the mount called the mount of Olives, he sent two of his disciples,

36And as he went, they spread their clothes in the

way.

30 Saying, Go ye into the 37 And when he was come village over against you; in nigh, even now at the dethe which at your entering ye scent of the mount ot shall find a colt tied, whereon Olives, the whole multitude yet never man sat: loose him, of the disciples began to and bring him hither. rejoice and praise God with loud voice for all the mighty works that they had seen;

31 And if any man ask you, Why do ye loose him? thus shall ye say unto him, Because the Lord hath need of him. 32 And they that were sent went their way, and found even as he had said unto them.

a

38 Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest.

33 And as they were loosing the colt, the owners thereof 39 And some of the Pharisees said unto them, Why loose ye from among the multitude said the colt? unto him, Master, rebuke thy disciples.

34 And they said, The Lord hath need of him.

35 And they brought him to Jesus: " and they cast their garments upon the colt, and they set Jesus thereon.

8 1 Samuel 10. 2, 9; John 14. 29. t Psalm 24. 1, & 50. 10, 12; Matthew 21. 2,3; Mark 11. 3, 6; Acts 10. 36.

prosecute his march. After leaving the house of Zaccheus, he proceeds, followed by the passover crowd, to Bethany; at which place he arrives, as we suppose, on Friday afternoon, and spends the Saturday-Sabbath preceding the passion week; and at the supper, in the house of Simon the leper, is anointed by Mary. (See notes on Matt. xx, 34.) The next day, being Palm-Sunday, and the first day of passion week, he makes his triumphal entry into Jerusalem. (See notes on Matthew xxi.)

31. The Lord-The owners' yielding to the authority of the Lord does not necessarily imply that they were his disciples; for, attended by the applauding multitudes, he was acknowledged Lord of the present hour. Even the Pharisees saluted him as master, verse

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

u2 Kin.9.13; Matt. 21. 7; Mark 11. 7; John 12.14. v Matt. 21. 8.- Psalm 118. 26; chapter 13. 35. Chap. 2. 14; Eph. 2. 14-y Hab. 2. 11.

39; with the multitudes he is king, verse 38. These multitudes are called disciples in the larger sense of believers.

39. Pharisees from among the multitude-They seemed to be spectators of the procession, who called to Jesus as he passed to moderate the voices of the chanters.

But

40. If these should hold their peaceThe proud Pharisees had sullenly left to these disciples the office of celebrating this advent, and now the grumblers would even have them silenced. if at a crisis so intense, so awful, even these should hush, and no human voice should welcome the Prince, we might expect that God would literally shame the hard hearts and base spirits of men by making the very stones upon which they trod utter voices and cry out.

41 And when he was come temple, and began to cast out near, he beheld the city, and them that sold therein, and wept over it, them that bought;

42 Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. 43 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,

46 Saying unto them. It is written, My house is the house of prayer; but 5 ye have made it a den of thieves.

g

3

48 And could not find what 44 And shall lay thee even they might do: for all the with the ground, and thy chil- people were very attentive to dren within thee; and they hear him. shall not leave in thee one stone upon another; because thou

knewest not the time of thy

visitation.

e

45 And he went into the

z John 11. 35.-a Isaiah 29. 3. 4; Jer. 6. 3, 6; chap. 21. 20.-b 1 Kings 9. 7, 8; Micah 3. 12. e Matt. 24. 2; Mark 13. 2; chap. 21. 6.d Dan. 9. 24; chap. 1. 68, 78; 1 Pet. 2. 12.

The warl of Jesus over Jerusalem, 41-44. This pathetic passage is furnished by Luke alone.

41. Near...the city-At the moment when descending the summit of Olivet the city appeared in its beauty before him.

CHAPTER. XX.

it came to pass, that

AND
on one of those days, as he
taught the people in the tem-

e Matt. 21. 12; Mark 11. 15; John 2. 14, 15. Isa. 56. 7.-g Jer. 7. 11.-h Mark 11. 18; John 7. 19, & 8. 37.-3 Or, hanged on him, Acts 16. 14. a Matt. 21. 23.

another-The Greek reads literally, they shall not leave in thee stone upon stone. That is, the stone courses or tiers shall be wholly overthrown. It need not be interpreted that not a single stone shall be left lying upon another. See notes on Matthew xxiv, 2.

45-48.

See our notes on Matthew xxi, 12, 13. That there were a first and second cleansing, see notes on the parallel in Matthew and on John ii, 13-17.

42. If thou hadst known...but nowThe sentence is broken, as if by the im- § 112.-CLEANSING OF THE TEMPLE, pulse of feeling. Hid from thine eyes— For sin hath a blinding power. The man who wilfully gives himself up to one deception, knows not to what endless snares of error he may have surrendered himself as a consequence. 43. The days shall come-We have here one of the most striking predictions ever uttered. A trench- A ridge or low wall of earthworks, flung up from a ditch made by the excavation.

44. Lay thee...and thy children within thee-Thy children and thyself laid in one common ruin. By children is meant, not minors, but native born inhabitants of any age. One stone upon

48. All the people were very attentive to hear him· The Passover brought numbers of his friends from Galilee; his preaching had won many followers in the region beyond Jordan; the raising of Lazarus in Bethany had made his name wonderful among the people of Jerusalem and its precincts. The influence of the ruling orders was for the time overborne, and the cause of Jesus seemed for the time triumphant.

but hon whomsoever it shall fall, 26 And they could not take it will grind him to powder. hold of his words before the 19 And the chief priests people: and they marvelled at and the scribes the same hour his answer, and held their sought to lay hands on him; peace. and they feared the people: for they perceived that he had spoken this parable against them.

i

1

27 Then came to him certain of the Sadducees, "which deny that there is any resurrection; and they asked him, 20 And they watched him, 28 Saying, Master, "Moses and sent forth spies, which wrote unto us, If any man's should feign themselves just brother die, having a wife, and men, that they might take he die without children, that hold of his words, that so they his brother should take his wife, might deliver him unto the and raise up seed unto his power and authority of the brother. governor.

k

21 And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way of God 'truly:

22 Is it lawful for us to give tribute unto Cesar, or no? 23 But he perceived their craftiness, and said unto them, Why tempt ye me?

2

24 Show me a penny. Whose image and superscription hath it? They answered and said, Cesar's.

25 And he said unto them, Render therefore unto Cesar the things which be Cesar's, and unto God the things which be God's.

29 There were therefore seven brethren: and the first took a wife, and died without children. 30 And the second took her to wife, and he died childless.

31 And the third took her; and in like manner the seven also: and they left no children, and died.

32 Last of all the woman died also.

33 Therefore in the resurrection whose wife of them is she? for seven had her to wife.

34 And Jesus answering said unto them, The children of this world marry, and are given in marriage:

35 But they which shall be accounted worthy to obtain that world, and the resurrec

h Dan. 2. 34, 35; Matt. 21. 44.- Matt. 22, 15.2 See Matt. 18. 28.- Matt. 22. 23; Mark 12. 18. k Matt. 22. 16; Mark 12. 14.-1 Or, of a truth. m Acts 23. 6, 8.-n Deut. 25. 5; Ruth 1. 11, 12.

35. They which shall be accounted 1. The Greek word here rendered acworthy-From the words accounted wor-counted worthy is often elegantly put for thy, some draw the inference that the resurrection is conditional and partial; that it is limited to the worthy, while the wicked are left in perpetual extinction. It is an unwarranted conclusion. For,

equum censetur, it is thought proper, or it seems good; good, that is, in the present case, to the Divine Mind. The meaning then would be: Those who by the Divine will shall attain the resurrection.

Their

tion from the dead, neither more: for they are equal unto marry, nor are given in mar- the angels; and are the chilriage: dren of God, Pbeing the children of the resurrection.

36 Neither can they die any

p Romans 8. 23.

In a res

there are four instances; in all which,
with a single exception, (Luke xvi, 30,)
the article is used. The result is, that
the great mass of passages are resur-
rection έk from dead persons.
urrection from dead, there may or may
not be additional dead who do not rise.
In Romans xi, 15, life from dead is life
from their own dead selves; for Israel
is held as a one historical race, which
as a unit dies and rises again. The
casting away and recovering is of the
same conceptual Israel existing through
ages. So also in Romans vi, 13, Chris-
tians are to yield themselves, as k
veкpov (ŵvτas, from dead living. In
the whole passage the contrast is be-
tween themselves dead and themselves
alive; not between themselves alive and
others dead. The phrase èk vεkρшv does
not therefore decide whether a general or
a partial resurrection takes place; but
whether it is a partial or a universal
resurrection, it may be a resurrection
from their own previous dead selves.

o 1 Cor. 15. 42, 49, 52; 1 John 3. 2. resurrection would be not dependent upon personal worthiness, but upon God's plan; whether of a part or the whole. 2. As the question of the Sadducees, (briefly feigning to be orthodox,) which Christ here answers, regarded solely the children of Abraham, who were assumed to be of course heirs of the blessed resurrection, it is of the blessed resurrection, or the blessed side of the resurrection, only, that Jesus now speaks, to which the worthy alone do in fact attain. In the same manner Paul in 1 Cor. xv, as writing for the Christian alone, describes only the glorious resurrection. In neither case is it implied that there is not also, and at the same time, a resurrection of the unjust, (Acts xxiv, 15,) or resurrection of damnation, John v, 29. Resurrection from the dead - Literally, resurrection from dead. There is apparently a difference in meaning between the three phrases, resurrection of the dead, resurrection from the dead, and resurrection from dead, without the article. Says Winer, (Gram. of N. T., 36. Neither can they die-Soul and vol. ii, p. 135,) “Nɛɛpoí [dead, without body are made incapable of separation, the article] signifies dead persons, Luke and both incapable of disintegration or vii, 22; 1 Cor. xv, 15, 29, 32, etc.; but extinction. Death from violence, either oi vexpoí, the dead as a definite multi- from others or their own efforts, is imtude." Resurrection of the dead would possible, and out of their natures. signify the resurrection of the totality Equal unto the angels-In Mark, are as of the race. The resurrection from the the angels which are in heaven. Luke's dead would signify the resurrection of words might be translated are angelonly a part from the whole. The res- like. To them, as to angels, is attriburrection from dead may be a resurrec-uted neither death, birth, nor marriage. tion of persons from being dead. It is a becoming alive from dead. The same persons from their dead selves rise into living; as the phoenix has a resurrection from her own ashes, her ashes composing her risen self. There are thirty-four passages in the New Testament where the preposition έk, from or out from, is used before dead without the article; and four in which it is used with the article, namely, Eph. v, 14; Col. i, 18; ii, 12; Rev. i, 5. With the preposition úró, VOL. IL-13

It is not to be inferred that the angels are, like men even in their glorified state, of a compound nature, body and soul. Angels we understand to be pure spirits, who in becoming visible to bodily eyes invest themselves with a visible vehicle; unless, indeed, we suppose with some that matter is but a denser and solidified sort of spirit. And are the children of God...children of the resurrection-Literally, sons of the resurrection. The opposite of this would be son