Lu. xix. 39.

40.

And some of the Pharisees, from among the multitude, Jerusalem. said unto him, Master, rebuke thy disciples.

And he answered, and said unto them, I tell you, that if these should hold their peace, the stones would immediately cry out.

John xii. 19. The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him.

Lu. xix. 41.

MATT. xxi. 9.

9-Blessed is he that cometh in the name of the Lord

MARK Xi. ver. 8, 9.

8 And many spread their garments in the way; and others
cut down branches off the trees, and strawed them in the way.
9 And they that went before, and they that followed, cried,
saying, Hosanna; Blessed is he that cometh in the name of the
Lord:

LUKE xix. part of ver. 36. and 38.

36 And-they spread their clothes in the way.
38 -saying-

SECTION II.

Christ's Lamentation over Jerusalem, and the Prophecy of
its Destruction.

LUKE XIX. 41-44.

And when he was come near, he beheld the city, and wept over it,

and the burthen, or chorus, or song of triumph, with which our
Lord was welcomed, might be thus arranged-

We pray thee, O Jehovah, save us, we pray;
We pray thee, O Jehovah, prosper us, we pray.

A rhyming ending of this kind was likely to dwell on the
memory of the devout Jews. The ending of the last line but one,
however, is the term from which the word is actually derived,
. Save now, we beseech thee. This passage seems to
have been the principal acclamation with which our Saviour
was saluted; while many of the multitude added the expressions
mentioned by St. Luke.

The conduct of the Pharisees, in reproving the people for thus crying out their Hosannas, instead of uniting with them according to their own institutions, must be imputed to their hardness of heart; and a determination to oppose to the utmost the claims and pretensions of the prophet of Nazareth and of Galilee, for-Judæorum, et Pharisæorum fuit, his pueris respondere; idque ex instituto majorum suorum. Verum OKλnpokapdía ipsorum hoc noluit permittere-Schoetgen, Hor. Heb. vol. i. p. 170.

Lu. xix. 42.

43.

44.

Saying, If thou hadst known, even thou, at least in this Jerusalem. thy day, the things which belong unto thy peace! but now they are hid from thine eyes.

For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side,

And shall lay thee even with the ground, and thy children within thee: and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.

SECTION III.

Christ, on entering the City, casts the Buyers and Sellers
out of the Temple'.

MATT. XXI. 12, 13.

MARK xi. part of ver. 11.

LUKE Xix.

45, 46.

Mark xi. 11.

Mat. xxi. 10.

And Jesus entered into Jerusalem, and into the temple: And when he was come into Jerusalem, all the city was moved, saying, Who is this?

4 Mann, in his work, On the true Time of Christ's Life, is of opinion that the buyers and sellers were driven once only from the temple. Some harmonizers conclude that they were now, the second time, driven out, on the day of his triumphant entry, others on the day after. I have preferred the arrangement proposed by Pilkington, and adopted by Doddridge; both because the literal interpretation of the narrative appears to support the opinion and it is probable that the repeated opposition of our Lord to the traffic which so much benefited the priests, by whose permission the merchants sat in the court of the temple, contributed to his apprehension. It is not likely that one repulse from the temple, would have been sufficient to banish them entirely, from so lucrative an employment.

The general opinion is, that the buyers and sellers were three times expelled from the temple. Once at the first passover, and twice at this time.

St. Matthew's account runs thus: on the day of the triumphal entry, Jesus went into the temple of God, and cast out all them that sold and bought, &c.

St. Mark mentions, that Jesus, at his triumphal entry, went into the temple, when he had looked round about upon all things, he went out of the city. Dr. Lightfoot observes, (Horæ. Heb. in loc.) that the word repeάuevos, Mark xi. 11. signifies not a bare beholding, or looking upon, but a looking upon with indignation, reproof, and correction. And he supposes the word, so understood, to allude to the casting the buyers and sellers out of the temple, at the time spoken of by St. Matthew. At his return the next morning, he cursed the barren fig-tree, and he again cast the buyers and sellers out of the temple.

It is not improbable, that the traders and money-changers should be returned to the temple again, though they were cast out the day before: and it may well be expected that, if Jesus found them there, he would drive them out again: so far the supposition of there being two facts related is very probable. And besides, we may observe, that St. Mark mentions a restraint, that either was not laid upon the people the day before,

Mat. xxi.11.

12.

13.

Mat.xxi.14.

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

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,

And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.

LUKE xix. ver. 45, 46.

45 And he went into the temple, and began to cast out them that sold therein, and them that bought;

46 Saying unto them, It is written, My house is the house of prayer: but ye have made it a den of thieves.

SECTION IV.

Christ heals the Sick in the Temple, and reproves the Chief

Priests.

MATT. xxi. 14-16.

And the blind and the lame came to him in the temple;
and he healed them.

15. And when the Chief Priests and Scribes saw the won-
derful things that he did, and the children crying in the
temple, and saying, Hosanna to the Son of David, they
were sore displeased,

16.

And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea: have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise ?

John xii. 20.

SECTION V.

Some Greeks at Jerusalem desire to see Christ—The Bath
Col is heard.

JOHN Xii. 20-43.

And there were certain Greeks among them that came
up to worship at the feast:

or, at least, is not mentioned by St. Matthew, viz. that he
would not suffer that any man should carry any vessel through
the temple: an additional circumstance, which makes it appear
still more probable that Jesus cast them out twice, at the seve-
ral times mentioned by the two Evangelists.-Pilkington, notes
to the Evangelical History, p. 47, 48.

5 Where, or on what day, these Greeks came to see Jesus, is
not particularly recorded. But, as in St. John's present order,
this account immediately follows that of the triumphal entry
into Jerusalem, we have some reason to conclude that it was on
that day, and in that place; and therefore I have thought it
necessary to arrange this, and the three following sections,
amongst the transactions of that day, and before Jesus de-
parted out of the city, as mentioned Matt. xxi. 17, 18. and
Mark xi. 11, 12.

John xii. 21.

22.

23.

24.

25.

26.

27.

28.

The same came therefore to Philip, which was of Beth- Jerusalem. saida of Galilee, and desired him, saying, Sir, we would see Jesus.

Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus.

And Jesus answered them, saying, The hour is come, that the Son of man should be glorified.

Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.

He that loveth his life shall lose it: and he that hateth his life in this world shall keep it unto life eternal.

If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.

Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.

Father, glorify thy name. Then came there a voice"

It may farther be observed, that there are some notations in these sections, which seem to point out the time of their coming, and the place where Jesus was. It is probable He was now in the temple, whither the Greeks, if they were devout strangers, or proselytes of the gate only, could not be permitted to come; they being allowed to go no farther than the court of the Gentiles. They therefore applied to him, to desire him to vouchsafe to come out of the temple to shew himself unto them. But, instead of complying with this request, a greater evidence was vouchsafed them: a voice came from heaven, in their hearing, which said, "I have both glorified my name, and I will glorify it again," referring to the name of God being glorified just before Jesus went into the temple, in the hosannahs of the people. The observation of Dr. Lightfoot is worthy our remark: Christ was thrice attested from heaven, according to his threefold office, king, priest, and prophet. At his baptism, when he was anointed and entered into his ministry, as the great High Priest-at his transfiguration, for the great Prophet to whom all must hearken-and now for the great King, when he had newly fulfilled this prophecy, Rejoice, O Sion, behold thy king cometh," &c. &c.

Lardner, Vossius, and Salmasius, are of opinion that the Greeks here spoken of were idolatrous Gentiles. Whitby, that they were proselytes of the gate; and Doddridge, proselytes of righteousness. Heuman and Semler suppose that they were Jews, whose constant residence was among the Gentiles. It seems most probable, as they were now at Jerusalem, that they had come up to be present at the feast of the passover, and therefore that they were of that class of persons who are elsewhere called σεβομένοι. The word here used is ̓́Ελληνες-et quanquam, says Kuinoel, h. 1. non additum legitur σeboμévo, ex usu tamen loquendi N. T. quandoque, ut Hieronym. in Matt. xxvi. scribit. mutatâ re pristinum nomen manet; v Glassius Phil. sac. p. 7. Sic quoque qui, Act xiii. 42. rà ï0vŋ dicuntur, v. 43. nominantur Gebouevo Tpoonλvro. Commode ergo. et h. 1. Proselyti simpliciter dici potuerunt "EXλŋveç.—Kuinoel, Comment. in lib. Histor, N. T. vol. iii. p. 525.

• One of the most ancient tokens of the more immediate or

John xli. 28. from heaven, saying, I have both glorified it, and will Jerusalem. glorify it again.

more manifested presence of God, was the utterance of an
audible voice from heaven, in the manner here described; this
voice was called by the Jews the Bath Col, or the daughter of
the voice. It was generally attended, as in this instance, and
in that of St. Paul's conversion, with thunder. The Jews,
who wore accustomed to read and to hear, that it was in this
manner their fathers were accustomed to hold communion with
God, said, an angel spoke; the Greeks, who were not so well
instructed, thought that it thundered.

Vitringa (a), who has written a treatise expressly on this sub-
ject, has endeavoured to prove that the Bath Col was delivered
in four various forms. The пp, gentle, low, and as in a
whisper. In this manner Job was addressed, when the

an image glided rapidly before תמונה לנגד עני דממח וקול אשמע:

my eyes, I perceived silence, and a voice. That is, a low and
still voice, whispered from the silence.

The second kind of Bath Col, was an articulate but sub-
dued tone: as Moses heard the voice as of a man speaking to
him, from the mercy-seat. This also was in a gentle tone, but
not so low as in the former instance. Maimonides describes it
from the traditions of the Jews, as a low tone of voice, such as
that which a man uses when he prays aloud, and is alone.

The third was, the usual tone of a man speaking, as when the Bath Col called to Samuel. He thought that Eli had called to him; and, in the same way, God conversed with Moses, as a man converses with his friend.

The fourth, and principal, and most frequent, was that form of the Bath Col, which was a deep and loud sound, yp and bp, attended with thunder, and which is described in various passages of Scripture, as well as in the verse now under consideration.

Vitringa produces a number of curious illustrations of this mode of revelation from the ancients; among whom were preserved the wrecks and remnants of the original patriarchism, once the true religion of the assembled sons of Noah, before the corruptions of idolatry had again established vice and error among mankind.

Spencer (b) has given the same account. The Bath Col was a voice which proceeded from heaven, by the ministry of an angel it was so called, because the voice was generally attended with thunder, which demonstrated its supernatural origin; and from which it proceeded as from the womb of its mother. Ex tonitru, tanquam ex utero matris suæ, prodierit, are the wards of Danzius, to his Treatise de Inauguratione Christi, &c. &c. Danzius (e) and Harenburgh (d) both quote Tosaphoth Cod. Sanhedr. (scil. f. 11. a.) to prove that many suppose that they did not hear a voice coming from heaven, but that one voice seemed to proceed from, or be the echo of another. It sometimes happens that a man heard a voice as from a distance, which appeared as an echo.

Maimonides (e) is of opinion, that the Bath Col was merely an imaginary voice, which the individual seemed to hear, in consequence of some notion suddenly and vividly impressed upon, or occurring to his imagination. This opinion is common among many of the Jews at present; at least, if I may be allowed to say so, from having heard it strenuously defended in a conversation on the subject with one of the most learned Jews in this country. It is an opinion, however, which is not only contrary to the whole testimony of Scripture, which relales, as facts, the sudden voice to Adam, Moscs, Elijah, Sa