Matthew 21:1-10
THE ROYAL ENTRY INTO JERUSALEM Mark 11:1-11; Luke 19:29-40; John 12:12-19. St Luke alone places here the incident of Christ weeping over Jerusalem (Luke 19:40-44).... [ Continue Reading ]
THE ROYAL ENTRY INTO JERUSALEM Mark 11:1-11; Luke 19:29-40; John 12:12-19. St Luke alone places here the incident of Christ weeping over Jerusalem (Luke 19:40-44).... [ Continue Reading ]
ΕἸΣ ΒΗΘΦΑΓῊ ΕἸΣ ΤῸ ὌΡΟΣ ΤΩ͂Ν ἘΛΑΙΩ͂Ν. ‘Unto Bethphage and Bethany at the mount of Olives’ (Mark). ‘Nigh to Bethphage and Bethany at the mount called the mount of Olives’ (Luke). Bethany was about two miles from Jerusalem, at the S.E. base of the mount of Olives. Of Bethphage (‘place of green or wint... [ Continue Reading ]
ὌΝΟΝ ΔΕΔΕΜΈΝΗΝ ΚΑῚ ΠΩ͂ΛΟΝ ΜΕΤʼ ΑΥ̓ΤΗ͂Σ. ‘A colt tied whereon never man sat’ (Mark and Luke). St Matthew notes the close correspondence with the words of the prophecy; see Matthew 21:5. Oriental travellers describe the high estimation in which the ass is held in the East. The variety of Hebrew names... [ Continue Reading ]
The account leads to the inference that the owner of the ass was an adherent of Jesus who had perhaps not yet declared himself. The number of such secret followers was perhaps very large.... [ Continue Reading ]
ΓΈΓΟΝΕΝ. ‘Is come to pass:’ the Evangelist speaks of an event still recent. Bp. Lightfoot points out (_On a Fresh Revision of the N.T._ p. 91) that for γέγονεν of the earlier and contemporary evangelist we find ἐγένετο in a similar expression in the later fourth Gospel. ἽΝΑ ΠΛΗΡΩΘΗ͂Ι. See note ch.... [ Continue Reading ]
ΕἼΠΑΤΕ ΤΗ͂Ι ΘΥΓΑΤΡῚ ΣΙΏΝ. The quotation is partly from Zechariah, partly from Isaiah. The first clause, εἴπατε τῇ θυγατρὶ Σιών, is the LXX. rendering of Isaiah 62:11. The remainder is an abbreviated citation from Zechariah 9:9, where the LXX. version is: [χαῖρε σφόδρα, θύγατερ Σιών, κήρυσσε, θύγατερ... [ Continue Reading ]
ΤᾺ ἹΜΆΤΙΑ. Their upper garments, the _abbas_ of modern Arabs. Cp. with this the throne extemporised for Jehu, 2 Kings 9:13.... [ Continue Reading ]
Ὁ ΠΛΕΙ͂ΣΤΟΣ ὌΧΛΟΣ, the greater part of the crowd. ἜΣΤΡΩΣΑΝ ἙΑΥΤΩ͂Ν ΤᾺ ἹΜΆΤΙΑ. Instances are recorded of similar acts of respect shewn to Rabbis by their disciples. See Schöttgen, _ad loc_.... [ Continue Reading ]
ὩΣΑΝΝΆ. Hebr. ‘_hoshiah-na_,’ ‘save now,’ ‘save I pray.’ _Na_ is a particle of entreaty added to imperatives. They are the first words of Psalms 118:25, ‘Save now, I beseech thee, O Lord; O Lord, I beseech thee, send now prosperity,’ a verse which was sung in solemn procession round the altar at the... [ Continue Reading ]
From two passages of Josephus (_B. J._ II. 14. 3 and VI. 9. 3) it appears that 2,900,000, or even a greater number, were present at the passover, numbers encamping in the vicinity of the holy city. We may picture the narrow streets of Jerusalem thronged with eager inquisitive crowds demanding, with... [ Continue Reading ]
ἘΞΈΒΑΛΕΝ Κ.Τ.Λ. It is probable that a look of divine authority, the enthusiasm of His Galilæan followers, and the consciousness of wrongdoing on the part of the traders, rather than any special exercise of miraculous power, effected this triumph of Jesus in His Father’s House. ἈΓΟΡΆΖΟΝΤΑΣ ἘΝ ΤΩ͂Ι Ἱ... [ Continue Reading ]
THE SECOND CLEANSING OF THE TEMPLE Mark 11:15-18; Luke 19:45-46 It is clear from the other Synoptists that the Cleansing of the Temple took place on Nisan 10, not on the day of the entry. St Mark says (Matthew 11:11) that ‘when he had looked round about on all things there, the eventide being come... [ Continue Reading ]
ΠΟΙΕΙ͂ΤΕ (א B L) for ἐποιήσατε (C D E and the later uncials). 13. ΓΈΓΡΑΠΤΑΙ. See note, ch. Matthew 2:5. Ὁ ΟἾΚΟΣ Κ.Τ.Λ. The passage is quoted from Isaiah 56:7, but, with the omission of the words πᾶσιν τοῖς ἔθνεσιν, these are included in the quotation by St Mark but not by St Luke. The context in I... [ Continue Reading ]
ΟἹ�. (1) The high-priest, (2) those who had served that office, (3) the priests who were members of the high-priest’s family, and (4) perhaps, the heads of the twenty-four priestly courses. See note ch. Matthew 26:3. ΤΟῪΣ ΠΑΙ͂ΔΑΣ ΤΟῪΣ ΚΡΆΖΟΝΤΑΣ. Children were taught at an early age to join in the t... [ Continue Reading ]
15, 16. THE CHILDREN’S PRAISE Peculiar to St Matthew.... [ Continue Reading ]
ἘΚ ΣΤΌΜΑΤΟΣ ΝΗΠΊΩΝ Κ.Τ.Λ. The LXX. version is followed, the rendering of the Hebrew is: ‘out of (or by) the mouths of children and sucklings hast thou founded strength’. Psalms 8:2. The ruling thought of the opening verses is the glory of God set forth in His works. The ‘scarcely articulate’ cry of... [ Continue Reading ]
ΒΗΘΑΝΊΑΝ. ‘House of dates,’ or, according to Caspari, ‘Place of shops, or merchant tents,’ on the S.E. of the Mount of Olives, see note Matthew 21:9. Here Jesus lodged with Lazarus and his sisters.... [ Continue Reading ]
ἘΠΕΊΝΑΣΕΝ, late for ἐπείνησεν, the contraction of αε into α instead of η in πεινάω, διψάω and χράω against the Attic rule appears rarely in the later authors, Aristotle, Theophrastus, Plutarch, &c.... [ Continue Reading ]
THE CURSING OF THE FIG-TREE Mark 11:12-14; Mark 11:20-24. St Mark places this incident before the ‘Cleansing of the Temple,’ see note Matthew 21:12-14. It is an interesting and leading instance of miracle and parable in one. The miracle is an acted parable.... [ Continue Reading ]
ΟΥ̓ ΜΗΚΈΤΙ BL, whereas א C D and later uncials omit οὐ. The accidental omission, however, is more probable than the insertion of οὐ, and the reading in Mark (μηκέτι without οὐ) may have influenced the text here. 19. ΣΥΚΗ͂Ν ΜΊΑΝ. Probably a _single_ fig-tree, standing alone, and so conspicuous. εἷς... [ Continue Reading ]
ἘΘΑΎΜΑΣΑΝ. It was rather the power and wonder of the act than the deeper significance of it that moved the disciples. The miracle was to them an ‘act of power’ (δύναμις), or a ‘wonder’ (τέρας), rather than a ‘sign’ (σημεῖον). Yet Jesus follows the turn their thoughts take, and teaches that prayer an... [ Continue Reading ]
ΔΙΑΚΡΙΘΗ͂ΤΕ. Passive form with meaning of middle voice; cp. ἀπεκρίθην. διακρίνειν, (1) lit. ‘to separate:’ (2) ‘to discern’ or ‘discriminate.’ See ch. Matthew 16:3, when it is used of discerning the face of the sky, and Acts 15:9, οὐδὲν διέκρινεν μεταξὺ ἡμῶν τε καὶ αὐτῶν. (3) In a judicial sense ‘to... [ Continue Reading ]
THE AUTHORITY OF CHRIST IS QUESTIONED Mark 11:27-33; Luke 20:1-8 _Tuesday, Nisan_ 11... [ Continue Reading ]
ἘΛΘΌΝΤΟΣ ΑΥ̓ΤΟΥ͂ (א B C D L) for ἐλθόντι αὐτῷ, supported by the later authorities. 23. ἘΝ ΠΟΊΑΙ ἘΞΟΥΣΊΑΙ ΤΑΥ͂ΤΑ ΠΟΙΕΙ͂Σ; ΚΑῚ ΤΊΣ ΣΟΙ ἜΔΩΚΕΝ ΤῊΝ ἘΞΟΥΣΊΑΝ ΤΑΎΤΗΝ; The second question is not a mere repetition of the first Jesus is asked (1) what kind of authority He possesses—human or divine? (2) By w... [ Continue Reading ]
ἘΡΩΤΉΣΩ ὙΜΑ͂Σ ΚἈΓῺ ΛΌΓΟΝ ἝΝΑ. This form of argument was usual. The question of the Elders was really an attack. Jesus meets that attack by a counter-question which presented equal difficulties in three ways—whether they said from heaven or of men, or left it unanswered. To say from heaven was equiva... [ Continue Reading ]
ΔΙᾺ ΤΊ ΟΥ̓Κ ἘΠΙΣΤΕΎΣΑΤΕ ΑΥ̓ΤΩ͂Ι; A clear proof (1) that the priests had kept aloof from John though he was of the priestly caste; and (2) that John pointed to Jesus as the Messiah. For πιστεύειν αὐτῷ, cp. Dem. _Phil._ II. 6, οἱ θαῤῥοῦντες καὶ πεπιστευκότες αὐτῷ, ‘Those who have no fears and believe... [ Continue Reading ]
Note the sincerity of the οὐ λέγω in contrast with the evasion of οὐκ οἴδαμεν.... [ Continue Reading ]
ΤΈΚΝΑ ΔΎΟ, representing the sinners who first refused to do God’s will, but repented at the preaching of John; and the Pharisees who, having ‘the righteousness which is of the law’ (Philippians 3:9), professed to do God’s will but did it not. Both are sons. God still cares for both. The Pharisees ma... [ Continue Reading ]
The _textus receptus_ is here upheld. For a discussion of the _var. lect_. see Hammond, _Text. Crit._ 109.... [ Continue Reading ]
THE PARABLE OF THE TWO SONS, AND THE EXPLANATION OF IT Peculiar to St Matthew. St Luke omits the parable, perhaps as referring especially to Israel. The parable follows in close connection with the question as to the teaching of John. The parables and discourses that follow deal no longer with the... [ Continue Reading ]
ΜΕΤΑΜΕΛΗΘΕΊΣ, ‘having changed his mind,’ felt regret but not repentance or _metanoia_, a deeper and more lasting feeling: see ch. Matthew 3:2. According to a well-supported reading (see Crit. Notes) the cases of the two sons are reversed. The first agrees but goes not, the second refuses but afterw... [ Continue Reading ]
ἘΓῺ ΚΎΡΙΕ. Observe the alacrity and politeness of this answer compared with the blunt οὐ θέλω of the first: ἐγὼ draws attention to the contrast.... [ Continue Reading ]
ΠΡΟΆΓΟΥΣΙΝ. Are (now) going before you.... [ Continue Reading ]
ἸΩΆΝΝΗΣ. The mention of John points to the connection between this parable and the preceding incident. ἘΝ ὉΔΩ͂Ι ΔΙΚΑΙΟΣΎΝΗΣ. A Hebrew expression. Cp. τὴν ὁδὸν τοῦ θεοῦ, ch. Matthew 22:16; ὁδὸν σωτηρίας, Acts 16:17. The Christian doctrine was called in a special sense ἡ ὁδός (Acts 19:9; Acts 19:23).... [ Continue Reading ]
ἘΦΎΤΕΥΣΕΝ�. Cp. the parable in Isaiah 5:1-7, where the description is very similar to this. See also Psalms 80:8-16; Jeremiah 2:21; Ezekiel 15:1-6. The vine was adopted as a national emblem on the Maccabean coins. ΦΡΑΓΜῸΝ ΑΥ̓ΤΩ͂Ι ΠΕΡΙΈΘΗΚΕΝ, defended it with a stone wall or with a fence of prickly... [ Continue Reading ]
THE WICKED HUSBANDMEN Mark 12:1-12; Luke 20:9-19 No parable interprets itself more clearly than this. Israel is represented by an image which the prophets had made familiar and unmistakeable—the Vineyard of the Lord. The householder who planted the Vineyard and fenced it round signifies God the Fa... [ Continue Reading ]
ὋΝ ΜῈΝ ἜΔΕΙΡΑΝ, ὋΝ ΔῈ�, Κ.Τ.Λ. See ch. Matthew 23:35. ΔΈΡΕΙΝ, (1) ‘to flay,’ (2) then, from the effect of scourging, ‘to beat.’ In the second sense it is classical only in the comic poets; cp. Vulgar English ‘to hide.’ In Acts 16:22 the Prætors bid the lictors ‘scourge’ (ῥαβδίζειν) Paul, who, refer... [ Continue Reading ]
ἘΝΤΡΑΠΉΣΟΝΤΑΙ. Non-classical future. ἐντρέπειν, (1) ‘to turn,’ (2) then ‘turn a person,’ cause him to avert his gaze through shame, fear, respect, &c., (3) so ‘to put to shame:’ οὐκ ἐντρέπων ὑμᾶς γράφω ταῦτα, 1 Corinthians 4:14. εἰς τοσοῦτον ἐνέτρεψαν τὴν σύγκλητον βουλήν, Ælian, _V. H._ 3. 17. And... [ Continue Reading ]
ΣΧΩ͂ΜΕΝ ΤῊΝ ΚΛΗΡ., ‘seize on his inheritance,’ ἔχειν being used in the technical sense which the English ‘seize’ also bears: cp. ἒχων τε καὶ κεκτημένος, _Antig._ 1265. Thomas Lawrence (1568–1583) suggested as a translation of this passage, ‘take possession or seisin upon his inheritance.’ (Moulton’s... [ Continue Reading ]
ἘΞΈΒΑΛΟΝ ἜΞΩ ΤΟΥ͂�. Words that recall the crucifixion of Jesus outside the city of Jerusalem.... [ Continue Reading ]
ἘΚΔΏΣΕΤΑΙ replaces ἐκδόσεται on decisive authority. 41. ΛΈΓΟΥΣΙΝ ΑΥ̓ΤΩ͂Ι. An interruption from the listening crowd, which marks the intense interest with which these parables were heard. The indignation of the bystanders is aroused as if it were a tale of actual life. ΚΑΚΟῪΣ ΚΑΚΩ͂Σ�. Cp. εἰ μὴ φρά... [ Continue Reading ]
ἘΝ ΤΑΙ͂Σ ΓΡΑΦΑΙ͂Σ. Psalms 118:22 (Matthew 21:25-26 of the same psalm are quoted above, Matthew 21:9, where see note); the psalm ‘was probably composed for the first celebration of the Feast of Tabernacles after the completion of the Second Temple’ (Nehemiah 8:13-18). (Dean Perowne.) The original ref... [ Continue Reading ]
ΔΙᾺ ΤΟΥ͂ΤΟ. Because of this rejection.... [ Continue Reading ]
43, 44. For remarks on the poetical form of these verses see Bp Jebb’s _Sacred Literature_, pp. 127–130. The climax is perfect. The first couplet (ἄρθησεται … καρποὺς αὐτῆς) expresses loss, the second (καὶ ὁ πεσὼν … λικμήσει αὐτόν) infliction of pain: in the first the sense of loss is enhanced by th... [ Continue Reading ]
Ὁ ΠΕΣῺΝ ἘΠῚ ΤῸΝ ΛΊΘΟΝ Κ.Τ.Λ. Lightfoot, _Hor. Hebr._, sees here a reference to the custom of stoning: ‘the place of stoning was twice as high as a man. From the top of this one of the witnesses, striking him on his loins, fells him to the ground: if he died of this, well; if not, another witness thr... [ Continue Reading ]
ΕἸΣ has the more ancient evidence, ὡς the more numerous later codices in its favour. _Nisan_ 9 (_Palm Sunday_) 46. ΖΗΤΟΥ͂ΝΤΕΣ ΑΥ̓ΤῸΝ ΚΡΑΤΗ͂ΣΑΙ. The Sanhedrin aimed at two things: (1) to seize Jesus quickly, for the Passover (during which no hostile measures could be taken) was close at hand; and b... [ Continue Reading ]