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On the next day a great multitude had come to the feast. When they heard that Jesus was coming to Jerusalem, they took the branches of the palm trees and went out to meet him, and cried out, “Hosanna! Blessed is he who comes in the name of the Lord, the King of Israel!”
Jesus, having found a young donkey, sat on it. As it is written, “Don’t be afraid, daughter of Zion. Behold, your King comes, sitting on a donkey’s colt.”
John 12:12-15 sits inside this longer paragraph.
On the next day a great multitude had come to the feast. When they heard that Jesus was coming to Jerusalem, they took the branches of the palm trees and went out to meet him, and cried out, “Hosanna! Blessed is he who comes in the name of the Lord, the King of Israel!”
Jesus, having found a young donkey, sat on it. As it is written, “Don’t be afraid, daughter of Zion. Behold, your King comes, sitting on a donkey’s colt.” His disciples didn’t understand these things at first, but when Jesus was glorified, then they remembered that these things were written about him, and that they had done these things to him. The multitude therefore that was with him when he called Lazarus out of the tomb and raised him from the dead was testifying about it. For this cause also the multitude went and met him, because they heard that he had done this sign. The Pharisees therefore said among themselves, “See how you accomplish nothing. Behold, the world has gone after him.”
On the next day a great multitude had come to the feast. When they heard that Jesus was coming to Jerusalem,
they took the branches of the palm trees and went out to meet him, and cried out, “Hosanna! Blessed is he who comes in the name of the Lord, the King of Israel!”
Jesus, having found a young donkey, sat on it. As it is written,
“Don’t be afraid, daughter of Zion. Behold, your King comes, sitting on a donkey’s colt.”
On the morowe moche people that were come to the feast when they hearde that Iesus shuld come to Ierusalem
toke braunches of palme trees and went and met him and cryed: Hosanna blessed is he that in the name of the Lorde commeth kynge of Israel.
And Iesus got a yonge asse and sate theron accordinge to that which was writte:
feare not doughter of Sion beholde thy kynge cometh sittinge on an asses coolte.
On the morowe a great multitude that were come to the feast, when they heard that Iesus should come to Hierusalem,
Tooke branches of palme trees, and went foorth to meete him, and cried, Hosanna, Blessed is the King of Israel that commeth in the Name of the Lord.
And Iesus found a yong asse, and sate thereon, as it is written,
Feare not, daughter of Sion: behold, thy King commeth sitting on an asses colte.
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John Calvin 1540 · Public Domain On vv12–14 12. The next day, a great multitude. This entrance…
12. The next day, a great multitude. This entrance of Christ is more copiously related (Matthew 21:1; Mark 11:1; Luke 19:29) by the other Evangelists; but John here embraces the leading points. In the first place, we ought to remember Christ’s design, which was, that he came to Jerusalem of his own accord, to. offer himself to die; for it was necessary that his death should be voluntary, because the wrath of God could be appeased only by a sacrifice of obedience. And, indeed, he well knew what would be the result; but before he is dragged to the cross, he wishes to be solemnly acknowledged by the people as their King; nay, he openly declares that he commences his reign by advancing to death, but though his approach was celebrated by a vast crowd of people, still he remained unknown to his enemies until, by the fulfillment of prophecies, which we shall afterwards see in their own place, he proved that he was the true Messiah; for he wished to omit nothing that would contribute to the full confirmation of our faith.
A great multitude, which came to the feast. Thus strangers were more ready to discharge the duty of paying respect to the Son of God than the citizens of Jerusalem, who ought rather to have been all example to all others. For they had sacrifices daily; the temple was always before their eyes, which ought to have: kindled in their hearts the desire of seeking God; these too were the highest teachers of the Church, and there was the sanctuary of the divine light. It is therefore a manifestation of excessively base ingratitude in them that, after they have been trained to such exercise from their earliest years, they reject or despise the Redeemer who had been promised to them. But this fault has prevailed in almost every age, that the more nearly and the more familiarly God approached to men, the more daringly did men despise God.
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In other men who, having left their homes, assembled to celebrate the feast, we observe much greater ardor, so that they eagerly inquire about Christ; and when they hear that he is coming into the city, they go out to meet and congratulate him. And yet it cannot be doubted that they were aroused by a secret movement of the Spirit to meet him. We do not read that this was done on any former occasion. But as earthly princes summon their subjects by the sound of a trumpet or by the public crier, when they go to take possession of their kingdom, so Christ, by a movement of his Spirit, assembled this people, that they might hail him as their king. When the multitudes wished to make him a king, while he was in the wilderness, (John 6:15,) he withdrew secretly into the mountain; for at that time they dreamed of no other kingdom than one under which they might be well fattened, in the same manner as cattle. Christ could not therefore grant and comply with their foolish and absurd wish, without denying himself, and renouncing the office which the Father had bestowed upon him. But now he claims for himself such a kingdom as he had received from the Father. I readily acknowledge that the people who went out to meet him were not well acquainted with the nature of this kingdom; but Christ looked to the future. Meanwhile, he permitted nothing to be done that was not suitable to his spiritual kingdom.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain On vv12–15 12 On the next day much people that were…
12 On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem,
Ver. 12. On the next day much people] The envious Pharisees feeding the while upon their own hearts. Israel never increased so fast as when Pharaoh most oppressed them. Plures efficimur quoties metimur, saith Tertullian.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On v12 This whole history is much more largely reported by…
This whole history is much more largely reported by the other evangelists; See Poole on "Mat 21:1", and following verses to Mat 21:16. See Poole on "Mar 11:1", and following verses to Mar 11:10. See Poole on "Luk 19:29", and following verses to Luk 19:40.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v12 Here, we have recorded the carriage of the multitude…
Here, we have recorded the carriage of the multitude towards our Saviour, when he came near the city of Jerusalem: they take palms in their hands, and go forth to meet him, and cast their garments on the ground before him to ride upon: yea, they do not only disrobe their backs, but expend their breath in joyful acclamations, and loud hosannas, wishing all manner of prosperity to their meek but mighty King.
In this prince-like, yet poor and dispicable pomp, doth our Saviour enter the famous city of Jerusalem.
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Lord! how far wast thou from affecting worldly greatness and grandeur? Thou despisest that glory which our hearts fondly admire: yet because Christ was a King, he would be proclaimed such, and have his kingdom confessed, and applauded, and blessed: yet, that it might appear that his kingdom was not of this world, he abandons all worldly magnificence.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v12 This story of Christ's riding in triumph to Jerusalem…
This story of Christ's riding in triumph to Jerusalem is recorded by all the evangelists, as worthy of special remark; and in it we may observe,
I. The respect that was paid to our Lord Jesus by the common people, Joh 12:12, Joh 12:13, where we are told,
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1. Who they were that paid him this respect: much people, ochlos polus - a great crowd of those that came up to the feast; not the inhabitants of Jerusalem, but the country people that came from remote parts to worship at the feast; the nearer the temple of the Lord, the further from the Lord of the temple. They were such as came up to the feast. (1.) Perhaps they had been Christ's hearers in the country, and great admirers of him there, and therefore were forward to testify their respect to him at Jerusalem, where they knew he had many enemies. Note, Those that have a true value and veneration for Christ will neither be ashamed nor afraid to own him before men in any instance whereby they may do him honour. (2.) Perhaps they were those more devout Jews that came up to the feast some time before, to purify themselves, that were more inclined to religion than their neighbours, and these were they that were so forward to honour Christ. Note, The more regard men have to God and religion in general, the better disposed they will be to entertain Christ and his religion, which is not destructive but perfective of all previous discoveries and institutions. They were not the rulers, nor the great men, that went out to meet Christ, but the commonalty; some would have called them a mob, a rabble: but Christ has chosen the weak and foolish things (Co1 1:27), and is honoured more by the multitude than by the magnificence of his followers; for he values men by their souls, not their names and titles of honour.
2. On what occasion they did it: They heard that Jesus was coming to Jerusalem. They had enquired for him (Joh 11:55, Joh 11:56): Will he not come up to the feast? And now they hear he is coming; for none that seek Christ seek in vain. Now when they heard he was coming, they bestirred themselves, to give him an agreeable reception. Note, Tidings of the approach of Christ and his kingdom should awaken us to consider what is the work of the day, that it may be done in the day. Israel must prepare to meet their God (Amo 4:12), and the virgins to meet the bridegroom.
3. In what way they expressed their respect; they had not the keys of the city to present to him, nor the sword nor mace to carry before him, none of the city music to compliment him with, but such as they had they gave him; and even this despicable crowd was a faint resemblance of that glorious company which John saw before the throne, and before the Lamb, Rev 7:9, Rev 7:10. Though these were not before the throne, they were before the Lamb, the paschal Lamb, who now, according to the usual ceremony, four days before the feast, was set apart to be sacrificed for us. There it is said of that celestial choir,
(1.) That they had palms in their hands, and so had these branches of palm-trees. The palm-tree has ever been an emblem of victory and triumph; Cicero calls one that had won many prizes plurimarum palmarum homo - a man of many palms. Christ was now by his death to conquer principalities and powers, and therefore it was fit that he should have the victor's palm borne before him; though he was but girding on the harness, yet he could boast as though he had put it off. But this was not all; the carrying of palm-branches was part of the ceremony of the feast of tabernacles (Lev 23:40; Neh 8:15), and their using this expression of joy in the welcome given to our Lord Jesus intimates that all the feasts pointed at his gospel, had their accomplishment in it, and particularly that of the feast of tabernacles, Zac 14:16.
(2.) That they cried with a loud voice, saying, Salvation to our God (Rev 7:10); so did these here, they shouted before him, as is usual in popular welcomes, Hosanna, blessed is the king of Israel, that comes in the name of the Lord; and hosanna signifies salvation. It is quoted from Psa 118:25, Psa 118:26. See how well acquainted these common people were with the scripture, and how pertinently they apply it to the Messiah. High thoughts of Christ will be best expressed in scripture-words. Now in their acclamations, [1.] They acknowledge our Lord Jesus to be the king of Israel, that comes in the name of the Lord. Though he went now in poverty and disgrace, yet, contrary to the notions their scribes had given them of the Messiah, they own him to be a king, which bespeaks both his dignity and honour, which we must adore; and his dominion and power, to which we must submit. They own him to be, First, A rightful king, coming in the name of the Lord (Psa 2:6), sent of God, not only as a prophet, but as a king. Secondly, The promised and long-expected king, Messiah the prince, for he is king of Israel. According to the light they had, they proclaimed him king of Israel in the streets of Jerusalem; and, they themselves being Israelites, hereby they avouched him for their king. [2.] They heartily wish well to his kingdom, which is the meaning of hosanna; let the king of Israel prosper, as when Solomon was crowned they cried, God save king Solomon, Kg1 1:39. In crying hosanna they prayed for three things: - First, That his kingdom might come, in the light and knowledge of it, and in the power and efficacy of it. God speed the gospel plough. Secondly, That it might conquer, and be victorious over all opposition, Rev 6:2. Thirdly, That it might continue. Hosanna is, Let the king live for ever; though his kingdom may be disturbed, let it never be destroyed, Psa 72:17. [3.] They bid him welcome into Jerusalem: "Welcome is he that cometh; we are heartily glad to see him; come in thou blessed of the Lord; and well may we attend with our blessings him who meets us with his." This welcome is like that (Psa 24:7-9), Lift up your heads, O ye gates. Thus we must every one of us bid Christ welcome into our hearts, that is, we must praise him, and be well pleased in him. As we should be highly pleased with the being and attributes of God, and his relation to us, so we should be with the person and offices of the Lord Jesus, and his meditation between us and God. Faith saith, Blessed is he that cometh.
II. The posture Christ puts himself into for receiving the respect that was paid him (Joh 12:14): When he had found, or procured, a young ass, he sat thereon. It was but a poor sort of figure he made, he alone upon an ass, and a crowd of people about him shouting Hosanna. 1. This was much more of state than he used to take; he used to travel on foot, but now was mounted. Though his followers should be willing to take up with mean things, and not affect any thing that looks like grandeur, yet they are allowed to use the service of the inferior creatures, according as God in his providence gives particular possession of those things over which, by his covenant with Noah and his sons, he has given to man a general dominion. 2. Yet it was much less of state than the great ones of the world usually take. If he would have made a public entry, according to the state of a man of high degree, he should have rode in a chariot like that of Solomon's (Sol 3:9, Sol 3:10), with pillars of silver, the bottom of gold, and the covering of purple; but, if we judge according to the fashion of this world, to be introduced thus was rather a disparagement than any honour to the king of Israel, for it seemed as if he would look great, and knew not how. His kingdom was not of this world, and therefore came not with outward pomp. He was now humbling himself, but in his exalted state John sees him in a vision on a white horse, with a bow and a crown.
III. The fulfilling of the scripture in this: As it is written, Fear not, daughter of Sion, Joh 12:15. This is quoted from Zac 9:9. To him bore all the prophets witness, and particularly to this concerning him.
1. It was foretold that Zion's king should come, should come thus, sitting on an ass's colt; even this minute circumstance was foretold, and Christ took care it should be punctually fulfilled. Note, (1.) Christ is Zion's king; the holy hill of Zion was of old destined to be the metropolis or royal city of the Messiah. (2.) Zion's king does and will look after her, and come to her; though for a short time he retires, in due time he returns. (3.) Though he comes but slowly (an ass is slow-paced), yet he comes surely, and with such expressions of humility and condescension as greatly encourage the addresses and expectations of his loyal subjects. Humble supplicants may reach to speak with him. If this be a discouragement to Zion, that her king appears in no greater state or strength, let her know that though he comes to her riding on an ass's colt, yet he goes forth against her enemies riding on the heavens for her help, Deu 33:26.
2. The daughter of Zion is therefore called upon to behold her king, to take notice of him and his approaches; behold and wonder, for he comes with observation, though not with outward show, Sol 3:11. Fear not. In the prophecy, Zion is told to rejoice greatly, and to shout, but here it is rendered, Fear not. Unbelieving fears are enemies to spiritual joys; if they be cured, if they be conquered, joy will come of course; Christ comes to his people to silence their fears. If the case be so that we cannot reach to the exultations of joy, yet we should labour to get from under the oppressions of fear. Rejoice greatly; at least, fear not.
IV. The remark made by the evangelist respecting the disciples (Joh 12:16): They understood not at first why Christ did this, and how the scripture was fulfilled; but when Jesus was glorified, and thereupon the Spirit poured out, then they remembered that these things were written of him in the Old Testament, and that they and others had, in pursuance thereof, done these things to him.
1. See here the imperfection of the disciples in their infant state; even they understood not these things at first. They did not consider, when they fetched the ass and set him thereon, that they were performing the ceremony of the inauguration of Zion's king. Now observe, (1.) The scripture is often fulfilled by the agency of those who have not themselves an eye to the scripture in what they do, Isa 45:4. (2.) There are many excellent things, both in the word and providence of God, which the disciples themselves do not at first understand: not at their first acquaintance with the things of God, while they see men as trees walking; not at the first proposal of the things to their view and consideration. That which afterwards is clear was at first dark and doubtful. (3.) It well becomes the disciples of Christ, when they are grown up to maturity in knowledge, frequently to reflect upon the follies and weaknesses of their first beginning, that free grace may have the glory of their proficiency, and they may have compassion on the ignorant. When I was a child, I spoke as a child.
2. See here the improvement of the disciples in their adult state. Though they had been children, they were not always so, but went on to perfection. Observe,
(1.) When they understood it: When Jesus was glorified; for, [1.] Till then they did not rightly apprehend the nature of his kingdom, but expected it to appear in external pomp and power, and therefore knew not how to apply the scriptures which spoke of it to so mean an appearance. Note, The right understanding of the spiritual nature of Christ's kingdom, of its powers, glories, and victories, would prevent our misinterpreting and misapplying the scriptures that speak of it. [2.] Till then the Spirit was not poured out, who was to lead them into all truth. Note, The disciples of Christ are enabled to understand the scriptures by the same Spirit that indited the scriptures. The spirit of revelation is to all the saints a spirit of wisdom, Eph 1:17, Eph 1:18.
(2.) How they understood it; they compared the prophecy with the event, and put them together, that they might mutually receive light from each other, and so they came to understand both: Then remembered they that these things were written of him by the prophets, consonant to which they were done to him. Note, Such an admirable harmony there is between the word and works of God that the remembrance of what is written will enable us to understand what is done, and the observation of what is done will help us to understand what is written. As we have heard, so have we seen. The scripture is every day fulfilling.
V. The reason which induced the people to pay this respect to our Lord Jesus upon his coming into Jerusalem, though the government was so much set against him. It was because of the illustrious miracle he had lately wrought in raising Lazarus.
1. See here what account and what assurance they had of this miracle; no doubt, the city rang of it, the report of it was in all people's mouths. But those who considered it as a proof of Christ's mission, and a ground of their faith in him, that they might be well satisfied of the matter of fact, traced the report to those who were eye-witnesses of it, that they might know the certainty of it by the utmost evidence the thing was capable of: The people therefore that stood by when he called Lazarus out of his grave, being found out and examined, bore record, Joh 12:17. They unanimously averred the thing to be true, beyond dispute or contradiction, and were ready, if called to it, to depose it upon oath, for so much is implied in the word Emarturei. Note, The truth of Christ's miracles was evidenced by incontestable proofs. It is probable that those who had seen this miracle did not only assert it to those who asked them, but published it unasked, that this might add to the triumphs of this solemn day; and Christ's coming in now from Bethany, where it was done, would put them in mind of it. Note, Those who wish well to Christ's kingdom should be forward to proclaim what they know that may redound to his honour.
2. What improvement they made of it, and what influence it had upon them (Joh 12:18): For this cause, as much as any other, the people met him. (1.) Some, out of curiosity, were desirous to see one that had done such a wonderful work. Many a good sermon he had preached in Jerusalem, which drew not such crowds after him as this one miracle did. But, (2.) Others, out of conscience, studied to do him honour, as one sent of God. This miracle was reserved for one of the last, that it might confirm those which went before, and might gain him this honour just before his sufferings; Christ's works were all not only well done (Mar 7:7) but well timed.
VI. The indignation of the Pharisees at all this; some of them, probably, saw, and they all soon heard of, Christ's public entry. The committee appointed to find out expedients to crush him thought they had gained their point when he had retired unto privacy, and that he would soon be forgotten in Jerusalem, but they now rage and fret when they see they imagined but a vain thing. 1. They own that they had got no ground against him; it was plainly to be perceived that they prevailed nothing. They could not, with all their insinuations, alienate the people's affections from him, nor with their menaces restrain them from showing their affection to him. Note, Those who oppose Christ, and fight against his kingdom, will be made to perceive that they prevail nothing. God will accomplish his own purposes in spite of them, and the little efforts of their impotent malice. You prevail nothing, ouk ōpheleite - you profit nothing. Note, There is nothing got by opposing Christ. 2. They own that he had got ground: The world is gone after him; there is a vast crowd attending him, a world of people: an hyperbole common in most languages. Yet here, like Caiaphas, ere they were aware, they prophesied that the world would go after him; some of all sorts, some from all parts; nations shall be discipled. But to what intent was this said? (1.) Thus they express their own vexation at the growth of his interest; their envy makes them fret. If the horn of the righteous be exalted with honour, the wicked see it, and are grieved (Psa 112:9, Psa 112:10); considering how great these Pharisees were, and what abundance of respect was paid them, one would think they needed not grudge Christ so inconsiderable a piece of honour as was now done him; but proud men would monopolize honour, and have none share with them, like Haman. (2.) Thus they excite themselves and one another, to a more vigorous carrying on of the war against Christ. As if they should say, "Dallying and delaying thus will never do. We must take some other and more effectual course, to put a stop to this infection; it is time to try our utmost skill and force, before the grievance grows past redress." Thus the enemies of religion are made more resolute and active by being baffled; and shall its friends be disheartened with every disappointment, who know its cause is righteous and will at last be victorious?
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv12–15 On the next day, much people that were come…
On the next day, much people that were come to the feast,.... Of the passover; and they were much people indeed, that came yearly to this feast, from all parts of the nation; for all the males in Israel, were obliged to appear at this time; and though the women were not obliged, yet multitudes of them came, and the fame of Jesus might bring the more; add to which, that there was now a general expectation of the Messiah's coming, which brought the Jews from all parts of the world, to Jerusalem; so that this might be called indeed, , "a crowded passover": and though the following account is a stretching it too far, yet it may serve to illustrate this matter:
"would you desire to know what multitudes were at Jerusalem of the priests, you may know, as it is written, Kg1 8:63, and the tradition is, that an ox was offered for twenty four, and a sheep for eleven.--King Agrippa sought to know what was the number of the multitude, which were in Jerusalem; he said to the priests, lay by for me one kidney of every passover lamb; they laid by for him six hundred thousand pair of kidneys, double the number of those that came out of Egypt: and there is never a passover lamb, but there are more than ten numbered for it (m), &c.''
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Now the day following the supper at Bethany, and which seems to be the first day of the week, this multitude of people,
when they heard that Jesus was coming to Jerusalem; from Bethany, which was soon known, it being so near.
(m) Echa Rabbati, fol. 42. 3, 4.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv12, 13, 15 The next day - On Sunday. Who were come…
The next day - On Sunday. Who were come to the feast - So that this multitude consisted chiefly of Galileans, not men of Jerusalem. Matt. xxi, 8.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv12–13 Verse 12. On the next day] On what we…
Verse 12. On the next day] On what we call Monday.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v12 Joh 12:12-16. On the next day — On Sunday;…
Joh 12:12-16. On the next day — On Sunday; much people that were come to the feast — From different parts of the country, particularly from Galilee; took branches of palm-trees, &c. — So that this multitude consisted chiefly, not of the inhabitants of Jerusalem, but of persons from other places. See this story explained at large, Mat 21:1-16; Mar 11:1-10; Luk 19:29-40. And Jesus, when he had found a young ass — Called by the other evangelists, a colt. But the Greek here, ευρων δε ο Ιησους οναριον, may be better translated, Now Jesus, having found a young ass; sat thereon, &c. — For the evangelist does not mean that Jesus was saluted by the multitude before he mounted, but his meaning is, that Jesus was riding when they saluted him. As it is written — Namely, Zec 9:9; Fear not, daughter of Sion — For his meekness, as well as the end of his coming, forbids fear; behold thy king cometh, sitting on an ass’s colt — We shall easily see the propriety of applying Zechariah’s prophecy to this transaction, if we remember that, in the East, riding on horses was anciently reckoned the greatest ostentation of magnificence. It was, therefore, becoming the meekness of the lowly Jesus, that in his most public entry into the capital city, he chose to ride on an ass. At the same time, there was nothing mean or ridiculous in it, asses being the beasts which the eastern people commonly made use of in riding. These things understood not his disciples, &c. — They did not at that time know what their Master designed by this entry, or by any of the circumstances of it. Probably they considered it as the first step of his exaltation to the throne. But when Jesus was glorified, then remembered they, &c. — After his ascension, recollecting the prophecies concerning the Messiah, they remembered how exactly they had been fulfilled in him, and found their faith greatly strengthened thereby. In like manner, the design of God’s providential dispensations is seldom understood at first. We ought, therefore, to believe, though we understand not, and to give ourselves up to the divine disposal. The great work of faith is, to embrace those things which we know not now, but shall know hereafter.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v12 See this passage explained in the notes at Mat.…
See this passage explained in the notes at Mat. 21:1-16. Also Mar 11:1-11; Luke 19:29-44.
Joh 12:16
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Was glorified - Was raised from the dead, and had ascended to heaven.
Joh 12:17
Bare record - Testified that he had raised him, and, as was natural, spread the report through the city. This excited much attention, and the people came out in multitudes to meet one who had power to work such miracles.
Joh 12:19
Prevail nothing - All your efforts are ineffectual to stop the progress of his opinions, and to prevent the people from believing on him.
The world - As we should say, “Everybody - all the city has gone out.” The fact that he met with such success induced them to hasten their design of putting him to death, Joh 11:53.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v12 CHRIST'S TRIUMPHAL ENTRY INTO JERUSALEM. (Joh 12:12-19)
CHRIST'S TRIUMPHAL ENTRY INTO JERUSALEM. (Joh 12:12-19)
On the next day--the Lord's day, or Sunday (see on Joh 12:1); the tenth day of the Jewish month Nisan, on which the paschal lamb was set apart to be "kept up until the fourteenth day of the same month, when the whole assembly of the congregation of Israel were to kill it in the evening" (Exo 12:3, Exo 12:6). Even so, from the day of this solemn entry into Jerusalem, "Christ our Passover" was virtually set apart to be "sacrificed for us" (Co1 5:7).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On v12 § 111.—TRIUMPHAL ENTRY INTO JERUSALEM, vv. AND TRANSACT1ONS THERE,…
§ 111.—TRIUMPHAL ENTRY INTO JERUSALEM, vv. AND TRANSACT1ONS THERE, Joh_12:12-50.
See notes on Mat_21:1-17; Mar_11:1-11; Luk_19:29-44.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv12–15 12–18. The Enthusiasm of the People
12–18. The Enthusiasm of the People
12. On the next day] From the date given Joh_12:1, consequently Nisan 9, from Saturday evening to Sunday evening, if the chronology given on Joh_12:1 is correct. S. John seems distinctly to assert that the Triumphal Entry followed the supper at Bethany: S. Matthew and S. Mark both place the supper after the entry, S. Matthew without any date and probably neglecting (as often) the chronological order, S. Mark also without date, yet apparently implying (Joh_14:1) that the supper took place two days before the Passover. But the date in Mar_14:1 covers only two verses and must not be carried further in contradiction to S. John’s precise and consistent arrangement. S. John omits all details respecting the procuring of the young ass.
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much people] Not ‘Jews’, as in Joh_12:9, but pilgrims without any bias against Christ. Here and in Joh_12:9 the true reading perhaps is, the common people.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv12–15 (12) In the section which follows (Joh_12:12-19), we again…
(12) In the section which follows (Joh_12:12-19), we again meet with matter which is common to St. John and the earlier Gospels. The Entry into Jerusalem is described by each of the evangelists, and the outer incidents are told more briefly by St. John than by any one of the others. (Comp. Notes on Mat_21:1-11; Mar_11:1-11; Luk_19:29-44.)
On the next day.—See Note on Joh_12:1. St. John only gives us this definite note of time, connecting the Entry with the previous sojourn at Bethany. The Synoptic narrative is more general, describing the approach from Jericho, and naming Bethphage (Matt. and Luke) and Bethany (Mark and Luke) as stages in the journey, but not connecting the Supper at Bethany with the Entry.
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When they heard that Jesus was coming.—They heard probably from those of the Jews (Joh_12:9) who had gone to Bethany. Note that these multitudes are not called Jews, though, of course, in the ordinary sense they were so. They were not “Jews” in the sense in which St. John uses the word, and he describes them as “much people that were come to the feast.” (Comp. Joh_11:54.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv12, 14, 15 Vers. 12-19. 3. The triumphal entry into Jerusalem. Christs…
Vers. 12-19. 3. The triumphal entry into Jerusalem. Christs challenge of the authorities, and its results. (On the differences between John"s account of this transaction and that of the synoptic narrative, cf. commentaries, Mat_21:1-11 Mar_11:1-10 Luk_19:29-44) On the precise order of events it is difficult to speak with absolute decision. The main difference between the synoptists and John is in the break at Bethany of the journey from Jericho to Jerusalem, to introduce a feast, which is related afterwards by the synoptists, though not limited by them to any later chronological position. It should be observed, moreover, that the synoptic narrative contains numerous references to the residence in Bethany during several days of the week (cf. Mar_11:12 Mat_21:17) which followed. John adds important details, and while he omits the great discussions in the temple, the withering of the fig tree, the cleansing of the temple, the parables of the judgments on scribes and Pharisees, and the prophecy of the future, he portrays the inner life of the Lord, and records his most gracious esoteric teaching and sublime prayer. The current tradition of the Church, the distinct note of time for Christ"s arrival at Bethany (six days before the Passover), make the triumphal entry take place on Sunday afternoon (cf. ver. 1) of Passion week.
Vers. 12, 13. The next day (on the morrow) must be the day after the feast. We have seen that that feast probably took place on the evening of the sabbath. The events that happened are far more abundantly described in Matthew, Mark, and Luke the excitement in Jerusalem, the method in which the triumph was carried through, the mode adopted to secure "the young ass," the weeping ever Jerusalem from the summit of the hill; none of these circumstances are inconsistent with this account. Brief, however, as our narrative is, it adds some features which are peculiar and highly historic. A vast crowd that had come to the feast, when they heard that Jesus was coming to Jerusalem. These that had come from the country, and had already encamped near or in Jerusalem, came group after group to Bethany to escort him into the city. The synoptists, not mentioning the pause of the sabbath at Bethany, and not clearly indicating where and when the feast at Bethany took place, naturally connect the journey from Jericho with the entrance into Jerusalem. John explains, in addition, that there were of the Jerusalemites themselves certain who had been led to go to Bethany and throw in their lot with the Lord. The early pilgrims mentioned in Joh_11:55, Joh_11:56, also came forth from the city to hail and welcome his approach. Took branches of the palm trees, and went forth to meet him. The synoptists had mentioned that the triumphant host had cut "branches," kladouv , (Mat_21:8) from the trees, and (Mar_11:8) had said stibadav , fragments of trees, grass, small branches, that could be strewn in the way. Luke (Luk_19:35) simply mentions the garments thus strewn a fact mentioned also by Mark and Matthew. Our narrative gives greater definiteness, and even adds a new feature, by speaking of ta baia twn foinikwn , "the palm branches of the palm trees," which they waved probably in triumph, as they had been accustomed to do in token of the approach of a conqueror. (cf. RAPC 1Ma 13:51, where Simon"s return to the city was celebrated with "thanksgiving and baiwn and with harps and cymbals," etc.) The use to which the branches of the well-known palm trees were put, differs from, but does not exclude, the use to which kladoi and stoibadev were also put. Bethany (see note, Joh_11:1) was "the house of dates," and the palm branches for the Feast of Tabernacles, on its first celebration after the Captivity, (cf. Lev_23:40) Were fetched from the mount. (Neh_8:15) The palm tree was a sacred symbol for Israel "Tamar," a palm tree, was a favorite name for a woman. The Maccabaean coins were decorated with the palm and vine. The medal struck by Titus represented a captive sitting under a palm. Throughout their history, in their gorgeous temple ritual, it continually reappears, and at the last the Apocalypse represents the victorious songs of triumphant elders accompanied by the waving of the palm. If we compare the four accounts of the demonstration, we shall see again how in combination they vividly represent the whole scene. The multitude cry, according to Mat_21:9: "Hosanna to the Son of David: Blessed be he that cometh in the Name of the Lord; Hosanna in the highest.
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Mar_11:9, 10: "Hosanna; Blessed be he that cometh in the Name of the Lord: Blessed be the coming kingdom of our father David: Hosanna in the highest.
Luk_19:38, remembering the angel"s song: "They praised God with a loud voice.... Blessed be the King that cometh in the Name of the Lord: in heaven peace, and glory in the highest.
John says they went forth to meet him, palm branch in hand, and cried, Hosanna: Blessed be he that cometh in the Name of the Lord, and (blessed be) (even) the King of Israel.
These differences show how various groups used with freedom the tones and sentiment of the hundred and eighteenth psalm, adopting the welcome with which the priests were accustomed to greet the pilgrims to the festival. But each account demonstrates that, on this occasion, there was a general ascription to our Lord of Messianic honor. He is hailed by the people as King of Israel, as the Head of the coming kingdom of their father David, and as giving glory to God. The Name of the Lord is the manifestation and compendium of all the perfections of the Lord. For centuries the gracious hope had rung forth in the sacred liturgy, and now the people see that the hope is on the point of realization.
Vers. 12-19. The triumphal entry into Jerusalem.
On the day after the feast at Bethany, Jesus catered the city under circumstances of unusual public enthusiasm.
I CONSIDER THE PERSONS WHO ACCORDED TO HIM THIS PUBLIC MANIFESTATION OF FAVOR. "On the next day a great crowd of people that were come to the feast, when they heard that Jesus was come to Jerusalem, took branches of palm trees, and went forth to him, and cried, Hosanna: Blessed is the King of Israel that cometh in the Name of the Lord.
1. They were not Jews of Jerusalem, who were almost entirely hostile to Jesus, but Galilaeans who had come up to observe the Passover. These people were far more receptive of truth than the people directly under the guidance of the religious chiefs of the nation.
2. The palm branches were emblematic of triumph, strength, and joy.
3. The exclamation of the people, which is taken from Psalm 118., was a recognition of the Messiahship of Jesus.
II CONSIDER OUR LORD"S RESPONSE TO THE SALUTATIONS OF THE PEOPLE. "Jesus having found a young ass, sat thereon; as it is written, Fear not, daughter of Zion: behold, thy King cometh, sitting on an ass"s colt.
1. The action was a Messianic sign of humility. The ass is as despised in the East as in the West. The entry of Jesus upon it set forth the essentially spiritual aspect of his Kingship.
2. The quotation from ancient prophecy might assure the Jews that this King would be no tyrant.
3. Yet the true import of the sign was not directly understood even by the disciples. "Now the disciples understood not these things at the time.
(1) The disciples were often slow of heart" to believe all that the prophets bad spoken.
(2) But, in the light of our Lord"s ascension, they saw the import of his action, and understood the part which they themselves had contributed to it.
III THE EXPLANATION OF THIS DEMONSTRATION. "The multitude therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare him witness; and for this cause also the multitude met him, because they had heard that he had done this miracle." Both the Jews of Jerusalem and the strangers bore witness to the miracle which led to the demonstration it shows how profound was the impression made by the miracle.
IV THE EFFECT OF THE DEMONSTRATION ON THE PHARISEES. "Whereupon the Pharisees said among themselves, You see that you prevail nothing; behold, the whole world is gone away after him.
1. This is the language of weak and irresolute despair.
2. They seem to blame each other for the frustration of their plans.
3. They evidently deem that the time is past for mere half-measures, and are prepared to adopt the more energetic and extreme measures suggested by Caiaphas.
The triumphal entry.
I WHAT PRECEDED THIS TRIUMPHAL ENTRY. All the Galilean and other ministries outside of Jerusalem must have contributed to this enthusiastic demonstration. It is often taken as an illustration of popular fickleness that the multitude said "Hosanna!" one day, and the next day, "Crucify him!" But it is very doubtful if the component elements of the multitude were the same. Those who cried "Hosanna!" were people who had seen Jesus do wonderful works in their own cities and villages. Some of them, doubtless, had known in their own persons his healing power. More still would have occasion to be thankful and happy for mercies vouchsafed to their relatives. Those whom Jesus blessed directly and indirectly during his ministry of flesh and blood must have been indeed a multitude. To them the kingdom of God had indeed come in power, and they had the best right to expect still greater and deeper manifestations when things were ripe for them.
II THE EXPECTATIONS OF THE PEOPLE. They had been blessed individually. Now they wanted to be blessed as a people, nationally, collectively. Praise and prayer would be combined in their "Hosanna!" They would welcome Jesus as already a royal Victor, and at the same time signify their belief that he had greater victories yet in store.
III JESUS ACCEPTING THE HONOR. Jesus was now doing what he had declined to do in Joh_7:6. His time had fully come the time of crisis and publicity. The time had come for Jesus to take to him his great power and reign. Therefore, though he knew well how deluded the people were as to the true nature of his mission, yet he accepted their homage and jubilation as directed toward the right Person, and offered at the right time. Not, of course, that Jesus cared for this exhibition in itself. His true joy and satisfaction were clearly from purer sources than the applause of the multitudes. But this triumphal procession was symbolical of that glad, triumphant attitude which the true people of Jesus are ever able to maintain. The kingdom of God in Christ is ever coming; and the multitudes who watch and acclaim its growth are ever swelling in numbers, and uttering louder and heartier shouts of welcome. What Jesus has done, truly measured, may well make us confident of his resources for the mighty work that has yet to be done. Y.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v12 On the next day much people … when they…
Joh_12:12-16
On the next day much people … when they heard that Jesus was coming to Jerusalem, took branches of the palm trees
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The triumphal entry of Christ into Jerusalem
In the morning Jesus set forth on His journey.
Three pathways lead, and probably always led, from Bethany to Jerusalem; one a long circuit over the northern shoulder of Mount Olivet; another a steep foot path over the summit; the third, the natural continuation of the road, by which the mounted travellers always approach the city from Jericho over the southern shoulder. There can be no doubt that this last was Christs road. Two vast streams of people met on that day. The one poured out from the city; and as they came through the gardens, whose clusters of palm trees rose on the southern corner of Olivet, they cut down the long branches, as was their wont at the Feast of Tabernacles, and moved upwards towards Bethany, with loud shouts of welcome. From Bethany streamed forth the crowds who had assembled there on the previous evening, and who came testifying to the great event at the sepulchre of Lazarus. The road soon loses sight of Bethany. It is now a rough, but still broad and well-defined mountain track, winding over rock and loose stones; a steep declivity below on the left; the sloping shoulder of Olivet above on the right; fig trees below and above, here and there growing out of the rocky soil. Along the road the multitudes threw down the boughs severed from the olive trees, through which they were forcing their way, or spread out a rude matting formed of the palm branches which they had already cut as they came out. The larger portion--those, perhaps, who had escorted Him from Bethany--unwrappedtheir loose cloaks from their shoulders, and stretched them along the rough paths to form a momentary carpet as He approached. The two streams met mid-way. Half of the vast mass, turning round, preceded; the other half followed (Mar_11:9). Bethany is hardly left in the rear, before the long procession must have swept up and over the ridge, where first begins the descent of the mount towards Jerusalem. At this point the first view is caught of the southeastern corner of the city. It was here (Luk_19:37)--may it not have been from the sight thus opening upon them?--thatthe hymn of triumph, the first hymn of Christian devotion, burst from the multitude--Hosannah, etc. There was a pause as the shout rang through the long defile; and as the Pharisees who stood by in the crowd Luk_19:39) complained, He pointed to the stones which, strewn beneath their feet, would immediately cry out if these were to hold their peace. Again the procession advanced. The road descends a slight declivity, and the glimpse of the city is again withdrawn behind the intervening ridge of Olivet. A few moments, and the path mounts again; it climbs a rugged ascent, it reaches a ledge of smooth rock, and in an instant the whole city bursts into view. It is hardly possible to doubt that this rise and turn of the road was the exact point where the multitude paused again, and He, when He beheld the city, wept over it. (Dean Stanley.)
The entrance into Jerusalem
Four heads of thought
I. THE MULTITUDE. This a vast concourse of people who are accompanying Jesus from Bethany to Jerusalem, and of people coming out of Jerusalem to meet Him. It was composed of Galileans, of Jews from foreign countries, and even of Jerusalem (Joh_12:11), these latter being led by the miracle of the raising of Lazarus to reconsider the claims of Jesus, and to believe on Him, at least temporarily. The enthusiasm offers a sad contrast to the furious cry. Crucify Him, so soon to be heard; but it seems sincere enough. With palm branches, symbols of triumph Lev_23:40), and with loud acclamations, they welcome the King to the royal city. In Joh_12:13 we have the Divine mission and the national work both recognized.
II. JESUS HIMSELF. Hitherto He had resisted the enthusiasm of the people Joh_6:15); now the time to yield to it has come. He sees the yielding to be in accordance with the Fathers will. It is not a move calculated upon, but unfolding itself out of, the course of events. He does not say, Now I will fulfil the prophecies which concern Me; but simply accepts the situation, recognizing (as He always did) Divine guidance. Two things have to be done:
1. He has to assert Himself; He has openly to announce His true relation to the theocracy, and to take the consequences of doing so, which He clearly foresees.
2. He has to assert Himself in such a way as to give no countenance to mistaken Messianic ideas; but rather to symbolize the spiritual character of His royalty. This is accomplished by riding on an ass, and thus, in the most simple and natural way, the ancient prophecy is fulfilled (Zec_9:9).
III. THE DISCIPLES. They had joined with the people in their homage to Jesus; but even they did not understand the significance of their actions. They had submitted to the influences of the moment; and afterwards, looking back, discovered that they had been unconscious instruments of fulfilling the purpose of God concerning His Son (cf. Act_13:27)
.
IV. THE OPPONENTS OF CHRIST. For the moment they seem paralyzed. They had lost what they looked upon as their own. But it was their own after all; and it came back to them. The world at large does not and will not accept Christ. It swings back to its centre. Conclusion: We may learn how to distinguish between emotion and principle between a momentary enthusiasm and the complete surrender of heart and will to the Saviour. (G. Calthrop, M. A.)
Jesus coming
I. TO CONFOUND HIS FOES.
II. TO CONSOLE HIS FRIENDS.
III. TO COMPLETE HIS WORK.
The coming of Jesus
I. AS A MAN AMONG MEN.
II. AS A POWER AMONG SAINTS.
III. AS A KING AMONG NATIONS. (S. S. Times.)
The King comes to His capital
I. THE KINGS PERSON. Jesus
1. Recently condemned by the Sanhedrim.
2. Who had tacitly claimed to be Zions King.
3. Who had repeatedly proved His right to this dignity, and lately established it by the miracle at Bethany.
4. Who now asserted it in the most open and unambiguous manner by riding in royal state into His capital.
II. THE KINGS CREDENTIALS
1. Consisted in the fact that He was coming to His metropolis in the name of the Lord. He was no usurper, but One to whom the throne belonged by
Divine appointment. The crown pertained to Him in a more real sense than to any of Israels kings.
2. Were displayed in the manner of His coming. He came exactly as predicted. Had He come as kings of the earth are wont to approach their capitals--as Solomon and His successors--on fiery chargers, there would have been required no further demonstration that He was not Gods Messiah. He came in humility and righteousness--indisputable tokens of His claim.
III. THE KINGS WELCOME.
1. The multitudes--accompanying, meeting.
2. Their homage--waving palms and strewing garments in the way.
3. Their acclaim--Hosannah.
IV. THE KINGS ATTENDANTS. The disciples.
1. Ignorant at the time of its significance; perhaps imagining the present realization of their earthly hopes.
2. Afterwards alive to its spiritual and eternal meaning.
IV. THE KINGS ENEMIES. The Pharisees. The spectacle seemed for a moment to confound their plots. It filled them with indignation, urged them to recrimination, made them more determined. Caiaphas prophecy appeared on the eve of coming true. The nation was slipping from their hands. Lessons:
1. The religious instincts of the multitudes.
2. The credibility of ancient Scripture;
3. The illumination Christs glorification has cast on history.
4. The certainty that the world will ultimately be won by Christ. (T. Whitelaw, D. D.)
Welcoming the Monarchs approach
Going out to meet an approaching guest, and escorting him to ones house with a show of honour, is a common custom throughout the East. A ruler of any sort, or a conquering hero, is welcomed in that way as a matter of course. Thus it was that Abraham was welcomed by the kings of Canaan when he returned from his pursuit of Chedorlaomer; that Jephthah was welcomed by his daughter and her companions; that David was welcomed by singing and dancing women, out of all the cities of Israel, as he came back from the slaughter of the Philistines. Herodotus records that when Xerxes was passing over the bridge of the Hellespont, the way before him was strewed with branches of myrtle, while burning perfumes filled the air. Quintius Curtius tells of the scattering of flowers in the way before Alexander the Great when he entered Babylon. Mentor, in our own day, saw the way of a Persian ruler strewn with roses for three miles; while glass vessels filled with sugar were broken under his horses feet--the sugar being symbolical of prosperity. (S. S. Times.)
Two royal progresses
The immense host which accompanied Xerxes in his attempted conquest of Greece--a concourse gathered together from the Indies to the Lybian desert; a sea of nations rolling on in serried waves, with turbans and helmets of brass and steel, of silver and gold--were seven days and seven nights without intermission, and under the stimulus of the lash, in crossing the boat bridges of the Hellespont; and as they took up their line of march, they all moved on with exultation, and strewed branches in the pathway of their king. But what a contrast in spirit, in purpose, and in result, between that occasion and this! There, a vast army, held together by the bands of military force, and moving in abject submission; here, a spontaneous multitude, kindling with the impulses of wonder and of love. That, marching to the work of terror and of desolation; this, celebrating the achievements of a healing and restoring goodness. Here, among a rejoicing people, with eyes that had been blind, turned toward Him in beaming gratitude; with tongues that had been dumb, crying hosannas to His name; with hands that once were impotent, strewing branches and garments in His path, comes the King of Israel, the Saviour of mankind, in humble raiment and wayworn sandals, riding upon an ass. (E. H. Chapin, D. D.)
Three classes in relation to Christ
Two things strike us at the outset.
1. The highest majesty under the garb of meanness. Christ as a mere man was great. But how does this Prince of the kings of the earth enter Jerusalem? In a triumphal chariot? On a prancing steed, accompanied by a magnificent cavalcade? No! On an ass. The more truly kingly a man is, the less he cares for conventional pageantry. Hearts of oak requires neither veneer nor varnish. A great age has never been an age of millinery and gold rings. Howeer it be, it seems to me, etc.
2. An eternal idea developed in an apparently incidental appearance. It seemed perfectly casual that Christ should have required a creature to ride upon, and that there should be such a creature at hand; but all this was but the carrying out of an eternal plan, indicated six hundred years before. Caprice and impulse had no part in the control of Christs life. The life of virtue is never that of accident; it is always the unfoldment of an eternal idea. We have here
I. THE POPULACE, a type of the unsophisticated masses unbiassed by doctrinal and ecclesiastical prejudices. These men
1. Saw Divine royalty under the garb of secular meanness. Men in our age and land are so blinded by pride and prejudice that they can discover no moral greatness under the garb of poverty.
2. Because enraptured with the morally great for its own sake. Conscience is bound by the law of its own constitution to exult in the right and morally great. I delight in the law of God after the inner man.
3. Felt the reality of Christs miracle. The sophisticated and prejudiced tried to argue it away, and refused to believe it. But the common people saw it, and had no interest in denying it. Thus the people went with Christ and honoured Him; and this they will always do if Christ is presented to them as He really is, not as metamorphosed by churches and creeds.
II. THE DISCIPLES.
1. They were partially informed (Joh_12:16). They knew nothing of what Zechariah (Zec_9:9) uttered in relation to Christ. Though they had been with Christ so long, and heard Him expound the Scriptures, they were yet very ignorant.
2. They were enlightened by history. After Christ had ascended, and the Spirit come down, a new light dawned upon them. The facts of His life were brought vividly to their minds, and were compared with their older Scriptures, when they saw the fulfilment, of ancient predictions. History is the best interpreter of prophecy.
III. THE PHARISEES (verse19). These men were
1. Bound to acknowledge the failure of their efforts. Ye prevail nothing. All the antagonists of Christianity will have to acknowledge this sooner or later.
2. Bound to acknowledge a most disagreeable fact. The world is gone after Him. (D. Thomas, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On v12 12–15. On the next day. Sunday. For notes on…
12–15. On the next day. Sunday. For notes on the entrance to Jerusalem, see Matt. 21:1–11. Compare Mark 11:1–11; Luke 19:29–44.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On v12 Joh 12:12-19; Mat 21:1-11; Mat 21:14-17; Luk 19:29-44; Mar…
TRIUMPHANT ENTRY
Joh 12:12-19; Mat 21:1-11; Mat 21:14-17; Luk 19:29-44; Mar 11:1-11. John: “On the morrow a great multitude, having come to the feast, hearing that Jesus comes into Jerusalem, took the branches of the palm-trees, and came out to meet Him, and continued to cry out, Hosanna! Blessed is He that cometh in the name of the Lord, the King of Israel!” Having arrived at Bethany Sunday evening, and lodged at the house of Mary, Martha, and Lazarus, on Monday morning Jesus goes to Jerusalem, over Mount Olivet, as the road then led. Now it goes around it, south of the summit.
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Mark: “When they draw near to Jerusalem, to Bethphage and Bethany, near to the Mount of Olives, He sends forth two of His disciples, and says to them, Go ye into the village which is opposite you, and going into it, you will immediately find a colt tied, on which no one of men has sat. And if any one may say to you, Why do you do this? say that the Lord has need of him, and immediately he will send him hither. They departed, and found the colt tied at the door without, on the crossing of two roads, and they are loosing him; and certain ones of those standing there began to say to them, What are you doing, loosing the colt? And they said to them as Jesus commanded. And they led the colt to Jesus, and cast their garments on him, and He sat on him.” I made a specialty of pursuing this old road over the mountain which Jesus traveled on this notable occasion. Bethphage is about half-way from Bethany to the summit, on the mountain slope. From this place, in the journey, Jesus sent the two disciples, whose names are not given, with orders to go into a village on the mountain in full view, and bring to Him the young donkey, which had never been mounted. Matthew says they brought the mother along with the colt. Those donkeys have wonderful strength, utterly out of proportion to their size, which is quite diminutive. They are much used in the Holy Land, really more than any other domestic animal, the camel ranking next, and being used for all heavy burdens. Some get confused in the statement of Matthew that “He sat on them,” thinking that He rode both of the donkeys, which is untrue, as “them” does not refer to the animals, but to the clothes which they laid on the young animal, and on which Jesus sat. Why did Jesus ride the donkey? Why not a horse? The reason is very obvious. The horse is the symbol of war, being always used in battle; while the donkey, too slow for war, is the universal symbol of peace, and consequently the appropriate animal for the Prince of Peace to ride. Again, the donkey symbolizes humility, as he is the poor man’s animal, eating about as much as a sheep, hardy enough to live in the desert, and so small and tough that he can climb a mountain like a goat. Jesus came, the first time, in His humiliation, homeless and friendless, riding into Jerusalem on the donkey. He will come the second time in His glory, riding on a white cloud.
John: “Jesus, having found the young donkey, sat on him, as has been written, Fear not, daughter of Zion; behold, thy King cometh, sitting upon the colt of the donkey.” (Zec 9:9) That is certainly a very beautiful prophecy. As Jerusalem occupies the summit of Mount Zion, the application is clear and unmistakable.
Mark: “And many strew their garments in the way; and others cut down the branches from the trees, and continued to strew them in the way. Those going before and those following alter continued to shout, saying, Hosanna! Blessed is He that cometh in the name of the Lord! Blessed is the kingdom coming in the name of our father David I Hosanna in the highest!” Luke says: “He, drawing nigh to the descension of the Mount of Olives, the whole multitude of His disciples, rejoicing, began to praise God with a loud voice for all the miracles which they had seen.” After the gushing, Oriental style of saluting kings and conquerors, they threw down their garments for Him to ride over them, demonstrative of their perfect submission to His authority, and at the same time they strew His way with palm-leaves, which are so majestic and beautiful in Oriental climates, and vividly symbolic of royalty, conquest, and victory. They had waited three years for that wonderful hour, and now feel sure that the desideratum for which they had prayed, sighed, and cried to God so long is fast culminating into a glorious reality; and when they reach Jerusalem, they are very sanguine that He will be crowned King of the Jews. At that time there were no factories, and clothing was so scarce and costly, comparatively with our day, that we can hardly estimate the sacrifice which they so cheerfully and gladly made in throwing down the best apparel they had, in the dusty road, for the donkey to tread upon. O they are so glad to hail Him King of the Jews, little dreaming that this grand ovation was but a scintillation of the oncoming glory of the triumphant entry of King Jesus into Jerusalem on the white cloud, symbolized by the white donkey, when the mighty host of angels and glorified saints will accompany Him. Thus they witnessed an exultant prelibation of the grandest triumph in the history of redemption, when our Lord shall descend from heaven on the throne of His glory, accompanied by the celestial millions. The perfect submission they manifested by casting their garments beneath the tread of the donkey, and the royal triumphs emblemized by the palm-leaves strewn in the Conqueror’s path, and the joyous shout of the appreciative disciples, “Blessed is He that cometh in the name of the Lord! Glory in the highest!” O what a grand adumbration of our Lord’s triumphant return on the throne of His millennial glory, to girdle the globe with peace, righteousness, holiness, and victory! Satan will be chained and imprisoned; the six-thousand-year weekdays of toil, temptation, conflict, and suffering under the dark reign of Satan will be fled and gone, and the bright Sabbath of Eden return in millennial glories,
“Undimmed by sorrow, unhurt by time;”
the earth, exultant from the long winter of sin and oppression, will again leap into the life of perpetual springtime; and sterility, wintry storms, wasting tempests, will retreat forever before the glorious Sun of righteousness, rising on all the world, with healing in His wings, dissipating forever the long, dismal night of sin, and girdling the globe witch God’s hallowed millennial day. As the happy years roll on, the people will forget the awful suffering, conflict, and desolation of bygone ages. This shouting multitude caught a glimpse of the oncoming victory, and thought the long-prayed-for triumph had actually come. But it receded away, leaving bright memories which have inspired the saints in all subsequent ages. While we contemplate this symbolic adumbration of our Lord’s coming glory, let us all thank God and take courage, remembering that we are eighteen hundred and sixty-seven years nearer that glorious hour when the triumphant coming of our King shall not only verify the prophecies, but triumphantly fulfill the thrilling symbolism of this memorable occasion.
Joh 12:16. “And His disciples did not at first understand these things; but when Jesus was glorified, then they remembered that these things had been written in reference to Him, and they did them to Him.” When the Holy Ghost descended on them at Pentecost, sanctifying and flooding them with light on the precious Word, then they were able to tightly divide the Word of Truth, and separate the prophecies — some appertaining to His first coming, in humiliation; and others to His glorious coming in triumph. At the time of this public entry into Jerusalem, they were awfully disappointed, because He rendered Himself invisible and passed out of their hands when they came to crown Him King; but the Pentecostal baptism, which followed the glorification of Jesus, gave light on all these mysteries and filled them with joy.
“Then the multitude, being with Him, continued to testify that He called Lazarus out of the tomb, and raised him up from the dead.” Lazarus was then with Him, one of His loving disciples, and also a host of people who had actually witnessed that wonderful miracle, regarded as the greatest of our Savior’s ministry. Therefore the multitude came to Him because they heard that He had performed this miracle.
“Then the Pharisees said to one another, You see that you profit nothing. Behold, the world has gone after Him.” This grand ovation which Jesus received, along with the popular excitement over the resurrection of Lazarus, stirred the gall of the Pharisees and the higher clergy to the very bottom.
Luk 19:39 “And certain ones of the Pharisees from the crowd said to Him, “Teacher, rebuke Thy disciples.” Dead religion can’t stand hallelujah meetings. They are literal torture to dead professors and dry-bone preachers. “Responding, He said to them, I say unto you, that if they must keep silent, the rocks will shout.” We see that the Lord believes in shouting meetings. This was a more noisy time than you ever witnessed at a holiness camp, and yet the Lord rebuked no one for fanaticism, but commended the whole affair. The Lord is going to be praised with “a loud voice.” If the Churches will not do it, He will convert the drunkards and harlots, though their hearts be hard as stone, till they will shout His praises. The rocks did cry out the next Friday, when He hung on the cross, and they were rent with the earthquake shock.
“And when He drew nigh, seeing the city, He wept over it, saying, If thou hadst known, even in this thy day, the things appertaining to thy peace; but now they are hidden from thine eyes. Because the days shall come upon thee, and thine enemies will throw a blockade around thee, and encompass thee in a circle, and they will press thee on all sides; they will slay thee and thy children in thee, and will not leave in thee stone upon stone, because thou hast not known the time of thy visitation.” On the very spot, descending Mount Olivet, here referred to, where Jesus poured forth gushing tears, weeping over the city, we have a most conspicuous view of all Jerusalem. Christian money has built a beautiful, snowy-white stone church-edifice on that very spot. It is called “The Church of Jesus Weeping.” His omniscient eye saw the great and formidable Roman armies coiled round the city, like a huge boa-constrictor, cutting off all ingress and egress, dooming the inmates to famine, which, along with the sword, slew them so rapidly that interment was impossible. Consequently the pestilential exhalations, from the putrefying corpses, produced an awful pestilence, which swept its withering epidemic through the air, actually competing with the sword and famine by heaping the city with mountains of the dead. Josephus says the horrors of the siege actually beggared all possible description, Jesus, with immortal eyes, seeing the future like the present, gazes on these awful and shocking tragedies, while His pure, tender, unfallen human heart gives way to profoundest pity and lacerating sympathy, till His eyes flood with gushing tears. Only four days intervening till the bloody scene of Calvary is to seal the doom of that devoted city, and expedite the righteous judgments of the Almighty, the Holy Spirit, as we here see from the words of Jesus, having already been grieved away, while hell, with its black legions, has come to the front.
Mar 11:11. “Jesus came into Jerusalem, and into the temple; and looking round upon all things, the hour already being late, went out to Bethany with the twelve.” You must not forget that “temple,” in these Scriptures, simply means the Holy Campus, which is said now to contain thirty-five acres, with many valuable buildings on it, and more then than now; for none but the priests were admitted into the temple proper. Jesus, with His apostles, had lodged in Bethany the preceding night, and now goes back and lodges there Monday night. If He had lodged in the city, there is no doubt but His enemies would have attacked Him. Having lodged Sunday and Monday nights in Bethany, Tuesday and Wednesday nights in some of the villages on Mount Olivet, He remained in the city Thursday night, being arrested by His enemies at midnight.
Mat 21:10. “Jesus having come into Jerusalem, the whole city was stirred, saying, Who is this?” We do not wonder at the excitement and the inquiry which had been produced by an entrance so exceedingly demonstrative. Besides the native population, multitudes have already arrived in the city, that they may prepare for the oncoming Passover. As the children of Abraham, the most enterprising people in the world in all ages, had gone away into all the cities of the known world, there to sojourn and accumulate wealth, therefore to the great annual Passover they came from the ends of the earth. “And the multitudes continued to say, This is Jesus, the Prophet, from Nazareth of Galilee. The blind and the lame were coming to Him in the temple, and He healed them.” Many of them are there now. O how they thronged me, last November and December. begging for contributions, which I was only delighted to give, of course, in small value! Jerusalem this day is a practical Bible looking-glass. O what a glory when the blind and the lame all crowded around Him there in the great Temple Campus, and on their sightless eyeballs He poured the light of day, and made the lame to leap for joy!
“And the high priests and scribes, seeing the wonderful things which He did, and the children in the temple, crying, Hosanna to the Son of David, got mad, and said to Him, Do you hear what they are saying? And Jesus says to them, Yes; have you not read that out of the mouth of babes and sucklings Thou hast perfected praise?” (Psa 8:3.) We still see that Jesus believes in noisy meetings — none too young and none too old to shout aloud the praises of God. It made these big preachers and Church officers very mad; and they still get mad when you get up a sweeping holiness revival, and they hear the people praising the Lord with a loud voice, with no exception of age, sex, race, sect, or color.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v12 Joh 12:12 - Joh 12:26.
John
A NEW KIND OF KING
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Joh 12:12 - Joh 12:26.
The difference between John’s account of the entry into Jerusalem and those of the Synoptic Gospels is very characteristic. His is much briefer, but it brings the essentials out clearly, and is particular in showing its place as a link in the chain that drew on the final catastrophe, and in noting its effect on various classes.
‘The next day’ in Joh 12:12 was probably the Sunday before the crucifixion. To understand the events of that day we must try to realise how rapidly, and, as the rulers thought, dangerously, excitement was rising among the crowds who had come up for the Passover, and who had heard of the raising of Lazarus. The Passover was always a time when national feeling was ready to blaze up, and any spark might light the fire. It looked as if Lazarus were going to be the match this time, and so, on the Saturday, the rulers had made up their minds to have him put out of the way in order to stop the current that was setting in, of acceptance of Jesus as the Messiah.
They had already made up their minds to dispose of Jesus, and now, with cynical contempt for justice, they determined to ‘put Lazarus also to death.’ So there were to be two men who were to ‘die for the people.’ Keeping all this wave of popular feeling in view, it might have been expected that Jesus would, as hitherto, have escaped into privacy, or discouraged the offered homage of a crowd whose Messianic ideal was so different from His.
John is mainly concerned in bringing out two points in his version of the incident. First, he tells us what we should not have gathered from the other Evangelists, that the triumphal procession began in Jerusalem, not in Bethany. It was the direct result of the ebullition of enthusiasm occasioned by the raising of Lazarus. The course of events seems to have been that ‘the common people of the Jews’ came streaming out to Bethany on the Sunday to gape and gaze at the risen man and Him who had raised him, that they and some of those who had been present at the raising went back to the city and carried thither the intelligence that Jesus was coming in from Bethany next day, and that then the procession to meet Him was organised.
The meaning of the popular demonstration was plain, both from the palm branches, signs of victory and rejoicing, and from the chant, which is in part taken from Psa 118:1 - Psa 118:29 The Messianic application of that quotation is made unmistakable by the addition, ‘even the King of Israel.’ In the Psalm, ‘he that cometh in the name of Jehovah,’ means the worshipper drawing near to the Temple, but the added words divert the expression to Jesus, hail Him as the King, and invoke Him as ‘Saviour.’ Little did that shouting crowd understand what sort of a Saviour He was. Deliverance from Rome was what they were thinking of.
We must remember what gross, unspiritual notions of the Messiah they had, and then we are prepared to feel how strangely unlike His whole past conduct Jesus’ action now was. He had shrunk from crowds and their impure enthusiasm; He had slipped away into solitude when they wished to come by force to make Him a King, and had in every possible way sought to avoid publicity and the rousing of popular excitement. Now He deliberately sets Himself to intensify it. His choice of an ass on which to ride into Jerusalem was, and would be seen by many to be, a plain appropriation to Himself of a very distinct Messianic prophecy, and must have raised the heat of the crowd by many degrees. One can fancy the roar of acclaim which hailed Him when He met the multitude, and the wild emotion with which they strewed His path with garments hastily drawn off and cast before Him.
Why did He thus contradict all His past, and court the smoky enthusiasm which He had hitherto damped? Because He knew that ‘His hour’ had come, and that the Cross was at hand, and He desired to bring it as speedily as might be, and thus to shorten the suffering that He would not avoid, and to finish the work which He was eager to complete. The impatience, as we might almost call it, which had marked Him on all that last journey, reached its height now, and may indicate to us for our sympathy and gratitude both His human longing to get the dark hour over and His fixed willingness to die for us.
But even while Jesus accepted the acclamations and deliberately set Himself to stir up enthusiasm, He sought to purify the gross ideas of the crowd. What more striking way could He have chosen of declaring that all the turbulent passions and eagerness for a foot-to-foot conflict with Rome which were boiling in their breasts were alien to His purposes and to the true Messianic ideal, than that choosing of the meek, slow-pacing ass to bear Him? A conquering king would have made his triumphal entry in a chariot or on a battle-horse. This strange type of monarch is throned on an ass. It was not only for a verbal fulfilment of the prophecy, but for a demonstration of the essential nature of His kingdom, that He thus entered the city.
John characteristically takes note of the effects of the entry on two classes, the disciples and the rulers. The former remembered with a sudden flash of enlightenment the meaning of the entry when the Cross and the Resurrection had taught them it. The rulers marked the popular feeling running high with bewilderment, and were, as Jesus meant them to be, made more determined to take vigorous measures to stop this madness of the mob.
The second incident in this passage contrasts remarkably with the first, and yet is, in one aspect, a continuation of it. In the former, Jesus brought into prominence the true nature of His rule by His choosing the ass to carry Him, so declaring that His dominion rested, not on conquest, but on meekness. In the latter, He reveals a yet deeper aspect of His work, and teaches that His influence over men is won by utter self-sacrifice, and that His subjects must tread the same path of losing their lives by which He passes to His glory. The details of the incident are of small importance as compared with that great and solemn lesson; but we may note them in a few words. The desire of a few Greeks to see Him was probably only a reflection of the popular enthusiasm, and was prompted mainly by curiosity and the characteristic Greek eagerness to see any ‘new thing.’ The addressing of the request to Philip is perhaps explained by the fact that he ‘was of Bethsaida of Galilee,’ and had probably come into contact with these Greeks in the neighbouring Decapolis, on the other side of the lake. Philip’s consultation of his fellow-townsman, Andrew, who is associated with him in other places, probably implies hesitation in granting so unprecedented a request. They did not know what Jesus might say to it. And what He did say was very unlike anything that they could have anticipated.
The trivial request was as a narrow window through which Jesus’ yearning spirit saw a great expanse-nothing less than the coming to Him of myriads of Gentiles, the ‘much fruit’ of which He immediately speaks, the ‘other sheep’ whom He ‘must bring.’ The thought must have been ever present to Him, or it would never have leaped to utterance on such an occasion. The little window shows us, too, what was habitually in His mind and heart. He, as it were, hears the striking of the hour of His glorification; in which expression the ideas of His being glorified by drawing men to the knowledge of His love, and of the Cross being not the lowest depth of His humiliation, but the highest apex of His glory-as it is always represented in this Gospel-seemed to be fused together.
The seed must die if a harvest is to spring from it. That is the law for all moral and spiritual reformations. Every cause must have its martyrs. No man can be fruit-bearing unless he sacrifices himself. We shall not ‘quicken’ our fellows unless we ‘die,’ either literally or by the not less real martyrdom of rigid self-crucifixion and suppression.
But that necessity is not only for Apostles or missionaries of great causes; it is the condition of all true, noble life, and prescribes the path not only for those who would live for others, but for all who would truly live their own lives. Self-renunciation guards the way to the ‘tree of life.’ That lesson was specially needed by ‘Greeks,’ for ignorance of it was the worm that gnawed the blossoms of their trees, whether of art or of literature. It is no less needed by our sensuously luxurious and eagerly acquisitive generation. The world’s war-cries to-day are two-’Get!’ ‘Enjoy!’ Christ’s command is, ‘Renounce!’ And in renouncing we shall realise both of these other aims, which they who pursue them only, never attain.
Christ’s servant must be Christ’s follower: indeed service is following. The Cross has aspects in which it stands alone, and is incapable of being reproduced and makes all repetition needless. But it has also an aspect in which it not only may, but must, be reproduced in every disciple. And he who takes it for the ground of his trust only, and not as the pattern of his life, has need to ask himself whether his trust in it is genuine or worth anything. Of course they who follow a leader will arrive where the leader has gone, and though our feet are feeble and our progress devious and slow, we have here His promise that we shall not be lost in the desert, but, sustained by Him, will reach His side, and at last be where He is.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On v12 J. W. McGarvey's The Fourfold Gospel [CV. Jesus' Entry…
J. W. McGarvey's The Fourfold Gospel [CV. Jesus' Entry into Jerusalem].
CV. JESUS' TRIUMPHAL ENTRY INTO JERUSALEM. (From Bethany to Jerusalem and back, Sunday, April 2, A. D. 30.) aMATT. XXI. 1-12, 14-17; bMARK XI. 1-11; cLUKE XIX. 29-44; dJOHN XII. 12-19.
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c29 And d12 On the morrow [after the feast in the house of Simon the leper] cit came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, a1 And when they came nigh unto [572] Jerusalem, and came unto Bethphage unto { bat athe mount of Olives [The name, Bethphage, is said to mean house of figs, but the derivation is disputed. Canon Cook and others think that the region on the eastern slope of Olivet was called Bethphage, and that Bethany was located in it. If it was a village, all trace of it has long since vanished, and it is not worth while to give the guesses and surmises of commentators as to its location. But it was evidently near Bethany], then Jesus sent { bsendeth two of his cthe disciples, b2 and saith a2 saying unto them, cGo your way into the village [probably Bethphage, for Jesus started from Bethany] athat is over against you, band straightway as ye enter into it, aye shall find an ass tied, and a colt btied, awith her: bwhereon no man ever sat; loose him, athem, band bring him. athem unto me. [Numerous Scripture references show that the ass was held in high estimation in the East. The sons of the judges used them, and David's mule was used at the coronation of Solomon ( Jdg_10:4, 1Ki_1:33). It is specifically stated that no man had ever sat upon this colt, for if the colt had been used by men it would have been unfit for sacred purposes-- Num_19:2, Deu_21:3, 1Sa_6:7.] 3 And if any one say aught unto you, 31; cAnd if any one ask you, bsay unto you, Why do ye this? cWhy do ye loose him? thus shall ye say, The Lord hath need of him. athem; band straightway he will send him. athem. bback hither. [The owner of the ass was no doubt a disciple or well-wisher of Jesus, and therefore readily consented to respond to the Master's need. Such a well-wisher might readily be found in a multitude ready to lay their garments in the road to honor Christ. The words "send him back" are usually construed to be a promise on the part of Christ that he would return the colt when through with him. But such a promise seems rather out of keeping with the dignity of the occasion. We prefer to construe the words as referring to the movements of Christ's two messengers from the neighborhood of Bethany to Bethphage and back again, or to a backward [573] movement along the caravan's line of march.] a4 Now this is come to pass, that it might be fulfilled which was spoken through the prophet, saying, 5 Tell ye the daughter of Zion [the poetical name for the city of Jerusalem], Behold, thy King cometh unto thee, Meek, and riding upon an ass, And upon a colt the foal of an ass. [The prophecy is a combination of Isa_62:11, Zec_9:9. This is the only instance in which Jesus rode. He entered in meekness, for the ass was a symbol of peace as the horse was of war ( Job_39:19-25), but there was nothing degrading about riding such a beast. The Eastern ass is smaller, but livelier, and better framed than the specimens found in our country. They constituted a chief asset in the property of the wealthy-- Gen_12:16, Gen_30:43, Job_42:12, 1Ch_27:30, 1Ki_1:38.] 6 And the disciples { cthey that were sent away, aand did even as Jesus appointed them, cand found even as he had said unto them ba colt tied at the door without in the open street [the streets being narrow, one would very seldom see an ass tied in one]; and they loose him. c33 And as they were loosing the colt, bcertain of them that stood there cthe owners thereof said unto them, Why loose ye the colt? bWhat do ye, loosing the colt? 6 And they said unto them even as Jesus had said: and they let them go. 7 And they bring abrought the ass, and the colt, chim bunto Jesus, aand put on them their garments [The garments were the loose cloaks worn over the tunics or shirts. This cloak survives in the abba or hyke of the modern Arab. The unbroken colt would of course have no saddle, and these loyal disciples lent their cloaks to supply the deficiency, and to do Jesus royal honor. Compare the enthronement of Jehu ( 2Ki_9:13). They prepared both beasts, not knowing which he would choose to ride]; cand they threw bcast ctheir garments upon the colt, and set Jesus thereon. aand he sat thereon. bupon him. da great multitude that had come to the feast, when they heard that Jesus was coming to [574] Jerusalem, 13 took the branches of the palm trees, and went forth to meet him [Palm-trees were never abundant in Palestine, but there were many around Jericho, through which city these Galilean pilgrims had so recently come. They were date palms, the leaves of which were often ten feet in length. They are now comparatively rare, but are found in the plains of Philistia. The palm branch is emblematic of triumph and victory-- Lev_23:40, Rev_7:9; I. Macc. xiii. 51; II. Macc. x. 7], and cried out, Hosanna: Blessed i is he that cometh in the name of the Lord, even the King of Israel [The shouting appears to have been started by those who came out of Jerusalem; it is evident, therefore, that the apostles who were approaching the city with Jesus had nothing to do with inciting this praise.] 14 And Jesus having found a young ass, sat thereon; as it is written, 15 Fear not, daughter of Zion: behold, thy King cometh, sitting on an ass's colt. 16 These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him. [The apostles were not conscious that the prophecies were being fulfilled nor did they understand that Jesus was approaching a heavenly rather than an earthly coronation. But after Jesus was glorified, their understandings were spiritually illuminated ( Joh_16:13). They not only remembered the prophecy, but saw in what sense it was that Jesus was king, and how badly mistaken they had been when they expected him to antagonize the Romans. The greatness of her king would have removed all cause for fear if Jerusalem had but accepted him.] 17 The multitude therefore that was with him when he called Lazarus out of the tomb, and raised him from the dead, bare witness. [The two parts of the miracle--the calling and the raising--are both mentioned as alike impressive, sublime, and wonderful.] 18 For this cause also the multitude went and met him, for that they heard that he had done this sign. [It is evident from this that the testimony of those who [575] witnessed the raising of Lazarus had enthused the pilgrims in Jerusalem and had sent a large band of them forth charged with that ardent admiration which produced the shouting of the triumphal entry.] 19 The Pharisees therefore said among themselves, Behold how ye prevail nothing: lo, the world is gone after him. [Again, as at Joh_11:47-49, we notice the self-confessed impotency of the Pharisees, but the Sadducees, under the determined and more resolute leadership of Caiaphas, did not participate in this despair. The Pharisees speak of the world as if its acquisition by Jesus was their loss.] c36 And as he went, athe most part of the multitude bmany [Matthew would have us know that the demonstration was no small affair, but was well-nigh universal. Josephus estimates that the number present at one passover was three million, or about one-half the population of Judæa and Galilee. The language of the Pharisees in 1Co_1:26.] c37 And as he was now drawing nigh, even at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works which they had seen [John has shown us just above that the raising of Lazarus was most prominent in their thoughts]; a9 The multitudes that went before him, and that followed [Jesus approached the city leading a multitude of pilgrims, and we have seen from John's account above that another multitude came out of the city to meet him: Jesus approached the city between two great multitudes.] cried, saying, bHosanna [This is the Greek form or spelling of two Hebrew words, Hoshiah-na, which means, Save now, or, Save, I pray, na being a particle of entreaty added to imperatives. The two words are taken from Psa_118:25, which was recognized as the Messianic Psalm. The shout "Hosanna" was customarily used at the feast of the tabernacles and the other festivals. It was a shout of exaltation about equivalent to "Salvation"]; aHosanna to the Son of David [see Psa_118:26]; cblessed is the King that cometh in the name of the Lord: b10 blessed is the kingdom that cometh, the kingdom of our father David: cpeace in heaven, and glory in the highest. aHosanna in the highest. [This phrase is taken to mean in the highest degree or highest strains or in the highest heavens. It is likely they were calling upon heaven to participate in glorifying and to ratify their shouts of salvation. The Evangelists give us the various cries of the multitude, for they did not all cry one thing. The cries, if seriously construed, were a fore-recognition of the Messiahship of Jesus, but popular cries are soon caught up and are as fickle as the impulses which beget them. But the public recognition of the Messiahship of Jesus gave [577] weight to the accusation made by Simon Peter on the day of Pentecost that they had slain the Messiah-- Act_2:36. Comp. Act_3:14, Act_3:15.] c39 And some of the Pharisees from the multitude [not a committee sent from Jerusalem for that purpose] said unto him, Teacher, rebuke thy disciples. [It is possible that these may have been moved with an honest fear that the enthusiasm of the people would call down the vengeance of the Romans ( Joh_11:48), but it is more likely that they were prompted solely by envy.] 40 And he answered and said, I tell you that, if these shall hold their peace, the stones will cry out. [The expression is probably proverbial ( Hab_2:11). The meaning is that the occasion of the great King's visit to his city ( Mat_5:35) was so momentous that, if man withheld his praise, inanimate nature would lend its acclamations.] 41 And when he drew nigh, he saw the city and wept over it, 42 saying, If thou hadst known in this day, even thou, the things which belong unto peace! but now they are hid from thine eyes. [The summit of Olivet is two hundred feet higher than the nearest part of the city of Jerusalem and a hundred feet higher than its farthest part, so that the Lord looked upon the whole of it as one looks upon an open book. As he looked upon it he realized the difference between what his coming might mean to it and what it did mean to it; between the love and gratitude which his coming should have incited and the hatred and violence which it did incite; between the forgiveness, blessing and peace which he desired to bring it and the judgment, wrath and destruction which were coming upon it. The vision of it all excited strong emotion, and the verb used does not indicate silent tears, but audible sobbing and lamentation. The day then passing was among the last before the crucifixion, which would present to the Jews a strong motive for repentance. Had Jerusalem hearkened unto Jesus then, he would have saved her from that self-exaltation which proved her ruin. But bigotry and prejudice blinded her eyes.] 43 For the days shall come upon thee, when thine enemies shall cast up a bank about thee, and compass thee round, [578] and keep thee in on every side. [from where Jesus then stood he could see the houses which were to be thrown down, he could locate the embankments which would be built, and he could trace almost every foot of the line of the wall by which Titus in his anger girdled the city when his embankments were burned--Jos. Wars V. 6. 2, 11. 4-6, 12. 1, 2], 44 and shall dash thee to the ground, and thy children within thee [the city is figuratively spoken of as a mother, and her citizens as her children]; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. [The term "visitation" usually refers to a season of judgment, but here, as elsewhere also ( Exo_4:31), it means a season of grace. To not leave one stone upon another is a proverbial expression descriptive of a complete demotion, but in the overthrow of Jerusalem it was well-nigh literally fulfilled. Thus, while the people rejoiced in the present triumph, the prophetic eye and ear of our Lord beheld the judgments which were coming upon the city, heard the bitter cry of the starved defenders during the siege, the screams of the crucified left to perish upon their crosses after its capture, all ending in the final silence of desolation when not one stone was left upon another.] b11 And he entered into Jerusalem [his route led him down the steep face of Olivet, past Gethsemane, across the stone bridge which spans the Kedron, and up the slope of Moriah to the eastern gate of the city], a10 And when he was come into Jerusalem, all the city was stirred, saying, Who is this? 11 And the multitude said, This is the prophet Jesus, from Nazareth of Galilee. 12 And Jesus entered into the temple of God [here Matthew tells of the cleansing of the temple, which evidently occurred the next day], 14 And the blind and the lame came to him in the temple; and he healed them. 15 But when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, 16 and said unto him, Hearest thou what [579] these say? And Jesus saith unto them, Yea; did ye never read [ Psa_8:2 as rendered by the LXX.], Out of the mouth of babes and sucklings thou hast perfected praise? [Matthew mingles this scene with events which apparently occurred on Monday, but the enthusiasm and the Hosanna cry evidently belonged to the triumphant Sunday. The presence of our Lord in the temple should, indeed, have been heralded with joy, for as that was the day in which the paschal lamb was presented and set apart, it was fitting that Christ our passover should be presented there amidst rejoicing.] band when he had looked round about upon all things, it being now eventide. [a general expression covering the period both before and after sunset], ahe left them, and went forth out of the city bunto Bethany with the twelve aand lodged there. [Having inspected the temple as his Father's house, Jesus withdrew from it, for in the present state of rancor which fermented within his enemies it was not safe for him to spend the night within Jerusalem.]
[FFG 572-580]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On v12 when they
when they
(See Scofield "Mat 21:4").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v12 Christ’s Entry into Jerusalem.
Christ’s Entry into Jerusalem.
v. 12. On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem,
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v. 13 took branches of palm-trees, and went forth to meet Him, and cried, Hosanna! Blessed is the King of Israel that cometh in the name of the Lord.
v. 14. And Jesus, when He had found a young ass, sat thereon; as it is written,
v. 15. Fear not, daughter of Sion; behold, thy King cometh, sitting on an ass’s colt.
v. 16. These things understood not His disciples at the first; but when Jesus was glorified, then remembered they that these things were written of Him, and that they had done these things unto Him.
That Jesus had come as far as Bethany was now generally known in Jerusalem, and when He therefore set out for the capital the next morning, Sunday, a peculiar enthusiasm took hold of the pilgrims. A great multitude of people started out from the city to meet Him. As they went along the road, they took the branches, or fronds, symbols of victory and rejoicing which were borne by the celebrants at the great festivals, and went out to meet the Lord. In joyful exultation they broke forth into the strains of the last Hallel Psalm, thus unwittingly giving to Christ the honor due Him as the Helper and Savior, Psa 118:25-26. For these words are a prophecy of Christ: Help, Lord; hail to the King, the Messiah! The entire demonstration was indeed only a momentary exultation. It was inspired by God for the sake of showing His Son the eventual homage which men would have to give Him at the final revealing of His glory, Php 2:9-11. John does not relate the manner by which Jesus obtained the foal upon which He rode down to the city over the Mount of Olives, but calls attention to the prophecy which was thereby fulfilled, Zec 9:9. The daughter of Zion is the Church of Christ, the sum total of all believers in the salvation gained through His blood. The King is Jesus Himself, at that time still in poverty and humility, but still a King most mighty. His coming banishes all fear, for it means the subduing of all enemies. Only people must not get the idea that His kingdom is of this world, as a great many modern theological leaders are dreaming. "In His kingdom, in which He is King and Lord, He does not teach how we should till the soil, plow, sow, reap, attend to household matters, collect money, wage war, govern land and people, but places that it charge of worldly kings and lords. For Christ in His kingdom teaches us through His Word that we are poor, lost sinners, condemned to death, subject to the devil; but that He through His death and blood, has delivered us from all sins, from death, and from the power of the devil, in order that by faith in Him we should be justified and saved. " Though the disciples of Jesus joined in with the people, led them in the singing in fact, yet they did not understand the meaning of the demonstration at that time; It was only after Christ had entered into His glory, through His Passion and resurrection, that the minds of the disciples, having been illumined by the Spirit from on high, called all these things to remembrance and understood them in the light of the prophecy. Note: A Christian should never be discouraged if the sense of some passage in Scriptures seems to escape him, but should continue his eager quest for knowledge of God. The Spirit of God often opens up the meaning of a passage in a most remarkable way, and never without a resulting comforting and strengthening of faith.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv12, 14 General Information:
General Information:
Jesus enters Jerusalem and the people honor him as a king.
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On the next day
The author uses these words to mark the beginning of a new event. (See: Introduction of a New Event)
a great crowd
"a great crowd of people"
Hosanna
This means "May God save us now!"
Blessed
This expresses a desire for God to cause good things to happen to a person.
comes in the name of the Lord
Here the word "name" is a metonym for the person's authority and power. AT: "comes as the representative of the Lord" or "comes in the power of the Lord" (See: Metonymy)
translationWords
festival
Jesus
Jerusalem
palm
bless
lord
king
Israel
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv12–14 12:12 The next day was Sunday (see 12:1). •…
12:12 The next day was Sunday (see 12:1). • A large crowd of pilgrims (many from Galilee) camped in this region. As Jesus followed the road to Jerusalem, they cheered him. This triumphal entry appears in all four Gospels (Matt 21:1-11; Mark 11:1-11; Luke 19:29-38).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.