associated with it, the place not being mentioned in the Old Testament, though
repeatedly in Jewish writings. But, even so, there is a curious contradiction, since
Bethphage is sometimes spoken of as distinct from Jerusalem,3 while at others it is
described as, for ecclesiastical purposes, part of the City itself.4 Perhaps the name
Bethphage - 'house of figs' - was given alike to that district generally, and to a little
village close to Jerusalem where the district began.5 And this may explain the peculiar
reference, in the Synoptic Gospels, to Bethphage (St. Matthew), and again to
'Bethphage and Bethany.'6 For, St. Matthew and St. Mark relate Christ's brief stay at
Bethany and His anointing by Mary not in chronological order,7 but introduce it at a later
period, as it were, in contrast to the betrayal of Judas.8 Accordingly, they pass from the
Miracles at Jericho immediately to the Royal Entry into Jerusalem - from Jericho to
'Bethphage,' or, more exactly, to 'Bethphage and Bethany,' leaving for the present
unnoticed what had occurred in the latter hamlet.
3. Siphré, ed. Friedm. p. 55 a, last lines; Sot. 45 a; Tos. Pes. viii. 8.
4. Pes. 63 b; 91 a; Menach. 78 b; Babha Mets. 90 a.
5. See also Caspari, Chron. Geogr. Einl. p. 161. The question as to the proposed
identification (by some) of Bethany with the Beth Hini, or Beth Hanioth, where the
Sanhedrin (apparently of Sadducees) sat after leaving the Temple and which was
destroyed three years before the City, must be left here undiscussed.
7. St. Augustine has it, recapitulando dixerunt .
6. St. Mark and St. Luke.
8. St. Matt. xxvi. 6-13; St. Mark xiv. 3-9.
Although all the four Evangelists relate Christ's Entry into Jerusalem, they seem to do
so from different standpoints. The Synoptists accompany Him from Bethany, while St.
John, in accordance with the general scheme of his narrative, seems to follow from
Jerusalem that multitude which, on tidings of His approach, hastened to meet Him.
Even this circumstance, as also the paucity of events recorded on that day, proves that
it could not have been at early morning that Jesus left Bethany. Remembering, that it
was the last morning of rest before the great contest, we may reverently think of much
that may have passed in the Soul of Jesus and in the home of Bethany. And now He
has left that peaceful resting -place. It was probably soon after His outset, that He sent
the 'two disciples' - possibly Peter and John9 - into 'the village over against' them -
presumably Bethphage. There they would find by the side of the road an ass's colt tied,
whereon never man had sat. We mark the significant symbo lism of the latter, in
connection with the general conditions of consecration to Jehovah10 - and note in it, as
also in the Mission of the Apostles, that this was intended by Christ to be His Royal and
Messianic Entry. This colt they were to loose and to b ring to Him.
9. Comp. St. Luke xxii. 8.
10. Num. xix. 2; Deut. xxi. 3.
The disciples found all as He had said. When they reached Bethphage, they saw, by a
doorway where two roads met, the colt tied by its mother. As they loosed it, 'the owners'
and 'certain of them that stood by' 11 asked their purpose, to which, as directed by the