we say, Lu- of the Jordan, by which he had travther redeemed the Christian church, it elled from Galilee, our Lord would is understood at once that we speak naturally pass through Jericho on his metaphorically. So ought this phrase way to Jerusalem. ¶ Great multitudes to be taken."-Livermore. Such, I followed him. They also were on doubt not, is the true interpretation of their way to the great feast at Jeruthe term. Yet it is even more impor-salem, and gathered around or followtant to remark, that in whatever sense ed after Jesus, being attracted by his Jesus gave his life a ransom, whether fame. literally or metaphorically, it was an effectual service, and shall produce its designed result. The deliverance shall be general and perfect, Rom. viii. 21; and he shall have praise from the whole intelligent creation thus delivered. Phil. ii. 10, 11; Rev. v. 6—14. 29-34. Parallel with Mark x. 4662, and Luke xviii. 35-43. by the crowds now flocking to Jerusalem, and receive alms. T Son of David. One of the titles of the Messiah. They had heard of his mighty works, and probably believed he was the Messiah; and by this title they address him, imploring relief. 30. Two blind men. Mark and Luke mention only one, Bartimeus. Some have supposed that two were healed at different times, and that Mark and Luke record only one of the cases. Others, with greater probability, suppose that the two were healed at the same time, as recorded by Matthew, but that the other evangelists refer to only one, 29. Departed from Jericho. Luke because he was well known in that says, "as he was come nigh to Jeri- region, and his name familiar. It is cho. It has been said, that the word certain that they do not deny that more used by Luke indicates nearness, or in than one was healed. Sitting by the the vicinity of, without necessarily de-way-side. Where they might be seen termining between approach and departure; so that the two accounts may fully harmonize. But, even if there be a slight difference between the two, or, "if the trifling discrepances adverted to were really irreconcilable, still they would not weaken the credit of the evangelists, being such as are found in the best historians; nay, they may be rather thought to strengthen their authority as independent witnesses." Jericho was the second city in Judea; Jerusalem only being its superior in importance. It was situated in the land of Benjamin, about six miles west from the Jordan, and about twenty miles northeasterly from Jerusalem. Many historical associations are connected with this city. It was the first taken by Joshua, on the west side of the river, and was razed to its foundations in a remarkable manner. Josh. vi. 20. It was rebuilt by Hiel, in the days of Ahab, whose two sons perished at the 31. The multitude rebuked them. They thought it impertinent in these miserable men to interrupt so great a personage as they believed or suspected Jesus to be; and they rebuked them, and with a tone of authority and sternness commanded them to hold their peace, or be silent. But they cried the more. They became more earnest and vociferous in their appeal for assistance. They could not see the great Physician, but they endeavored to reach his ear; confidently believing, from what they had heard of his character, that he would relieve them, if they could only attract his attention. they righily judged that no one could 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. appeal to him in vain, who appealed earnestly with a trustful heart. 32. Jesus stood still, &c. Mark adds, that he commanded the blind man to be brought to him; who, when he heard that the Master called, in his joy and earnestness cast aside his outer garment which might have impeded his steps, rose up, and came to Jesus. 33. Lord, that our eyes may be opened. Jesus had inquired what was their request. They immediately ask for the blessing of sight, of which they had long been deprived. CHAPTER XXI. AND when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, 2 Saying unto them, Go into the metropolis, through Jericho. _Matt. xix. 1; xx. 17, 29. Between Jericho and Jerusalem, the road crossed a wild and rugged country. See Luke x. 3037. Were come to Bethphage. "And Bethany," say Mark and Luke. Bethphage was "a little village at the foot of the mount of Olives, between Bethany and Jerusalem. Luke xix. 29. Jesus, being come from Bethany to Bethphage, commanded his disciples to procure an ass for his use, in his triumphant entrance into Jerusalem; John xii. The distance between Bethphage 34. Jesus had compassion on them. and Jerusalem is about fifteen furlongs, He was always ready to sympathize [less than two miles.] The Talmudists with the afflicted. He must have had say that Bethphage was within the walls a strong desire to relieve human mis- of Jerusalem, but at the very utmost ery, or he would not have labored and circuit of them; and it is probable that died, "the just for the unjust." And there was a street or district so called, touched their eyes. That the multitude because it led immediately, and indeed might have a visible sign of his con- adjoined, to the Bethphage which pronexion with the miracle. And imme-duced figs, and was out of the city. It diately they received sight. Here was is probable, too, that the figs of this disan undoubted miracle. The men, at trict were brought into Jerusalem, and least one of them, the people in that sold on the spot. But the district itself vicinity well knew, and knew to be was, no doubt, at the descent of the blind; and sight was restored instantly, mount of Olives, next to Jerusalem: when he touched the eyes. The men, and seems rather to have been so named thus miraculously cured," followed him, from a house of figs; a house where glorifying God; and all the people, figs were sold, or in the garden of when they saw it, gave praise to God." which they were cultivated; and this Luke xviii. 43. They were convinced might extend a good way up the moun. that a miracle had actually been per- tain."-Calmet. Bethany was a vilformed. Mark represents our Lord as lage, distant about two miles east of saying, "Thy faith hath made thee Jerusalem, beyond the mount of Olives, whole." Not that their faith had actu- and on the way to Jericho."-Calmet. ally restored their sight; but it had Some writers say that both these villainduced them earnestly and persever-ges were "beyond" or on the easterly ingly to implore assistance of him who was both mighty and gracious, and their prayer for sight had been granted. Their faith, therefore, was the occasion of their obtaining the blessing. CHAPTER XXI. 1-16. Parallel with Mark xi. 1-11. Luke xix. 29-48, and John xii. 12-19. 1. Drew nigh unto Jerusalem. Jesus was now on his journey from Galilee to declivity of the mount of Olives. All agree, however, that they were near Jerusalem, near each other, and on the way to Jericho. ¶ Mount of Olives. The scene of many events recorded by the evangelists. It "is situated east of Jerusalem, and separated from the city by the brook Kidron, and the valley of Jehoshaphat. Josephus says, it is five stadia (or furlongs) from Jerusalem; Luke says, a Sabbath-day's jour the 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 aught unto you, ye shall say, The Lord hath need of them; and straightway he will send them. ney; that is, about eight furlongs, Acts i. 12. The mount of Olives has three summits, ranging from north to south. So commanding is the view of Jerusalem afforded in this situation, that the eye roams over all the streets, and around the walls, as if in the survey of a pian or model of the city. The most conspicuous object is the mosque, erected upon the site and foundations of the Temple of Solomon. Hence the observation of the evangelist, (Luke xix. 37,) that Jesus beheld the city, and wept over it, acquires additional force." -Calmet. A few olive trees yet remain on this mount, known to be very ancient, and by some supposed to have stood there ever since the days of our Saviour. 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 King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. 6 And the disciples went, and It was a 3. The Lord hath need, &c. The word Lord is sometimes used in the Scriptures as the translation of Jehovah, one of the names of God. But frequently it denotes no more than master, as a distinction from servant. common appellation of respect from an inferior to a superior, a servant to his master, a wife to her husband, or from disciples to a prophet, or even used as a form of courteous address. See Gen. xlii. 10; Matt. xxiv. 48; Gen. xviii. 12; 1 Kings xviii. 7; Gen. xxiv. 18. It is here used as a respectful appellation, by which the disciples were accustomed to address Jesus, and by which others also spake of him, on account of his fame as a prophet or religious teacher. 4. That it might be fulfilled, &c. The passage referred to is Zech. ix. 9; a prediction uniformly understood to refer to the Messiah. 2. The village over against you. Perhaps the village of Bethany, which was in the immediate vicinity of Bethphage where Jesus was, and in which he had acquaintances, John xii. 1-9, to 5. The prophecy, see ver. 4, is here some one of whom the message by his quoted in substance, not literally. disciples, ver. 3, was probably directed. Tell ye the daughter of Sion. That An ass tied, and a colt with her.is, Jerusalem; so called on account of Anciently, the Jews were forbidden to the holy mountain, mount Zion, which multiply horses. Deut. xvii. 16. They was within its walls. It was common, did not fully conform to the prohibition; in the East, thus to personify cities. but horses were seldom used by them, See Ps. cxxxvii. 8; Isa. xlvii. 1; Rev. except in war. The ass, mule, and xvii. 5. ¶ Meek. This word here camel, were the beasts chiefly in use. seems to denote peaceful. The horse Kings did not disdain to ride on the ass was esteemed a warlike animal; while or mule, even on the most public oc- the ass was an emblem of peace. Jesus casions. 1 Kings i. 33, 34. It was entered the city, not as a conqueror, to therefore no indication of poverty, nor kill and destroy, but rather as a prince mock humility, when the Son of David who so loved his subjects that he was selected this animal, to be used on this ready even to sacrifice his own life for triumphal entrance into the city of their benefit. Sitting upon an ass, David. Loose them and bring them &c. "From the other evangelists it As the representative of would appear, that our Lord rode only Him, whose are the cattle on a thou- on the colt; from this passage, we sand hills, Jesus had power to appro- should be apt to think that both had priate to his own use whatever beasts been used. But it is not unusual with he might need. But, as there is no evi- the sacred authors, when either the dence that he ever used this power, at nature of the thing spoken of, or the any other time, is probable that, in attendant circumstances, are sufficient this case, he sent his disciples to an for precluding mistakes, to employ the acquaintance, who would be perfectly plural number for the singular."willing to lend him the beast. Ver. 3. Campbell. unto me. did as Jesus commanded them, 7 And brought the ass and the colt, and put on them their clothes, and they set him thereon. 8 And a very great multitude spread their garments in the way; others cut down branches from the trees, and strewed them in the way. 6. The disciples went, &c. Mark says, they found the colt tied" where two ways met;" and that an inquiry was made and answered, as suggested in ver. 3. And Luke says, the inquiry was made by the "owners thereof;" and they seem to have been satisfied with the answer. 7. Put on them their clothes. This was a token of respect. 2 Kings ix. 13. The clothes also served as a saddle. And they set him thereon. "That is, on the clothes."-Pearce. 9 And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord: Hosanna in the highest. 10 And when he was come into Jerusalem, all the city was moved, saying, Who is this? phrases since used, long live George Washington; or, God save the United States of America. Hosanna in the highest may be understood, save now in the most signal manner, bestow the highest and most valuable blessings; or, save we beseech thee, thou who dwellest in the highest state of exaltation. ¶ Blessed is he that cometh, &c. "Acclamations of this kind are always of the nature of prayers, or ardent wishes; like the French vive le roi, or our God save the king. Nay, the 8. A very great multitude. An un- words connected are entirely of this usual number of people were now in character. Hosanna to the son of DaJerusalem and its vicinity, at the ap- vid is equivalent to God preserve the proach of the great feast. John xii. 1. son of David; and consequently what Spread their garments. This also follows is the same as prosperous be was a token of respect, indicating hom-the reign of him that cometh in the age, as to a great prince. Cut down name of the Lord."-Campbell. This branches, &c. These being the flat acclamation is taken from Ps. cxviii. branches of the palm, no obstruction was 25, 26, where the word hosanna is made to his passage. It has long been translated into English, instead of beand is yet the custom of men to strewing transplanted as in the text: "Save flowers and garlands in the path of one whom they desire to honor. Instances of this kind have occurred recently, in our own land. 9. The multitudes. The acclamations were not confined to the disciples. But the whole multitude united in the shouts and invocations of blessings. We have here a striking instance of the excitability and fickleness of men. For the moment, they seem to have been persuaded that Jesus was the Messiah, and they hailed him as such. Within a few days, their feelings being moved by an opposite excitement, they united as heartily in the clamorous shout, "Crucify him, crucify him." Matt. xxvii. 23; Mark xv. 14; Luke xxiii. 21. THosanna to the Son of David. Hosanna is a compound Hebrew word, signifying save now, or save, I beseech. Son of David was a title of the Messiah. The exclamation, in effect, was, save now the Messiah; or, God be merciful to the Messiah: not unlike the now, I beseech thee, O Lord: O Lord, I beseech thee, send now prosperity. Blessed be he that cometh in the name of the Lord." In the name of the Lord. As the messenger, or by authority, of the Lord; or commissioned to speak in the name of the Lord and reveal his will. Mark adds, that they "cried, saying,-Blessed be the kingdom of our father David, that cometh in the name of the Lord." Mark xi. 10. By the same rule of interpretation, this would mean, may prosperity attend the kingdom of the Messiah, the son of our father David. From the account given by the several evangelists, it is probable that there was a variety in the acclamations, of which each particularly mentioned those which were most forcibly impressed on his mind. 10. All the city was moved. The entrance of such a multitude, their procession through the streets, their accla mations, and their demonstrations of joy and triumph, naturally created |