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man came not to be ministered unto, but to minister, and 01 Tim. ii. 6. to give his life a ransom for many.

Tit. ii. 14.

46 And they came to Jericho and as he went out of Jericho with his disciples and a great number of people, i blind Bartimæus, the son of Timæus, sat by the highway side begging. 47 And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou son of David, have mercy on me. 48 And many charged him that he should hold his peace: but he cried the more a great deal, Thou son of David, have mercy on me. 49 And Jesus stood still, and commanded him to be called. they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee. 50 And he, casting away his garment, rose, and came to Jesus. 51 And Jesus answered and said unto him, What wilt thou that I should do unto thee? The blind man said unto him, 1 Lord, that I might receive my sight. 52 And Jesus said unto him, p Matt. ix. 2. Go thy way; Pthy faith hath made thee whole. And



ch. v. 34.

immediately he received his sight, and followed Jesus in the way.

XI. And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples, 2 and saith unto them, Go your way into the village over against you and as soon as ye be entered into it, ye shall find a colt tied,

i most ancient authorities have, Bartimæus the son of Timæus, a blind beggar, sat by the wayside.

k many ancient authorities have, leaped up, and came to Jesus. render, Rabboni.

m render, saved thee, as in Luke vii. 50; xviii. 42. This can hardly be done in Matt. ix. 22, on account of what follows.

n read, him.

46-52.] HEALING OF BLIND BARTIMEUS ON DEPARTURE FROM JERICHO. Matt. xx. 29-34. Luke xviii. 35-43. On the three accounts referring to one and the same miracle, see on Matthew. I will only add here, that a similar difference of number between Matthew and Mark is found in the miracle in the neighbourhood of Gergesa, ch. v. 2. 46.] Bar-timæus means, the son of Timæus,--so Bartholomew, ch. iii. 18, Barjesus, Acts xiii. 6. 48.] See on Matthew vv. 20, 31. 50.] Signs of an eye-witness, which make us again believe, that here we have the literally exact account of what took

place. 51.] Rabboni, i. e. Master, or My Master, see John xx. 16. It was said to be a more respectful form than Rabbi merely. 52.] In Matthew only, Jesus touches him. The account here and in Luke seems to correspond more closely with the wonderful strength of his faith. Our Lord healed by a word in such cases, see Matt. viii. 10-13, ch. vii. 29, and other places. St. Luke adds, "glorifying God," and that all the people seeing him gave glory to God; see also Luke xix. 37.

CHAP. XI. 1-11.] TRIUMPHAL ENTRY INTO JERUSALEM. Matt. xxi. 1-17. Luke xix, 29-44. John xii. 12-36. On the

whereon never man sat; loose him, and bring him. 3 And if any man say unto you, Why do ye this? say ye that the Lord hath need of him; and straightway he will send him hither. 4 And they went their way, and found the colt tied by the door without in Pa place where two ways met; and they loose him. 5 And certain of them that stood there said unto them, What do ye, loosing the colt? 6 And they said unto them even as Jesus had commanded: and they let them go. 7 And they brought the colt to Jesus, and cast their garments on him; and he sat upon him. 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, a Hosanna; Blessed [is] he a P. cxviii. that cometh in the name of the Lord: 10 blessed [be] the kingdom of our father David, that cometh [ss in the name of the Lord] Hosanna in the highest. 11 And Jesus PA. cxlviii. entered into Jerusalem, [and] into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve.




• read, a.

I read, out of the fields.

not expressed in the original. cases. Either is or be be right. may general sequence of events of this and the following day, see note on Matthew, ver. 1. 1, 2. As far as ye shall find, the agreement in Matthew, Mark, and Luke is nearly verbal; after that, Mark and Luke only mention the foal, and add, on which never man sat. Compare with this, Luke xxiii. 53. Our Lord's birth, triumph, and burial were to be, in this, alike. Meyer observes of this part of the history,

A later tradition, sprung from the sacred destination of the beast (for beasts never yet worked were used for sacred purposes, Num. xix. 2: Deut. xxi. 3: 1 Sam. vi. 7).' But does it never strike such annotators, that this very usage would lead not only to the narratire being so constructed, but to the command itself having been so given? 4.] The report of one of those sent perhaps of Peter. The word rendered a place where two ways met, only means, a road leading round a place, and probably imports simply the street. Wordsw. interprets it, the back way, which led round the house.' But there does


P see note.

romitted in many ancient authorities. word supplied ought to be the same in both ss omit. read, he. u omit.


not appear to be any reason for supposing the word "round" to refer to the house, rather than to the whole block, or neighbourhood, of houses, round about which the street led. Dean Trench, on the A. V. p. 116, would render it "a way round," "a crooked lane." 8, 9.] On the interesting addition in Luke vv. 37-40, see notes there. branches] called branches of palm-trees, John, ver. 13: the word signifies not merely branches, but branches cut for the purpose of being littered to walk on: and thus implies the strawing in the way, which has been unskilfully supplied. 10.] blessed.... David is peculiar to Mark, clearly setting forth the idea of the people that the Messiah's Kingdom, the restoration of the throne of David, was come. See the additional particular of the weeping over the city, Luke, vv. 41-44, and notes.

11.] See Matthew, ver. 12, and notes on ver. 1: also on John ii. 13-18.

I am by no means certain that the solution proposed in the notes on Matthew

12 And on the morrow, when they were come from Bethany, he was hungry: 13 and seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon and when he came to it, he found nothing but leaves; for the time of figs was not yet. 14 And Jesus answered and said unto it, No man eat fruit of thee heree John ii. 14. after for ever. And his disciples heard it. 15 © And they



come to Jerusalem and Jesus went into the temple, and
began to cast out them that sold and bought in the temple,
and overthrew the tables of the moneychangers, and the
seats of them that sold y doves: 16 and would not suffer
that any man should carry any vessel through the temple.
17 And he taught, saying [ unto them], Is it not written,
My house shall be called zz of all nations the house of
prayer? but ye have made it a den of thieves.
18 And



the a scribes and a chief priests heard it, and sought how they

dISA. lvi. 7.
e JER. vii. 11.

Matt. vii. 28. might destroy him: for they feared him, because fall the

ch. i. 22.

Luke iv. 32.

people was astonished at his doctrine. 19 And when even was come, he went out of the city. 20 And in the morning,

▾ render, had come forth.


see note.

y render, the doves.

Z omitted in the oldest MS.

zz render, an (or, the) house of prayer for (or, unto) all the nations. See Dean Trench, on the A. V. p. 72.

a transpose these.

is the right one, but I cannot suggest a better. When St. Mark, as here, relates an occurrence throughout, with such signs of an eye-witness as in ver. 4, it is very difficult to suppose that he has transposed any thing; whereas St. Matthew certainly does not speak here so exactly, having transposed the anointing in Bethany: see notes on Matt. xxvi. 2, 6.


12-26.] THE Barren fig-tree. THE CLEANSING OF THE TEMPLE. Matt. xxi. 12-22. Our account here bears strong marks of being that of a beholder and hearer: e. g. when they had come forth from Bethany,-afar off,-having leaves, -and his disciples heard it. times and order of the events are here more exact than in St. Matthew, who seems to place the withering of the tree immediately after the word spoken by our Lord. 13. the time of figs was not yet] The sentence, which in the original is elliptical (for the season was not of figs, or for it was not a season of figs), may be supplied, for the season was not (one) of figs, or, for the season was not (that) of figs, i. e. not yet the season for figs. The latter suits the context best. The tree

I read, he.

was precocious, in being clothed with
leaves and if it had had on it winter figs,
which remain on from the autumn, and
ripen early the next season, they would
have been ripe at this time. But there
were none-it was a barren tree. On the
import of this miracle, see notes on Mat-
15-19.] Matt. xxi. 12, 13,
where see notes: also Luke xix. 45-48.
16.] This was the court of the Gen-
tiles, which was used as a thoroughfare;
which desecration our Lord forbade.
any vessel]-e. g. a pail or basket,-used
for common life.
17.] for all the
nations, omitted in Matthew and Luke,
but contained in the prophecy :-mentioned
by St. Mark as writing for Gentile Chris-
tians but this may be doubted.
all the people was astonished at his doc-
trine....] This remark, given by St. Mark
and St. Luke, is omitted by St. Matthew:
probably because he has given us so much
of the doctrine itself. 19.] See note
on Matthew, ver. 17. On the Monday and
Tuesday evenings, our Lord appears to
have gone to Bethany. 20-26.] The
answers are very similar to those in Mat-
thew, but with one important addition


as they passed by, they saw the fig tree dried up from the roots.. 21 And Peter calling to remembrance saith unto him, b Master, behold, the fig tree which thou cursedst is withered away. 22 And Jesus answering saith unto them, Have faith in God. 23 For verily I say unto you, That g Matt.xvii. 20. whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that bb those things which he saith shall come to pass; he shall have [whatsoever he saith]. 24 Therefore I say unto you, What things soever ye dd desire, when ye pray, believe that ye receive them, and ye shall have them. 25 And when ye stand praying, 'forgive, if ye have ought against any that your Father also which is in heaven may forgive you your trespasses. 26 f But ye do not forgive, neither will your Father which is in heaven forgive your trespasses.



Luke xi. 9.

e 7 xvi.


Matt. vii. 7.
John xiv
James i. 5, 6.
Col. iii. 13.

if k Matt. xviii.


27 And they come again to Jerusalem; and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders, 28 and say unto him, By what authority doest thou these things? ff and who gave thee this authority to do these things? 29 And Jesus [ answered and] said unto them, I will also ask of you one question, and answer me, and I will tell you by what authority I do these things. 30 The baptism of John, was it from heaven, or of men? answer me. 31 And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why [88 then] did ye not believe him?


gomit. here, viz. vv. 25, 26: see Matt. vi. 14, and 1 Tim. ii. 8. The connexion here seems to be, Though you should aim at strength of faith,-yet your faith should not work in all respects as you have seen me do, in judicial anger condemning the unfruitful and evil; but you must forgive.' believe that ye have received them] The past tense is used, because the reception spoken of is the determination in the divine counsels coincident with the request-believe that when you asked, you received, and the fulfilment shall come. On the matter, compare Matt. vi. 14 f.



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render, Rabbi. bb read, that. C literally, cometh to pass: see note.

domitted in some ancient authorities in which case it must be supplied. dd read, pray and ask. e most ancient authorities read, have received. f this verse is omitted by several ancient authorities, probably by mistake in copying, as verses 25 and 26 end with the same word, trespasses.

ff read, or.

i Matt. vi. 14.

gg omit.

See also Matt. v. 23 f., where the converse to this is treated of.

27-33.] THE AUTHORITY OF JESUS QUESTIONED. HIS REPLY. Matt. xxi. 23 -32. Luke xx. 1-8. Our account and that of St. Matthew are very close in agreement. St. Luke's has (compare ver. 6, "all the people will stone us") few and unimportant additions: see notes on Matthew. 28.] The expression these things need not necessarily refer to the cleansing of the temple, as Meyer: but seems, from Luke, to extend over our Lord's whole course of teaching and putting him


32 But if we shall say, of men; they feared the people: for all men counted John, that he was a prophet indeed. 33 And they answered and said unto Jesus, We cannot tell. And Jesus [i answering] saith unto them, Neither do I tell you by what authority I do these things.

XII. 1 And he began to speak unto them by parables. A certain man planted a vineyard, and set an hedge about it, and digged a place for the winefat, and built a tower, and let it out to husbandmen, and went into a far country. 2 And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard. 3 And they caught him, and beat him, and sent him away empty. 4 And again he sent unto them another servant; and at him they cast stones, and wounded him in the head, and m sent him away shamefully handled. 5 And [again] he sent another; and him they killed, and many others; beating some, and killing some. 6 Having yet therefore one son, his wellbeloved, he sent him also last unto them, saying, They will reverence my son. 7 But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be our's. 8 And they took him, and killed him, and cast him out of the vineyard. 9 What shall [P therefore] the lord of the vineyard do? he will come and destroy the husbandmen, and will give the vineh read, shall we say, Of men? i omit.

k the original has only, left the country.

1 many ancient authorities have only, they wounded him in the head. many ancient authorities have only, shamefully handled him.


n omit.


1 Matt. iii. 5: xiv. 5. ch. vi. 20.

many ancient authorities have, He had yet one wellbeloved son: him he sent last unto them.

P omitted by some ancient authorities.

self forward in public. 32.] The answer to the question, asked by themselves, is given by the Evangelist.

CHAP. XII. 1-12.] PARABLE OF THE VINEYARD LET OUT TO HUSBANDMEN. This parable is, for the most part, identical with that in Matt. xxi. 33-46, and Luke xx. 9-19. The number and treatment of the servants sent, is enlarged on here; and in ver. 4 there occurs a singular word, which we render, wounded him in the head. Some have supposed it means, they made short work with him,' which is the inore usual sense of the word, but not

probable here; for they did not kill him,
but disgracefully used him.
I must
not allow any opportunity to pass of direct-
ing attention to the sort of difference, in
similarity, between these three reports,-
and observing that no origin of that differ-
ence is imaginable, except the gradual
deflection of accounts from a common, or
a parallel source.
See notes on
Matthew throughout.
9.] he will
come, &c., is not the answer of the Phari-
sees, nor of the people, as the correspond-
ing sentence in Matthew (see note there),
but, here and in Luke, a continuation of

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