Exegetical and Hermeneutical Commentary of Psalms 118:25

Save now, I beseech thee, O LORD: O LORD, I beseech thee, send now prosperity.

25. We beseech thee, Jehovah, save, we beseech thee!

We beseech thee, Jehovah, prosper (us), we beseech thee!

A prayer that Jehovah will continue and carry forward the work which He has begun. Cp. Jer 31:7. For the form of entreaty cp. Psa 116:4; Psa 116:16. Now of A.V. is a particle of supplication, not of time.

send now prosperity ] The very words of Nehemiah’s prayer (Neh 1:11), “O Lord, I beseech thee prosper now thy servant.”

Fuente: The Cambridge Bible for Schools and Colleges

25 29. Vows and prayers, blessings and praises.

Fuente: The Cambridge Bible for Schools and Colleges

Save now, I beseech thee, O Lord … – The word save here seems to be used in the general sense of imploring the divine interposition and mercy. It is a part of the word which in the New Testament is rendered Hosanna – save now Mat 21:9 – and is the language which the multitudes employed when they followed the Saviour as he went from the Mount of Olives to Jerusalem. The language which they used on that occasion was borrowed from this psalm, and was eminently appropriate to the occasion – Hosanna – blessed be he that cometh in the name of the Lord; but the fact that it was thus employed does not prove that the psalm had original reference to the Messiah. The language was not improbably used on high festivals, and would be naturally employed when the Messiah came.

Send now prosperity – Give success; be favorable. God had interposed, and now the prayer is, that there might be continued and uninterrupted prosperity; that as the tide had begun to turn in the psalmists favor, it might recede no more; that the calamities and woes which he had experienced might not be repeated. This was omitted in the acclamations of the multitude that attended the Saviour Mat 21:9; but it is eminently an appropriate prayer to be used in connection with his coming – since his coming, whether to the world, to an individual, to a church, or to a community, brings the highest kind of prosperity in its train.

Fuente: Albert Barnes’ Notes on the Bible

Psa 118:25-27

Save now, I beseech Thee, O Lord: O Lord, I beseech Thee, send now prosperity.

The voice of the Church

I. The voice of the Church in relation to all. Here is the voice of prayer (verse 25).

1. It is a prayer for immediate salvation. Save now, we beseech Thee, O Lord. The great want of mankind is salvation from their sins.

2. It is a prayer for immediate prosperity. I beseech Thee, send now prosperity. There are different kinds of prosperity. Some prosperities become curses. Temporal prosperity is often spiritual adversity. The prosperity which is here prayed for is soul prosperity–prosperity in all that is Christ-like.

II. The voice of the Church in relation to those who are entering it (verse 26). Here is a hearty welcome. The true Church is always ready to welcome those who enter it in the name of the Lord. Nay, it goes further, it sends out messengers to the highways and hedges, cud seeks to compel those who are morally hungry and thirsty, to come to ira feast.

III. The voice of the Church in relation to all within (verse 27).

1. It is the voice of mutual congratulation. He hath showed us light. How blessed are we!

2. It is the voice of mutual exultation. Bind the sacrifice with cords, etc. We should all provoke one another to love and good works. (Homilist.)

Prayer for prosperity

I. What is the object to be thus ardently desired? A Church is prosperous–

1. Where there is growing knowledge and holiness among its members.

2. When there is the cordial exhibition of brotherly love amongst its members.

3. When there is a constant accession of new converts.

II. Why we should be concerned to secure this prosperity.

1. The proof of our godly sincerity requires it.

2. The value of the object itself demands it.

3. No system of means can alone ensure this prosperity. (W. G. Barrett.)

A prayer for spiritual prosperity

I. The blessing implored.

1. That peace and union may prevail amongst us.

2. That a spirit of zeal may be manifested by us.

3. That increased spirituality may be found in us.

4. That true disciples may be added to us.

II. The earnestness employed. O Lord, I beseech Thee! It is the language of one who feels what he says. What is prayer without earnestness and fervour? What is the outward form without the inward feeling? (E. Temple.)

The plea for prosperity

I. In what does spiritual prosperity consist?

I. A growth in knowledge. In a prosperous Church the members will manifest a growing acquaintance with the teachings of Gods Word–their views of the Person and work of Christ, of the spirituality of Gods law, of the privileges and duties of piety will be expanded and enlarged.

2. Where this growth in knowledge and in spiritual understanding obtains there will be found a corresponding growth in holiness. The two things are inseparable (2Co 3:18).

3. A quickened Church will, as the result of its deepened spiritual life, address itself to aggressive work–to evangelize the nations, to convert the world.

II. What is essential to such prosperity?

1. Purity of doctrine. Truth is to the Church what food is to the body.

2. The maintenance of godly discipline. What should we think of a gardener who allowed a diseased or a withered branch to remain on the tree, or of a general who tolerated in his camp the presence of known traitors? Far more perilous is it for us to tolerate in the Church that which is manifestly evil.

3. Union of feeling and of action. On the field of battle a small band of brave men acting in unbroken phalanx, with one common determination, and under one bold and resolute leader, will accomplish far more than ten times their number acting singly and alone. So a Church composed but of few members, if they be living to God, one in feeling and in action, will do more for Christ and for the salvation of the world than ten times their number who are alienated in affection and who work independently of each other.

4. The manifest presence and power of the Holy Spirit. A Church without the Spirit is like an engine without steam; the engine may be beautiful to look upon, perfect in all its parts, admirably adapted to answer the ends for which it was made, but without steam there is no motion, no power.

III. What can we do to promote and ensure the prosperity of the Church? We suffer, the Church at large suffers, from the great rush and hurry of life in the present day. Let us find time for thought. If we do this our minds and our hearts will become full of the subject, and out of the abundance of the heart the mouth will speak. (C. Garrett.)

Prayer for the Churchs prosperity

I. What are the elements of true prosperity to such a community as the Christian Church? First, righteousness; the great generic principle of righteousness living in the heart, rising up to its ascendancy in the heart, and working itself out in the life: righteousness and true holiness, as the idea is amplified and illustrated. Second, peace; holy tranquillity, the peace of God which passeth all understanding, and keepeth the heart and mind through Jesus Christ; peace in the Christian, and peace, too, among Christians. And, third, joy in the Holy Ghost; joy produced by the love of God shed abroad in our hearts by the Holy Ghost, which is given unto us, and by the hope of glory.

II. From whom does prosperity come to the Church? The work is as really Gods, as is the production of the animal life which pulsates in our bodily frame; and so is all that belongs to the preservation of the spiritual life, and to its progress up to perfection. Is it nourished? He nourishes it. Is it revived? He revives it. Is it developed and exercised in holy and useful activity? He draws it out, and guides and sustains it (Jer 33:4-9; Hos 14:5-8).

III. What is required on the part of the Church in order to the attainment of prosperity?

1. Prayer is required of us for this purpose. The psalmist knew this: nay, more, he felt the knowledge to he so working at his heart, as to bring warm from his lips the words that lie before us, Save now, etc.

2. With our prayers we must combine activity.

3. Another thing necessary to the success of social prayer is pervasive unity of purpose, giving rise to unity of desire. (D. Young, D.D.)

Church prosperity

I. The salvation of men is the first plea of the Church.

1. Our increase depends on it.

2. The Churchs best joy lives in it.

3. Our riches in gifts and graces, labours, and in all variety of experience, will be found as the Lord answers this prayer. We shall value our spiritual wealth, our wealth of gifts and graces, all the more if we know they come to us in answer to our own pleadings.

II. Soul culture and spiritual life is the best prosperity of a Church. Not numbers, or social status, or human applause, or intellectual greatness; but the spirituality of her life, and all increase of saved men brought into her midst.

III. These two matters that come out of the prayer of the text are the highest glory of our Lord Jesus Christ. He Himself came to save. That was His one great business while here among men. He came on this one specific errand, and when He had made it complete He passed up into the heavens, still to give repentance unto Israel and remission of sins. He is coming again to gather us to Himself. Let us hope and trust, let us watch and pray, and we shall not be disappointed. (W. Cuff.)

Church prosperity

I. It is not to be determined by the mere number of the congregation.

II. Neither is prosperity determined by the wealth of the Church. History shows us that the days of least usefulness of the Church have been the days of its greatest wealth.

III. Prosperity is not determined either, by the magnificence of the meeting place.

IV. The way to judge of the prosperity of a Church is to see if it accomplishes the purpose for which it was organized. (W. L. Harris.)

The prosperity of Messiahs kingdom

I. The nature of the prosperity here desired. It includes–

1. A revival in the personal religion of each member of the Christian Church.

2. Numerous conversions to God.

3. Harmony, peace, and joy in the Church.

4. Liberal support to religious institutions.

II. The importance of this prosperity.

1. This is important in its relation to your personal happiness. The Christian should not only possess but enjoy religion.

2. It is important in its relation to our usefulness. Spiritual prosperity is important that the parent may be a blessing to his children, that the Sabbath school teacher may be a blessing to his class, that the minister may be a blessing to his people, and that the Church may be a blessing to the world. Eminent piety is essential to eminent usefulness.

3. This prosperity is important in its relation to our ineptness for heaven. There are two things essential to our ineptness for heaven, viz. justification and sanctification. The first refers to a change of our state, the second to a change of our nature. Justification is derived from the righteousness of Christ, sanctification from the spirit of Christ. The one is instantaneous in its accomplishment, the other is gradual in its advancement. Justification gives us a title to heaven, sanctification a ineptness for it.

4. This prosperity is important when viewed in its relation to Gods glory. The fruitful Christian exercises strong faith in God, which produces ardent love, meek submission, and cheerful self-denial; these, and the other graces of the Spirit, reflect the highest honour upon the character and government of God. Herein is My Father glorified that ye bring forth much fruit.

III. The means in the use of which this prosperity may be secured. The Holy Spirit operates upon the human soul through the medium of truth, this truth is contained in the Scriptures, and is to be presented to the minds of men by the Christian Church. (H. Hollis.)

Religious prosperity

I. Wherein does it consist?

1. The preached Word made effectual to salvation.

2. A steadfast, zealous adherence to the leading doctrines of revelation.

3. A universal observance of the duties of religion.

4. Where the bond of union is such as to promise permanent stability. Not custom, nor wealth, but love.

5. Profession in grace, love, humility, and general resemblance to God.

II. Reasons why this should be adopted as a prayer.

1. Because this prosperity is from God.

2. And when you look to your own characters, you will find abundant reason for this prayer.

3. Your cordial adoption of this prayer will prove the truth, and promote the growth of your own personal religion. (John Clayton.)

The prosperity of the Church

This is the language of a man of God, who, by prosperity intended the progress and triumphs of Divine truth, the revival of true religion, the enlargement of the kingdom of God, embracing the best interests of the children of men.

I. What is the prosperity here solicited, and when may the children of God be regarded as in a prosperous state?

1. When her borders are extended–when the light of Divine truth is carried into the dark places of the earth, making inroads on the seats of ignorance, of sin, and of Satan.

2. When her converts increase.

3. When her members are fruitful.

4. When her helpers multiply.

5. When the Head is present with the Church.

II. What is necessary to prosperity? On what does it depend?

1. The blessing of God–without which the most able, learned, and zealous minister, without which the most pious, active, and generous people, without which the most unremitting exertions of both, will be perfectly unavailing.

2. Those means which the blessed God has appointed, and to which He has promised His blessing for a portion of success and prosperity, are such as the following:–

(1) Pure doctrine.

(2) Strictness of Christian discipline.

(3) Union.

(4) A praying people.

(5) A faithful ministry. (W. Atherton.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 25. Save now, I beseech thee] These words were sung by the Jews on the feast of tabernacles, when carrying green branches in their hands; and from the hoshiah nna, we have the word hosanna. This was sung by the Jewish children when Christ made his public entry into Jerusalem. See Mt 21:9, and see the note there, See Clarke on Mt 21:9, in which the word and the circumstance are both explained.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

I beseech thee; or, we beseech thee; for the Hebrew words may be rendered either way. These seem to be the words of the Levites, to whom he spake Psa 118:19; or of the people, using these joyful acclamations or prayers to God for the preservation of their king and kingdom. This also is interpreted of and was applied to Christ, even by the Jews themselves, Mar 11:9; Joh 12:13.

Fuente: English Annotations on the Holy Bible by Matthew Poole

25. Save nowHebrew,“Hosanna” (compare Ps115:2, &c., as to now) a form of prayer (Ps20:9), since, in our use, of praise.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Save now, I beseech thee, O Lord,…. Or, “we beseech thee”; for they are the words of the people, wishing all health and happiness to their king; and it is as if they had said, “vivat rex”, that is, “let the king live”, or, “God save the King”: and no doubt these words were used by the people, when all the tribes united and made David king over all Israel, and when he became the head of the corner; which was attended with the shouts and acclamations of the people, expressing themselves after this manner, And certain it is that these words were used by the followers of Christ, and applied to him, when he made his public entry into Jerusalem, crying, “hosanna” to the son of David. The word “hosanna” is the same with “save now”; and is compounded of the two words in the text thus translated, Mt 21:9;

O Lord, I beseech thee, send now prosperity; to our King: give him success in all his undertakings, and victory over all his enemies; may the pleasure of the Lord prosper in his hands; may his Gospel run and be glorified, and be spread all over the world, and multitudes bow to the sceptre of his kingdom; may his kingdom be enlarged, and his dominion be from sea to sea; and may this spiritual building rise, and be brought to perfection, of which he is the foundation and chief corner stone. The allusion may be to the shouts usually made at the laying of the foundation or corner stone of any considerable edifice, and at the bringing in the head stone of it; see Ezr 3:11.

Fuente: John Gill’s Exposition of the Entire Bible

25 I beseech thee, O Jehovah! save me As the term נא , na, in Hebrew is frequently used as an adverb of time, not a few render it, in this place, now: Save, I beseech thee, now. It is also often used in the form of asking, and this is the meaning I attach to it, and which accords very well with this passage; for I am persuaded that the Holy Spirit, in repeating the same phrase, designed, by the mouth of the prophet, to stir up and stimulate the faithful to great earnestness and ardor in prayer. If any prefer a different interpretation, it will not be difficult to prevail on me to agree to it. One thing is plain, that there is here a form of prayer prescribed to the chosen people, to seek for prosperity to the kingdom of David, upon which the common safety of all depended. In these words, too, he protested that he held his kingdom by Divine legation, and, therefore, they who would not agree to wish prosperity to his reign were unworthy of occupying a place in the Church.

In the verse following, a particular request is subjoined, which the faithful must entertain; namely, that as God had thus appointed David to be the minister of his grace, so he would also bless him Those are said to come in the name of the Lord, whom God employs for the welfare of his Church — such as prophets and teachers, whom he raises up to gather together his Church; and generals and governors, whom he instructs by his Spirit. But as David was a type of Christ, his case was peculiar; it being the will of God that his people should dwell under him and his successors till the advent of Christ. The clause, blessed is he that cometh, may be viewed as a form of congratulation; but seeing that the benediction of the priests is immediately annexed, I am disposed rather to believe that the people wished for David God’s grace and favor. To induce them to present this petition with more alacrity, and thus be encouraged to receive the king whom God appointed them, this promise is added in the person of the priests, We bless you out of the house of the Lord.

They speak in this manner agreeably with the nature of their office, which enjoined on them the duty of blessing the people, as appears from several passages in the books of Moses, and particularly from Num 6:23. It is not without reason that they connect the welfare of the Church with the prosperity of the kingdom, it being their desire to throw out the suggestion, and to represent that the safety of the people would remain as long as that kingdom continued to flourish, and that they would all share in the blessings which would be conferred upon their king, because of the indissoluble connection which exists between the head and members. Knowing, as we now do, that when David was constituted king, the foundation of that everlasting kingdom, which was eventually manifested in the advent of Christ, was then laid, and that the temporal throne upon which the descendants of David were placed was a type of the eternal kingdom given to Christ by God his Father, in consequence of which he obtained all power, both in heaven and on earth, there can be no question that the prophet calls upon the faithful to pray fervently and constantly for the prosperity and progress of this spiritual kingdom; for it was incumbent on those who lived during the shadowy dispensation to pray for David and his successors; but after all the grandeur of that kingdom was overthrown, it behooved them to entreat the more ardently that God, in fulfillment of his promise, would re-establish it. In short, all that is here stated properly relates to the person of Christ; and that which was dimly adumbrated in David was brightly represented and fulfilled in Christ. The election of David was secret; and after he was anointed by Samuel to be king, he was rejected by Saul, and by all the heads of the people, and all abhorred him as if he had been a person deserving of a hundred deaths. Thus disfigured and dishonored, he did not appear to be a fit stone for occupying a place in the building. Similar to this was the beginning of the kingdom of Christ, who, being sent by his Father for the redemption of the Church, not only was despised by the world, but also hated and execrated, both by the common people and the dignitaries of the Church.

But it may be asked, how the prophet designates those master-builders who, so far from wishing the protection of the Church, aim at nothing so much as the demolition of the entire structure? We know, for instance, with what vehemence the scribes and priests, in Christ’s time, labored to subvert all true piety. The reply is not difficult. David refers solely to the office which they held, and not to the inclinations by which they were actuated. Saul and all his counsellors were subverters of the Church, and yet, in relation to their office, they were chief-builders. To the ungodly the Holy Ghost is wont to concede the honorable titles which belong to their office, until that God remove them from it. How abandoned, oftentimes, were the priests among the ancient people of God, and yet they retained the dignity and honor which belonged to their office, until they were denuded of it. Hence the words of Isaiah,

“

Who is blind, but my servant; and who is foolish., but he whom I have sent?” Isa 42:19

Now, though their intention was to undermine the whole constitution of the Church, yet, as they were divinely called for a different object, he calls them the servants and the sent of God. In our day, also, the Pope and his filthy clergy, who usurp the title of the priesthood, nevertheless continue the professed enemies of Christ; from which it follows, that they are any thing rather than God’s legitimate servants, -and occupying the position of pastors — while they scatter the flock, their condemnation will be the greater. Between them and the Levitical priests there is assuredly a wide difference. As, however, they are invested with the usual authority, there can be no harm in conceding the title to them, provided they do not use it as a cloak to conceal their vile tyranny; for if the mere title was sufficient to procure for them personal reverence, then Christ must, of necessity, have been silenced, seeing that the priests rejected his doctrine. This passage rather informs us, that those who are intrusted with the office of ruling the Church, sometime, prove the worst workmen. David, speaking by the Spirit, denominates chief-builders those who attempted to destroy the Son of God and the salvation of mankind, and by whom the worship of God was adulterated, religion wholly corrupted, and the temple of God profaned. If, therefore, all who are clothed with the ordinary authority must be listened to without exception, as legally appointed pastors, then must Christ not speak, because it very frequently occurs, that his bitterest enemies are concealed under the garb of pastors.

Here we behold with how strong and impregnable a shield the Holy Ghost furnishes us against the empty vauntings of the Papal clergy. Be it so, that they possess the name, “chief-builders;” but if they disown Christ, does it necessarily follow that we must disown him also? Let us rather contemn and trample under our feet all their decrees, and let us reverence this precious stone upon which our salvation rests. By the expression, is become the head of the corner, we are to understand the real foundation of the Church, which sustains the whole weight of the edifice; it being requisite that the corners should form the main strength of buildings. I do not approve of the ingenious opinion of Augustine, who makes Christ the corner-stone, because he united both Jews and Gentiles, thus making the corner the middle stone between the two different walls.

David then proceeds to repeat, at some length, as I have observed, that it is erroneous to estimate the kingdom of Christ by the sentiments and opinions of men, because, in spite of the opposition of the world, it is erected in an astonishing manner by the invisible power of God. In the meantime, we ought to remember, that all that was accomplished in the person of Christ extends to the gradual development of his kingdom, even until the end of the world. When Christ dwelt on the earth, he was despised by the chief priests; and now, those who call themselves the successors of Peter and Paul, but who are truly Ananiases and Caiaphases, giant-like wage war against the Gospel and the Holy Ghost. Not that this furious rebellion ought to give us any uneasiness: let us rather humbly adore that wonderful power of God which reverses the perverse decisions of the world. If our limited understandings could comprehend the course which God follows for the protection and preservation of his Church, there would be no mention made of a miracle. From this we conclude, that his mode of working is incomprehensible, baffling the understandings of men.

Was it necessary, it may be asked, that Christ should be reproached by the master-builders? It would certainly indicate a sad state of the Church, if she never had any pastors except those who were deadly enemies to her welfare. When Paul styles himself “a master-builder,” he informs us that this office was common to all the apostles, (1Co 3:10). My answer therefore is, that all who bear rule in the Church are not charged with perpetual blindness; but that the Holy Spirit meets with this stumblingblock, which, in other respects, is wont to prove a hindrance to many when they witness the name of Christ enveloped with worldly splendor. When God, for the purpose of making his glory shine forth more brightly, looseth Satan’s rein, so that those who are invested with power and authority reject Christ, then it is that the Holy Spirit bids us be of good courage, and setting at nought all these perverse decisions, receive with all respect the King whom God has placed over us. From the first, we know that the master-builders have endeavored to subvert the kingdom of Christ. The same thing is taking place in our times, in those who are intrusted with the superintendence of the Church having made every attempt to overturn that kingdom, by directing against it all the machinery which they can devise. But if we call to mind this prophecy, our faith will not fail, but will be more and more confirmed; because, from these things it will the better appear that the kingdom of Christ does not depend upon the favor of men, and that it does not derive its strength from earthly supports, even as he has not attained it by the suffrages of men. If, however, the master-builders build well, the perverseness of those who will not permit themselves to be appropriated to the sacred edifice will be so much the less excusable. Moreover, as often as we shall, by this species of temptation, be put to the trial, let us not forget that it is unreasonable to expect that the Church must be governed according to our understanding of matters, but that we are ignorant of the government of it, inasmuch as that which is miraculous surpasses our comprehension.

The next clause, this is the day that God hath made, reminds us that there will be nothing but the reign of moral darkness, until Christ the Sun of Righteousness illumine us by his gospel. We are also reminded that this work is to be ascribed to God, and that mankind must not arrogate to themselves any merit on account of their own endeavors. The call to the exercise of gratitude, which immediately follows, is intended to warn us against yielding to the madness of our enemies, however furiously they rage against us, in order to deprive us of the joy which Christ has brought to us. From him all our happiness is derived, and, consequently, there is no cause for surprise that all the ungodly fume with vexation, and feel indignant, that we should be elevated to such a pitch of joy as to suppress all the sorrows and soothe all the asperity of the trials we have to endure. Prior to the advent of Christ, the prayer that follows was familiar to the people, and even to the children, for the Evangelists declare that Christ was received with this form of salutation. And certainly it was the will of God to ratify, at that time, the prediction which he had spoken by the mouth of David; or rather that exclamation clearly demonstrates that the interpretation, against which the Jews now raise a clamor, was unanimously admitted; and this renders their obstinacy and malice the more inexcusable. I blame them not for their stupidity, seeing that they purposely spread around them the mists of ignorance to blind themselves and others. And as the Jews never ceased to put up this prayer during that sad desolation, and those hideous devastations, their perseverance ought to inspire us with new vigor in these days. At that time they had not the honor of a kingdom, no royal throne, no name but with God; and yet amid this deplorable and ruinous state of things, they adhered to the form of prayer formerly prescribed to them by the Holy Spirit. Instructed by their example, let us not fail to pray ardently for the restoration of the Church, which, in our day, is involved in sad desolation. Besides, in these words, we are also informed that Christ’s kingdom is not upheld and advanced by the policy of men, but that this is the work of God alone, for in his blessing solely the faithful are taught to confide. Moreover, the very repetition of the words which, as we have observed, renders them more forcible, ought to arouse us from our lethargy, and render us more intensely ardent in breathing forth this prayer. God can, indeed, of himself, and independently of the prayer of any one, erect and protect the kingdom of his Son; but it is not without good cause that he has laid this obligation on us, as there is no duty more becoming the faithful than that of earnestly seeking for the advancement of his glory.

Fuente: Calvin’s Complete Commentary

(25) Save now.This is not the adverb of time. Render, Save, we pray. (See Mat. 21:9.)

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

25. Save now The words might seem to be equivalent to the Hebrew form, “Let the king live,” or the old English, “God save the king,” combining both praise and prayer, the life of the king implying the salvation of the people. But the Hebrew form emphatically requires the sense of prayer “Ah, now, O Jehovah, save, I pray.” This ascribes to Jehovah the exclusive prerogative to save, with a petition to exercise toward Israel this sovereign grace. , ( hosheeahh-nah,) save now, or, save I pray; Greek form, , ( hosanna,) here addressed to Jehovah, is in Mat 21:9; Mat 21:15, Mar 11:10; Joh 12:13, directly applied to Christ; a clear recognition also of Zec 9:9, “Thy King cometh unto thee: he is just, and having salvation.”

Fuente: Whedon’s Commentary on the Old and New Testaments