And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples,

AND when they drew nigh to Jerusalem, and were come to Bethphage, unto mount Olivet, then Jesus sent two disciples,

And when they drew near to Jerusalem and came to Bethphage, at the mount of Olives, then Jesus sent two disciples,

When they were come near Jerusalem and had arrived at Bethphage and the Mount of Olives, Jesus sent two of the disciples on in front,

And when they were near Jerusalem, and had come to Beth-phage, to the Mountain of Olives, Jesus sent two disciples,

And when they had drawn near to Jerusalem, and had arrived at Bethphage, at the Mount of Olives, then Jesus sent two disciples,

When they had almost reached Jerusalem, having come as far as Bethphage, on the Mount of Olives, Jesus sent on two disciples.

Then Jesus sent two disciples Jesus sends his disciples to bring an ass to him, not because he was wearied with the journey, but for a different reason; for, in consequence of the time of his death being at hand, he intended to show, by a solemn performance, what was the nature of his kingdom. He had begun, indeed, to do this at his baptism, but it remained that this demonstration should be given by him towards the end of his calling: for why did he hitherto refrain from the title of King, and now at length openly declare himself to be a King, but because he is not far from the end of his course? [1] So then, as his removal to heaven was at hand, he intended to commence his reign openly on earth. This would have been a ridiculous display, if it had not been in accordance with the prediction of Zechariah, (9:9.) In order to lay claim to the honors of royalty, he enters Jerusalem, riding an ass. A magnificent display, truly! more especially when the ass was borrowed from some person, and when the want of a saddle and of accouterments compelled the disciples to throw their garments on it, which was mark of mean and disgraceful poverty. He is attended, I admit, by a large retinue; but of what sort of people? Of those who had hastily assembled from the neighboring villages. Sounds of loud and joyful welcome are heard; [2] but from whom? From the very poorest, and from those who belong to the despised multitude. One might think, therefore, that he intentionally exposed himself to the ridicule of all. But as he had two things to do at the same time, -- as he had to exhibit some proof of his kingdom, and to show that it does not resemble earthly kingdoms, and does not consist of the fading riches of this world, it was altogether necessary for him to take this method. To wicked men, no doubt, this might be very unacceptable, had not God long before testified by his Prophet that such would be the king who would come to restore the salvation of his people. In order, therefore, that the mean aspect of Christ may not hinder us from perceiving in this exhibition, [3] his spiritual kingdom, let us keep before our eyes the heavenly prediction, by which God conferred more honor on his Son under the revolting aspect of a beggar, than if he had been decorated with all the dazzling ornaments of kings. Without this seasoning, we shall never have any relish for this history; and therefore there is great weight in the words of Matthew, when he says, that the prediction of the Prophet was fulfilled [4] Perceiving that it was hardly possible that men, who are too much devoted to wealth and splendor, should derive any advantage from this narrative, when viewed according to the feeling of the flesh, he leads them away from the simple contemplation of the fact to the consideration of the prophecy.

Footnotes

1 - "Pource qu'il se voit estre bien pres du but de sa course;" -- "because he sees that he is very near the end of his course."

2 - "Les voix retentissent pour luy faire honneur, et le recevoir en grande ioye et triomphe;" -- "voices resound to do him honor, and to receive him in great joy and triumph."

3 - "Sous la couverture des choses yci recitees;" -- "under the disguise of the things here related."

4 - "Quand il dit que tout cela se faisoit afin que ce qui avoit este dit loaf le Prophete fust accompli;" -- "when he says that all this was done, in order that what had been said by the Prophet might be fulfilled."

And when they drew nigh unto Jerusalem - They were going up now from Jericho.
Matthew 20:29. The distance was about 19 miles. The most of the way was a desert, or filled with caves, and rocks, and woods - a suitable place for robbers. See Luke 10:30. The Mount of Olives, or "Olivet," is on the east of Jerusalem. Between this and Jerusalem there runs a small stream called the brook Kidron, or Cedron. It is dry in the hot seasons of the year, but swells to a considerable size in time of heavy rains. See the notes at John 18:1. The Mount of Olives was so called from its producing in abundance the olive. It was from Jerusalem about a Sabbath-day's journey. See the notes at Acts 1:12. On the west side of the mountain was the garden of Gethsemane, Luke 22:39; Mark 14:32. On the eastern declivity of the mountain were the villages of Bethphage and Bethany. Mark and Luke say that he came near to both those places.
He appears to have come first to Bethany, where he passed the night John 12:1, John 12:9-11, and in the morning sent over to the adjacent village Bethphage. Bethany was the place where Lazarus lived, whom he raised from the dead John 11; where Martha and Mary lived; and where Mary anointed him with ointment against the day of his burying, John 12:1-7. The Mount of Olives is about a mile in length and about 700 feet in height, and overlooks Jerusalem, so that from its summit almost every part of the city can be seen. The mountain is composed of three peaks or summits. The "olive" is a fruit well known among us as an article of commerce. The tree blooms in June, and bears white flowers. The fruit is small. It is first green, then whitish, and, when fully ripe, black. It encloses a hard stone in which are the seeds. The "wild olive" was common, and differed from the other only in being of a smaller size. There are two roads from Jerusalem to Bethany; one around the southern end of the Mount of Olives, and the other across the summit. The latter is considerably shorter, but more difficult, and it was probably along this road that the Saviour went.

Bethphage - A place on the west declivity of Mount Olivet, from which it is thought the whole declivity and part of the valley took their name. It is supposed to have derived its name from the fig-trees which grew there; בית beeth, signifying a region as well as a house, and פג phag, a green fig.

And (1) when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples,
(1) Christ by his humility, triumphing over the pride of this world, ascends to true glory by the shame of the cross.

And when they drew nigh unto Jerusalem,.... The Syriac, Persic, and Ethiopic versions read, "when he drew nigh, or was near"; but not alone, his disciples were with him, and a multitude of people also; as is evident from the following account. They might well be said to be near to Jerusalem, since it is added,
and were come to Bethphage; which the Jews say (n) was within the walls of the city of Jerusalem, and was in all respects as the city itself, and was the outermost part of it (o); and that all within the outward circumference of the city of Jerusalem was called Bethphage (p): it seems to me to be part of it within the city, and part of it without, in the suburbs of it, which reached to Bethany, and that to the Mount of Olives. Various are the derivations and etymologies of this place: some say it signifies "the house", or "place of a fountain", from a fountain that was in it; as if it was a compound of "Beth", an house, and "pege", a fountain: others, "the house of the mouth of a valley"; as if it was made up of those three words, , because the outward boundary of it was at the foot of the Mount of Olives, at the entrance of the valley of Jehoshaphat: others say, that the ancient reading was "Bethphage, the house of slaughter"; and Jerom says (q), it was a village of the priests, and he renders it, "the house of jaw bones": here indeed they might bake the showbread, and eat the holy things, as in Jerusalem (r); but the true reading and signification of it is, "the house of figs"; so called from the fig trees which grew in the outward limits of it, near Bethany, and the Mount of Olives; hence we read of (s) , "the figs of Bethany"; which place is mentioned along with, Bethphage, both by Mark and Luke, where Christ, and those with him, were now come: the latter says, they were come nigh to these places, for they were come
to the Mount of Olives; near to which were the furthermost limits of Bethany, and Bethphage, from Jerusalem. This mount was so called from the abundance of olive trees which grew upon it, and was on the east side of Jerusalem (t); and it was distant from it a sabbath day's journey, Acts 1:12 which was two, thousand cubits, or eight furlongs, and which made one mile:
then sent Jesus two disciples; who they were is not certain, perhaps Peter and John, who were afterwards sent by him to prepare the passover, Luke 22:8.
(n) Gloss. in T. Bab. Sanhedrin, fol. 14. 2. & Pesach. fol. 91. 1. (o) Gloss. in T. Bab. Pesach. fol. 63. 2. & 91. 1. (p) Gloss. in T. Bab. Sota, fol. 45. 1. & Bava Metzia fol. 90. 1. (q) In loc. & ad Eustoch, fol. 59. 3. Tom. 1. (r) Misn. Menachot, c. 11. sect. 2. T. Bab. Menachot fol. 63. 1. & 78. 2. Maimon. Hilch. Pesul. Hamukdash, c. 12. sect. 16. Gloss. in Pesach. fol. 63. 2. (s) T. Bab. Pesach. fol. 53. 1. & Erubin, fol. 28. 2. (t) Zech. xiv 4. Targum in Ezek. xi. 23. & Bartenora in Misn. Mid. dot. c. 1. sect. 3.

This coming of Christ was described by the prophet Zechariah, Zac 9:9. When Christ would appear in his glory, it is in his meekness, not in his majesty, in mercy to work salvation. As meekness and outward poverty were fully seen in Zion's King, and marked his triumphal entrance to Jerusalem, how wrong covetousness, ambition, and the pride of life must be in Zion's citizens! They brought the ass, but Jesus did not use it without the owner's consent. The trappings were such as came to hand. We must not think the clothes on our backs too dear to part with for the service of Christ. The chief priests and the elders afterwards joined with the multitude that abused him upon the cross; but none of them joined the multitude that did him honour. Those that take Christ for their King, must lay their all under his feet. Hosanna signifies, Save now, we beseech thee! Blessed is he that cometh in the name of the Lord! But of how little value is the applause of the people! The changing multitude join the cry of the day, whether it be Hosanna, or Crucify him. Multitudes often seem to approve the gospel, but few become consistent disciples. When Jesus was come into Jerusalem all the city was moved; some perhaps were moved with joy, who waited for the Consolation of Israel; others, of the Pharisees, were moved with envy. So various are the motions in the minds of men upon the approach of Christ's kingdom.

When they drew nigh unto Jerusalem. Jesus passed through Jericho, where he bestowed sight on BartimÃ&brvbr;us and salvation on Zaccheus, came up the mountain pass from Jericho to Jerusalem, stopping over the Sabbath in the congenial home of Martha, Mary and Lazarus, in Bethany, and so on Sunday morning made his entry into Jerusalem. Compare Mark 11:1-11; Luke 19:29-44, and John 12:12-19. As they drew nigh to Jerusalem they ascended the Mount of Olives. There were three paths over the Mount of Olives: (1) on the north, in the hollow between the two crests of the hill; (2) over the summit; and (3) on the south, between the Mount of Olives and the Hill of Offence--still the most frequented and the best. Along this Jesus advanced.
To Bethphage. Bethphage and Bethany were suburban villages near to one another, and lying on the direct line of road that led to Jerusalem from the east.
Mount of Olives. A hill just east of Jerusalem, so called from the olive trees upon it. It was about a mile from the city. It was their open ground--for pleasure, for worship; the "Park" of Jerusalem; the thoroughfare of any going or coming in the direction of the great Jordan valley.

Mark 11:1; Luke 19:29; John 12:12.