down before the higher does he feel himself exalted." On what a stupendous and world-wide scale have the sentiments of meekness and humility here inculcated been transgressed by the Roman Church, in its vast temporal authority, its arrogant claims, and its spiritual tyranny!

28. Even as the Son of Man. To carry the lesson home still deeper, he presents the highest model for their imitation, in lowliness and usefulness. Even the Messiah himself, with all his power and dignity, came not into the world to receive the homage of men, to be applauded and admired, but to minister to man's wants, to meet the cravings of his undying nature, and to melt the heart to penitence by the power of the cross: thus consecrating himself, and even laying down his life, as a ransom, or as a means of deliverance, for the human family. His own example, therefore, in condescension and self-sacrifice, is a bright pattern for his disciples to copy; a potent corrective of their selfish ambition. To give his life a ransom for many. Or, to ransom many, i. e. "to deliver them from the evils of ignorance, error, and sin." Wakefield supposes many to refer to the sacrifices under the Jewish laws, one ransom to be given instead of many. But the more common and better opinion is, that many refers to mankind, to all men. The word here translated ransom signified originally the price paid for freeing a slave, and therefore, figuratively, any means of freedom from servitude. Thus God is said to have ransomed the Israelites, not by any substitution, but by the displays of his power. Ex. vi. 6; Deut.

vii. 8; Luke xxiv. 21. Thus Jesus Christ has ransomed mankind, i. e. all who will comply with his religion, from the bondage of a sensual life, and raised them into the joys of a spiritual one. This verse affords no countenance to the popular doctrine of the Atonement; that something was necessary to reconcile an offended Deity to his erring children, and that Christ, in his death, supplied that want; for that would be to construe with a bald literalness, what, it is as plain as any principle in language can be, should be interpreted figuratively. If we say, Luther redeemed the Christian church, it is understood at once that we speak metaphorically. So ought this phrase to be taken. But all the great corruptions of Christianity, the doctrines of Total Depravity, Transubstantiation, Trinity, Election, as well as this of the Atonement, are attributable to the same cause, the construing of figurative language literally. When the doctrine of the Atonement was once established, this verse was then used as a proof of it, but it did not suggest it originally.

29-34. Parallel to Mark x. 4652; Luke xviii. 35-43. There are two discrepances in this passage, comparing the accounts together. Matthew speaks of two blind men; Mark and Luke of but one. Matthew and Mark describe the cure as taking place when he left Jericho; Luke when he entered it. As to the number of men, some writers suppose that there were two, but that Mark and Luke mention only the most noted of them, a certain Bartimeus. Others conjecture that he healed them at different times, and that Mark and Luke speak of

only one case; at all events, they do not say that only one was cured. As to the other point, it has been suggested, that the expression, was come nigh unto Jericho, may without violence be translated, was in the vicinity of Jericho, and agree, therefore, with Matthew and Mark, who state that he did the cure as he departed from the town. A theory of two towns, the old and new Jericho, has been advanced, and that he did the cure as he departed from one and approached the other. But, on the whole, perhaps, it is better in these cases to admit that there may have been some contradiction, for the attempt to reconcile difficulties is sometimes overstrained. We would rather say, with Bloomfield, "that, if the trifling discrepances adverted to were really irreconcilable, still they would not weaken the credit of the Evangelist, being such as are found in the best historians; nay, they may be rather thought to strengthen their authority as independent witnesses.”

29. Jericho. This city, next in importance to Jerusalem, and situated about twenty miles northeast from it, and five from the Jordan, was the scene of many interesting events in the Jewish history. It was overthrown by Joshua, Josh. vi. 21-26, and was afterwards rebuilt, 1 Kings xvi. 34, and contained a school of the prophets, 2 Kings ii. 5. It was called "the city of

palms," from the number of these trees growing around it. It is now an insignificant village, called Richa.

30. Sitting by the way-side. The most favorable place to beg, and hear the news. O Lord, thou Son of David. This appellation of the Messiah they might have caught from hearsay, and used it as a conciliatory token of respect. Or, "suffering under a sore misfortune, they were naturally disposed, far more than others, to feel the force of the evidence which Jesus gave of his authority, and to think lightly of the circumstances that seemed to weaken that evidence."

31. Because they should hold their peace. Rather, that they should hold their peace. They cried the more. It was their only chance. They fear that the opportunity may be lost for ever. They are therefore instant and importunate, and send their piercing cries through the dense multitude to the ears of Jesus. What naturalness is there in this circumstance, that, unable to see Jesus, they should try to arrest his attention by their boisterous cries! The multitude rebuked them, thinking, perhaps, that it was beneath Jesus to notice these blind beggars, or impatient that his journey or his discourse should be interrupted, anxious or curious as they were to hear every word that dropped from his lips. Mark adds the descriptive

34. Jesus had compassion on them, and touched their eyes. Showing that the miracle proceeded from himself. Our Saviour did not coldly and mechanically perform his miracles. Although he was surrounded by admiring disciples and a thronging multitude, he yet had time and thought to bestow on the unfortunate, that lay by the roadside, poor and blind. Although on the way to his own crucifixion, and filled with its approaching terrors, he still had a heart to sympathize with, and a hand powerful to succor the miserable. His potent touch unsealed the blinded eye. His everlasting Gospel still goes the rounds of the world, as its author walked in Palestine, mighty to shed light and comfort over the darkened mind of man. Reader, you do not possess your Saviour's divine power, but you can cherish his divine sympathy for the sick and wretched.

their way. Mark and Luke also speak of Bethany. The two villages were situated at the foot of the Mount of Olives, on the east side, and their territories were contiguous. Bethphage signifies house of figs; Bethany, house of dates; from which it has been conjectured that those trees abounded there. Mount of Olives. Or, Olivet. high ridge lying east from Jerusalem, so called from the olive trees growing upon it, and of which a few remain to the present day. The valley of Jehoshaphat, or of Hinnom, and the brook of Kedron or Cedron, lay between this mountain and Jerusalem.

A

2. The village over against you. Bethphage. - An ass tied, and a colt. The ass is a fine animal in the east, and much used in common life, as the Jews were forbidden to keep horses, lest they should be prompted to conquests. Some, however, violated the prohibition. - Bring them. The other writers speak only of the colt or young ass, as that was the animal on which Jesus rode. Both were sent for, as they would go better together, one being the mother, and the other her colt. It was to a friend or acquaintance probably that Jesus sent, who would be willing at once to loan his beasts, when he knew who wished for them. Mark and Luke mention

that the colt never had been used for labor, and we are told that it was a custom to employ animals, that never had borne the yoke or saddle, for sacred uses. Deut. xxi. 3; 1 Sam. vi. 7. Jesus foresaw what would befall him in a few days, and he made this public entry into Jerusalem to fix the attention of the people upon himself, and thus give the greatest publicity to his death, resurrection, and other attendant events.

3. The Lord. Simply, the Master. That would be a sufficient reason to him.

4. That it might be fulfilled. Or, according to Wakefield, so as to fulfil. Jesus' peaceful entry into Jerusalem corresponded with Zechariah's description of the Messiah, an analogy which, according to John xii. 16, the disciples did not at first understand, but perceived it after Jesus was glorified. The prophet. Zech. ix. 9, also Isa. Ixii. 11. The sense, rather than the exact words, seems to be regarded by Matthew.

5. The daughter of Sion, i. e. the city of Jerusalem, so called from Mount Zion on which it was built. A poetical personification of cities was common among the orientals.

- Meek, and sitting upon an ass. The horse was used in war, but to ride upon an ass was an emblem of peace. By this symbolic act, Jesus presented himself to public notice, not in the character of a haughty monarch, riding upon a spirited

charger, and fulfilling the worldly expectations of his countrymen, but as a lowly and peaceful prophet riding upon an humble ass. In the earlier periods of the Jewish commonwealth, to ride upon an ass was a mark of the highest distinction; Judg. v. 10; 2 Sam. xvii. 23; but in later times, as the number of horses increased in Judea, the ass was resigned to the use of the poorer people, and to ride upon it became a mark of poverty and lowliness, as would seem to be indicated by the saying of Zechariah. Even in his most triumphant hour, Jesus would declare the pacific character of his kingdom.

7. Put on them their clothes, i. e. on both the animals, not knowing on which Jesus would ride, or as an honor to him. 2 Kings ix. 13. The garments served the purpose of a saddle. Set him thereon, i. e. on the colt; for though the original has it on them, yet that was a popular idiom, used probably because both had been spoken of before. The sense is, on one of them. Judg. xii. 7. The other Evangelists mention only one animal. Some understand thereon as referring to the clothes on which they placed Jesus

8. A very great multitude. One circumstance which had drawn together this crowd, was the interest produced by the miracle of raising Lazarus from the dead. Besides, vast multitudes congregated at this time at Jerusalem, and Jesus had

become known through the country and therefore attracted their notice. John xi. 56.-Spread their garments in the way, i. e. their outside garments, their mantles or cloaks. 2 Kings ix. 13. These acts were insignia of respect and honor, paid to one whom the fickle multitude at the time seem to have regarded as the veritable Messiah. As the branches were boughs of the palm-tree, John xii. 13, and were flat, they would not obstruct the way. They were emblems of victory and peace. It has been customary in all ages, to offer similar tokens of honor to the great and distinguished, and to strew flowers, garments, and branches in their way. Myrtle boughs were thrown in the path of Xerxes, the king, as he advanced into Greece. Our own day has witnessed spectacles not dissimilar.

9. Hosanna. Compounded of two Hebrew words, Save now, or, Save, we beseech thee. It was an acclamation of reverence and joy, used at the feast of tabernacles, and here employed to express their welcome of the Expected One. It has some similarity to the modern expression, "God save the king." Hosanna to the Son of David. Signifies, God save the Son of David. Blessed is he that cometh, &c. Ps. cxviii. 25, 26; Luke xix. 38; John v. 43.. Hosanna in the highest, i. e. with supreme praises, or, in the highest places, or heaven. Save now, thou

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who dwellest in the heights. Luke ii. 14. From the differing accounts of the historians, we may infer that the jubilant voices uttered a variety of enthusiastic salutations and praises. Spontaneous and gratifying as was this public homage, Jesus clearly looked beyond it all, and foresaw how soon, under altered circumstances, the multitude would cry, Crucify him, crucify him. "Ride on, ride on in majesty!

Hark! all the tribes Hosannas cry!
Thine humble beast pursues his road,
With palms and scattered garments strewed.
"Ride on, ride on in majesty!

In lowly pomp ride on to die!
O Christ! thy triumphs now begin
O'er captive death and conquered sin!"

10. All the city was moved. The previous fame of Jesus, the shouts of thronging multitudes, and the tokens of joy and triumph which attended the procession, naturally stirred the people with mingled emotions of fear and hope, curiosity and hatred, wonder and veneration.

11. The prophet, of Nazareth. This would imply that they still regarded him more as a prophet, like John or some one of the old prophets, than as the mighty Messiah of intense Jewish hope.

12, 13. Parallel to Mark xi. 1519; Luke xix. 45-48. Matthew appears to neglect the order of this transaction, which properly belongs between verses 19 and 20, in order to recite in one paragraph continuously the account of the withering of the fig-tree. We learn, from