[5045] St. Mark and St. Luke.
[5046] St. Augustine has it, recapitulando dixerunt.
[5047] St. Matt. xxvi. 6-13; St. Mark xiv. 3-9.
[5048] Comp. St. Luke xxii. 8.
[5049] Num. xix. 2; Deut. xxi. 3.
[5050] St. Mark; comp. also St. Matthew.
[5051] St. John xii. 12.
[5052] St. Luke xix. 39; St. John xii. 19.
[5053] It is surely one of those instances in which the supposed authority of MSS. should not be implicitly followed, when in St. Mark xi. 3, the R.V. adopts what we must regard as a very jejune gloss: and straightway He [viz. Christ] will send him back hither' - as if the disciples had obtained the colt by pledging the Master to its immediate restoration. The gloss is the more inapt as it does not occur in the parallel passages in St. Matthew and St. Luke.
[5054] They may have awaited in Bethany the return of the two, but the succession followed in the text seems to me by far the most probable.
[5055] The quotations are from the well-known and classical passage in Dean Stanley's Sinai and Palestine, pp. 189 &c.
[5056] St. John xii. 16.
[5057] St. Luke xix. 37, 38.
[5058] St. John xii. 18.
[5059] ver. 17.
[5060] St. Luke.
[5061] There can be no question that Osann represents {hebrew} but probably in an abbreviated form of pronunciation {hebrew} (comp. Siegfried in Hilgenfeld's Zeitsch. f. wissensch. Theol. for 1884, p. 385).
[5062] Ps. cxviii. 25, 26.
[5063] As will be remembered, it formed the last Psalm in what was called the Hallel (Ps. cxiii.-cxviii). For the mode in which, and the occasions on which it was chanted, see Temple, &c.' pp. 191-193. The remarks of Godet on the subject (Comm. on St. John xii.) are not accurate.
[5064] ver. 29.
[5065] Midr. on Ps. cxviii., ed. Warsh., pp. 85 b, last 3 lines, and p. 86 a.
[5066] A common Jewish expression, {hebrew}, Babha Mez. 85 a, line 3 from top, or {hebrew} Ber. 58 a, about the middle.
[5067] St. Luke.
[5068] The expression: stones bearing witness when sin has been committed, is not uncommon in Jewish writings. See Taan. 11 a; Chag. 16 a.
[5069] Jos. War v. 6. 2; 12. 2.
[5070] Zech. ix. 9.
[5071] Ber. 56 b; Sanh. 98 a; Pirké de R. El. 31; Ber. R. 75; 98; 99; Deb. R. 4; Midr. on Cant. i.4; Midr. on Cant. i. 4; Midr. on Eccles i. 9; Midr. Shemuel 14.
[5072] St. Matt. xxvi. 3-6; St. Mark xiv. 2; St. Luke xxii 2.
[5073] This after Lightfoot. Wünsche (Erlaut. d. Evang. p. 241) goes so far as to put this alternative, that either the Evangelists confounded the Passover with the Feast of the Tabernacles, or that they purposely transferred to the Passover a ceremony of the Feast of Tabernacles!
[5074] Ps. cxiii.-cxviii.
[5075] Such were, and even now are, common demonstrations in the East, to welcome a king, a conqueror, or a deliverer. For a large number of heathen and Jewish instances of the same time, comp. Wetstein, ad loc. (i. pp. 460, 461).
[5076] I am aware, that so great an authority as Professor Delitzsch calls this in question (Zeitschr. für Luther. Theol. for 1855, p. 653). But the testimony of the Midrash is against him. Delitzsch regards it as the shout of the Feast of Tabernacles. But how should that have been raised before the Feast of Passover? Again, it does not seem reasonable to suppose, that the multitude had with full consciousness proclaimed Jesus as the Messiah, and intended to celebrate there and then the fulfilment of the typical meaning of the Feast of Tabernacles. __________________________________________________________________
CHAPTER II. THE SECOND DAY IN PASSION-WEEK - THE BARREN FIG-TREE - THE CLEANSING OF THE TEMPLE - THE HOSANNA OF THE CHILDREN
(St. Matt. xxi. 12-22; St. Mark xi. 15-26; St. Luke xix. 45-48.)
How the King of Israel spent the night after the triumphal Entry into His City and Temple, we may venture reverently to infer. His royal banquet would be fellowship with the disciples. We know how often His nights had been spent in lonely prayer, [5077] and surely it is not too bold to associate such thoughts with the first night in Passion week. Thus, also, we can most readily account for that exhaustion and faintness of hunger, which next morning made Him seek fruit on the fig-tree on His way to the City.