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could not have partaken in the rite at a later period , we might have inferred that he anticipated the time of celebration , had we not , from the statements of Matthew ( ch . xxvi . 17 ) and Mark ( ch . xiv . 12 ) , clear reason to believe , that it was extensively , if not commonly , celebrated by the people at the same time with himself . Now it is from St . John alone ( ch . xviii . 28 ) that we learn when the enemies of Christ were to eat the Passover ; and as
he mentions no other time , it seems reasonable to consider his " six days before the Passover" ( ch . xii . 1 ) , as dating from the Friday evening . The sixth day before it would include from Saturday evening to Sunday evening ; and our Lord ' s arrival at Bethany in any part of that twenty-four hours , would accord with the date assigned by this Evangelist .
Further , it is most probable that the supper at Bethany occurred before our Lord ' s public entry into Jerusalem . * If the house of Zacchaeus were at some distance from Jericho , on the road to Jerusalem , or if , while our Lord himself remained at the house of Zacchaeus , the apostles or other disciples went on to Bethany , so as to prepare his friends for the reception of him at a late hour on the evening after the sabbath , —the supper might
have taken place on the Saturday evening ; and the entry into Jerusalem might have taken place on the Sunday . The common opinion is that it occurred on the Sunday ; and hence the appellation Palm-Sunday . There is , however , no ground for decision which we do not possess in the Gospels ; and they leave us quite at liberty to place our Lord's entry into Jerusalem either on the Sunday or the Monday . On the whole , the Monday seems somewhat best to accord with the train of events .- ) - Whether our
Lord arrived at Bethany on the Saturday evening or Sunday morning , the feast might have been on the Sunday evening ; but it was during Sunday that many persons came from Jerusalem to see Jesus and Lazarus also . On the Monday our Lord entered Jerusalem as the Messiah , with the exulting acclamations of his disciples and the multitude j himself , however , not elated , but manifesting , when in sight of the city , ( Luke xix . 41—44 , ) the most affecting anticipations of its ruin through its sinful rejection of his
* From St . John's narrative alone ( ch . xii . 1—12 ) , scarcely any other conclusion could be drawn . Matthew and Mark both relate the fact in connexion with the events of the Wednesday before the Passover ; but Matthew and Mark may have introduced it , solely to shew why Judas went to the Sanhedrim ; and there is less difficulty in admitting such a reference , than in supposing that St ., John inserted the event so completely out of place , without any intimation of it , and even without a » y assignable reason for so doing .
t We here accord with Mr . Ores well , who , though he places the supper on the Saturday evening , thinks that our Lord did not enter Jerusalem till the Monday . Supposing the supper to have occurred on the Saturday evening , our Lord might have entered Jerusalem on the Sunday afternoon , aud yet time be given for the circumstances recorded in John xii . 9—11 , which then , however , must be taken P&rcnthcticaUy .
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On the Chronology and Arrangement of the Gospel Narratives . 655
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Oct. 2, 1831, page 655, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2602/page/3/
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