2 Saying unto them, Go into 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.

The tree blooms in June, and bears white flowers. The fruit is small. It is first green, then pale, and, when fully ripe, black. It incloses a hard stone, in which are the seeds. The wild olive was common, and differed from the other only in being of a smaller size. There are two roads from Jerusalem to Bethany; one around the southern end of the Mount of Olives, and the other across the summit. The latter is considerably shorter, but more difficult, and it was probably along this road that the Saviour went.

you.

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 did as Jesus commanded them,

a Zec.9.9. b Is.62.11. Mar.11.4,&c. Jno.12.15.

They mention only the colt, because it was this on which he rode.

The

3. The Lord hath need of him. This means no more than the master has need of him. The word Lord often means no more than master as opposed to servant. Matt. x. 24. Eph. vi. 5. 1 Peter iii. 5, 6. The word is some times used in the Bible as applied to God, or as a translation of the name JEHOVAH. Its common use is a mere title of respect given by an inferior to a superior, by a servant to a master, by a disciple to a teacher. As a title of 2. Go into the village over-against high respect it was given to Christ, or The village here meant was not the Messiah.-The persons to whom far from Bethany, and about two miles these disciples were sent were probably east of Jerusalem. Mark and Luke. acquainted with the miracles of Jesus, He had lodged at Bethphage the night and favorably disposed towards him. before, and in the morning sent his dis- He had attracted great notice in that ciples to the village over against them; region particularly by raising Lazarus that is, to Bethany. John xii. 1-12. from the dead, and most of the people Ye shall find an ass tied, &c. In regarded him as the Messiah. Judea there were few horses, and those 4, 5. All this was done, &c. were chiefly used in war. Men seldom prophecy here quoted is found in Zech. employed them in common life, and in ix. 9. It was always, by the Jews, apcrdinary journeys. The ass, the mule, plied to the Messiah. Daughter of and the camel, are still most used in Zion. That is, Jerusalem. Zion was eastern countries. To ride on a horse one of the hills on which the city of Jewas sometimes an emblem of war: onrusalem was built. On this stood the a mule and an ass the emblem of peace. city of David and some strong forKings and princes commonly rode on tresses. The names daughter and virthem in times of peace; and it is men-gin were given to it often, in accordtioned as a mark of rank and dignity to ance with the oriental figurative manner ride in that manner. Judges x. 4; xii. of expression. See my Note on Isa. i. 14. 1 Sam. xxv. 20. So Solomon, 8. Amos v. 2. Ps. xlv. 13; cxxxvii. when he was inaugurated as king, rode 8. Isa. xlvii. 1. It was given to them on a mule. 1 Kings i. 33. Riding in an expression of their beauty or this manner, then, denoted neither comeliness. ¶ Meek. See Note, Matt. poverty nor degradation, but was the v. 5. The expression here rather deappropriate way in which a king should notes peaceful, not warlike; not with ride, and in which, therefore, the King pomp, and state, and the ensigns of of Zion should enter into his capital ambition. He came in the manner in the city of Jerusalem. which kings were accustomed to ride, but with none of their pride and ambitious feeling, Sitting upon an ass, &c. He rode on the colt. (Mark and

Mark and Luke say that he told hem they should find "a colt tied." Thus they were directed to bring.

as

Luke.) This expression in Matthew is one which is common with all writers. See Gen. xix. 29; Judges xii. 7.

7. And put on them their clothes. This was done as a token of respect. 2 Kings ix. 13.

or a king entering into his kingdom, was a common way of testifying joyful and triumphant feeling. Thus Jose phus says that Alexander and Agrippa were received at Jerusalem. So in our own land, some of the most acceptable 8. And a very great multitude, &c. tokens of rejoicing ever bestowed upon Others showed the same respect by Washington were garlands of roses throwing their garments before him; scattered in his path by children. So others by cutting down branches of the path of Lafayette was often strewed trees and casting them in the way. with flowers, as a mark of respect and This was the way in which conquerors of a nation's gratitude. John says (xii. and princes were often honored. To 13) that these branches were branches cast flowers, or garlands, or evergreens, of the palm-tree. The palm was an before a warrior returning from victory, emblem of joy and victory. It was

trees, and strawed them in the way.

used by the Roman soldiers as well as the Jews as a symbol of peace. See 1 Mac. xiii. 51; 2 Mac. x. 6, 7; Rev. vii. 9.

9 And the multitudes that went before, and that followed, cried, say

and Persia depend much on the fruit of the palm-tree for their subsistence. Camels feed on the seed, and the leaves, branches, fibres, and sap are all very valuable.

The "branches" referred to by John (xxii. 13), refer to the long leaves which shoot out from the top of the tree, and which were often carried about as the symbol of victory. Comp. Notes on Isa. iii. 26.

66

9. Hosanna to the Son of David, &c. The word hosanna means save now," or 66 save I beseech thee." It is a Syriac word, and was the form of acclamation used among the Jews. It was probably used in the celebration of their great festivals. During those festivals they sang the 115th, 116th, 117th, and 118th psalms. In the chanting or sing

The palm-tree is common in warm climates, and was abundant in Palestine. The finest grew about Jericho and Engeddi. Hence Jericho was called the city of palm-trees. The palm has a long and straight body, a spreading top, and an appearance of very great beauty. It produces an agreeable fruit, a pleasant shade, a kind of honey little inferior to the honey of bees, and from it was drawn a pleasant wine, much used in the East. On ancient coins the palm-tree is often a symbol of Judea. On coins made after Jerusalem was taken, Judea is represented by a female sitting and weeping under a palm-tree. A reference to the palm-ing of those psalms, the Jewish writers tree occurs often in the Bible, and its general form and uses are familiar to most readers. We have placed on the preceding page, a cut of the tree, and add a description of it, for the use of those to whom it is not familiar.

Strictly speaking, the palm has no branches; but at the summit, from forty to eighty twigs, or leaf-stalks, spring forth, which are intended in Neh. viii. 15. The leaves are set around the trunk in circles of about six. The lower row is of great length, and the vast leaves bend themselves in a curve towards the earth; as the circles ascend, the leaves are shorter. In the month of February, there sprout from between the junctures of the lower stalks and the trunk little scales, which develope a kind of bud, the germ of the coming fruit. These germs are contained in a thick and tough skin, not unlike leather. According to the account of a modern traveller, a single tree in Barbary and Egypt bears from fifteen to twenty large clusters of dates, weighing from fifteen to twenty pounds each. The palm-tree lives more than two hundred years, and is most productive from the thirtieth until the eightieth year. The Arabs speak of two hundred and sixty uses to which the different parts of the palm-tree are applied.

The inhabitants of Egypt, Arabia,

inform us, that the people responded frequently hallelujah or hosanna. Their use of it on this occasion was a joyful acclamation, and an invocation of a divine blessing by the Messiah. Son of David. The Messiah. ¶ Blessed be he, &c. That is, blessed be the Messiah. This passage is taken from Ps. cxviii. 25, 26. To come in the name of the Lord, is to come by the authority of the Lord; to come commissioned by him to reveal his will. The Jews had commonly applied this to the Messiah. ¶ Hosanna in the highest. This may mean either Hosanna in the highest, loftiest strains,' or it may mean a prayer to God, 'Save now, O thou that dwellest in the highest heaven, or among the highest angels.' Perhaps the whole song of hosanna may be a prayer to the Supreme God, as well as a note of triumphant acclamation: Save now, O thou supremely great and glorious God, save by the Messiah that comes in thy name.

Mark adds that they shouted "Blessed be the kingdom of our father David, that cometh in the name of the Lord." That is, the kingdom promised to David. 1 Kings ii. 4; viii. 25. Coming in the name of the Lord means coming according to the promise of the Lord, Its meaning may be thus expressed: Prosperity to the reign of our father David, advancing now according to the

promise made to him, and about to be established by the long-promised Messiah, his descendant.'

Luke adds (xix. 38) that they said, "Peace in heaven, and glory in the highest.' The word peace is used here as significant of joy, triumph, exultation in heaven at this event. There will be increased peace and rejoicing from the succession of the redeemed: and let glory and praise be given to God among the highest angels.

11 And the multitude said, This is Jesus, the prophet of Nazareth of Galilee.

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 c Mar.11.11. Lu.19.45,&c. Jno.2.15,&c. cular as to the order of events. has stated them more particularly, and has divided what Matthew mentions together.

Mark

The temple of God, or the temple dedicated and devoted to the service of God, was built on mount Moriah. The first temple was built by Solomon, about 1005 years before Christ. 1 Kings vi. He was seven years in building it. 1 Kings vi. 38. David, his father, had contemplated the design of building it, There is no contradiction here among and had prepared many materials for it, the evangelists. Among such a multi- but was prevented, because he had been tude the shouts of exultation and tri-a man of war. 1 Chron. xxii. 1-9. 1 umph would by no means be confined to the same words. Some would say one thing, and some another; and one evangelist recorded what was said by a part of the multitude, and another what was said by another part.

10. And when he was come into Jerusalem, all the city was moved. There was great excitement. The sight of such a multitude, the shouts of the people, and the triumphant procession through the city, excited much attention and inquiry.

12-22. This paragraph contains the account of the barren fig-tree, and of the cleansing of the temple. See also Mark xi. 12-19. Luke xix. 45-48.

Kings v. 5. This temple, erected with great magnificence, remained till it was destroyed by the Chaldeans under Ne buchadnezzar, five hundred and eighty four years before Christ. 2 Chron. xxxvi. 6, 7, 19.

This

After the Babylonish captivity, the temple was rebuilt by Zerubbabel, but with vastly inferior and diminished beauty. The aged men wept when they compared it with the glory of the former temple. Ezra iii. 8, 12. This was called the second temple. temple was often defiled in the wars before the time of Christ. It had become much decayed and impaired. Herod the Great, being exceedingly un12. And Jesus went into the temple popular among the Jews, on account of God, &c. From Mark xi. 11-15, of his cruelties (see Note, Matt. ii.), it is probable that this cleansing of the was desirous of doing something to ob temple did not take place on the day tain the favour of the people, and ac. that he entered Jerusalem in triumph, cordingly about sixteen years before but on the day following. He came Christ, and in the eighteenth year of and looked round upon all things, Mark his reign, he commenced the work of says, and went out to Bethany with the repairing it. This he did, not by taking twelve. On the day following, return- it down entirely at once, but by remov ing from Bethany, he saw the fig-tree.ing one part after another till it had beEntering into the temple, he purified it on that day; or, perhaps, he finished the work of purifying it on that day, which he commenced the day before. Matthew has mentioned the purifying of the temple, which was performed probably on two successive days; or has stated the fact, without being parti

come in fact a new temple, greatly sur-
passing the former in magnificence. It
was still called by the Jews the second
tempie; and by Christ's coming to this
temple thus repaired, was fulfilled the
prophecy in Haggai ii. 9. On this
building Herod employed eighteen thou-
sand men, and completed
so as to be

fit for use in nine years, or about eight
years before Christ. But additions con-
tinued to be made to it, and it continued
increasing in splendor and magnificence,
till ANNO DOMINI 64. John says (ii.
20), forty and six years was this temple
in building. Christ was then thirty
years of age, which added to the six-self down. Note, Matt. iv. 6.
teen years occupied in repairing it be-
fore his birth, makes forty-six years.

of the mountain, so that from the top
of it to the bottom, in a perpendicular
descent, was in some places not far
from six hundred feet. This was parti-
cularly the case on the south-east cor-
ner; and it was here, probably, that
Satan wished our Saviour to cast him-

The word temple was given, not merely to the sacred edifice, or house itself, but to all the numerous chambers, courts, and rooms connected with it, on the top of mount Moriah. The temple itself was a small edifice, and was surrounded by courts and chambers half a mile in circumference. Into the sacred edifice itself our Saviour never went. The high-priest only went into the holy of holies, and that but once a year; and none but priests were permitted to enter the holy place. Our Saviour was neither. He was of the tribe of Judah, and he consequently was allowed to enter no farther than the other Israelites into the temple. The works that he is said to have performed in the temple, therefore, are to be understood as having been performed in the courts surrounding the sacred edifice. These courts will now be described.

The temple was erected on mount Moriah. The space on the summit of the mount was not, however, large enough for the buildings necessary to be erected. It was, therefore, enlarged, by building high walls, from the valley below, and filling up the space within. One of these walls was six hundred feet in height. The ascent to the temple was by high flights of steps. The entrance to the temple, or to the courts on the top of the mount, was by nine gates, all of them extremely splendid. On every side they were thickly coated with gold and silver. But there was one gate of peculiar magnificence. This was called the beautiful gate. Acts iii. 2. It was on the east side, and was made of Corinthian brass, one of the most precious metals in ancient times. See the Introduction to 1 Corinthians, 1. This gate was fifty cubits, or seventy-five feet in height.

The whole temple, with all its courts, was surrounded by a wall about twentyfive feet in height. This was built on the wall raised from the base to the top

On the inside of this wall, between the gates, were piazzas, or covered porches. On the eastern, northern. and western sides there were two row of these porches; on the south, three. These porches were covered walks, about twenty feet in width, paved with marble of different colors, with a flat roof of costly cedar, which was supported by pillars of solid marble, so large that three men could scarcely stretch their arms so as to meet around them. These walks or porches afforded a grateful shade and protection to the people in hot or stormy weather. The one on the east side was distinguished for its beauty, and was called Solomon's porch. John x. 23. Acts iii. 11. It stood over the vast terrace or wall which he had raised from the valley beneath, and which was the only thing of his work that remained in the sacred temple.

When a person entered any of the gates into this space within the wall, he saw the temple rising before him with great magnificence. But the space was not clear all the way up to it. Going forward, he came to another wall, inclosing considerable ground, considered more holy than the rest of the hill. The space between this first and second wall was called the court of the Gentiles. It was so called because Gentiles might come into it, but they could proceed no farther. On the second wall, and on the gates, were inscriptions in Hebrew, Greek, and Latin, forbidding any Gentile or unclean person from proceeding farther on pain of death. This court was not of equal dimensions all the way round the temple. On the east, north, and west, it was quite narrow. On the south it was wide, occupying nearly half of the whole surface of the hill. In this court the Gentiles might come. Here was the place where much secular business was transacted. was the place occupied by the buyers, and sellers, and the money changers, and which Jesus purified by casting them out.

This