Miles de Libros Cristianos Gratis. Accede a nuestra Biblioteca Virtual

Exegetical and Hermeneutical Commentary of John 12:12

Para un estudio avanzado de: “Exegetical and Hermeneutical Commentary of John 12:12” utilice nuestra app.

On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem,

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.

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.

Fuente: The Cambridge Bible for Schools and Colleges

See this passage explained in the notes at Mat. 21:1-16. Also Mar 11:1-11; Luke 19:29-44.

Joh 12:16

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.

Fuente: Albert Barnes’ Notes on the Bible

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

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.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 12. On the next day] On what we call Monday.

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

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.

Fuente: English Annotations on the Holy Bible by Matthew Poole

12. On the next daythe Lord’sday, or Sunday (see on Joh 12:1);the tenth day of the Jewish month Nisan, on which the paschal lambwas set apart to be “kept up until the fourteenth day of thesame month, when the whole assembly of the congregation of Israelwere to kill it in the evening” (Exo 12:3;Exo 12:6). Even so, from the dayof this solemn entry into Jerusalem, “Christ our Passover”was virtually set apart to be “sacrificed for us” (1Co5:7).

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

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, 1Ki 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.”

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.

Fuente: John Gill’s Exposition of the Entire Bible

Christ’s Entrance into Jerusalem

12 On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, 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. 14 And Jesus, when he had found a young ass, sat thereon; as it is written, 15 Fear not, daughter of Sion: 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. 17 The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record. 18 For this cause the people also met him, for that they heard that he had done this miracle. 19 The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him.

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,

1. Who they were that paid him this respect: much people, ochlos polys—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 (1 Cor. i. 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 (Amos iv. 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, Zech. xiv. 16.

(2.) That they cried with a loud voice, saying, Salvation to our God (Rev. vii. 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 (Ps. ii. 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, 1 Kings i. 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. vi. 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, Ps. lxxii. 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 (Ps. xxiv. 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 (v. 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 (Son 3:9; Son 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, v. 15. This is quoted from Zech. ix. 19. 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, Deut. xxxiii. 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, Cant. iii. 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 (v. 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. xlv. 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, v. 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 Emartyrei. 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 (v. 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 (Mark vii. 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 opheleite—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?

Fuente: Matthew Henry’s Whole Bible Commentary

On the morrow ( ). Locative case. Supply (day) after the adverb (“on the tomorrow day”). That is on our Sunday, Palm Sunday.

A great multitude ( ). Same idiom rendered “the common people” in verse 9 and should be so translated here.

That had come ( ). Second aorist active participle, masculine singular of agreeing with , “that came.”

When they heard (). First aorist active masculine plural participle of , construction according to sense (plural, though singular).

Was coming (). Present middle indicative of retained in indirect discourse after a secondary tense. It is a vivid picture. What they heard was: “Jesus is coming into Jerusalem.” He is defying the Sanhedrin with all their public advertisement for him.

Fuente: Robertson’s Word Pictures in the New Testament

A great multitude [ ] . Some editors add the article and render, the common people.

Fuente: Vincent’s Word Studies in the New Testament

THE TRIUMPHAL ENTRY, v. 12-19

1 ) “On the next day,” (te epaurion) “On the following day,” after the meal in the home of Simon the Leper, with Jesus and Lazarus as guests, Joh 12:2-11; Mar 14:1-9.

2) “Much people that were come to the feast,” (ho ochlos polus ho elthon eis ten heorte) “The large crowd that was coming to the feast,” of the Passover, that was now only one day away, Mat 26:1-2; Mat 26:6-13. The large crowd coming to the annual Passover was from many provinces of that area, especially from Galilee and Perea where Jesus was widely known.

3) “When they heard that Jesus was coming to Jerusalem,” (akousantes hoti erchetai lesous eis lersosluma) “Upon hearing that Jesus was coming into Jerusalem,” from Bethany, where He had been for at least four days, Joh 12:1. The rumor or report was likely circulated by those who had seen Him or heard of His presence in Bethany, at the memorial feast given the previous day by Simon the Leper, Mat 21:4; Mat 26:6; Mar 14:3.

Fuente: Garner-Howes Baptist Commentary

12. The next day, a great multitude. This entrance of Christ is more copiously related (Mat 21:1; Mar 11:1; Luk 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.

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, (Joh 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.

Fuente: Calvin’s Complete Commentary

THY KING COMETH

Text 12:12-19

On the morrow a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem,

took the branches of the palm trees, and went forth to meet him, and cried out, Hosanna: Blessed is he that cometh in the name of the Lord, even the King of Israel.

And Jesus, having found a young ass, sat thereon; as it is written,

Fear not, daughter of Zion: behold, thy King cometh, sitting on an asss colt.

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 multitude therefore that was with him when he called Lazarus out of the tomb, and raised him from the dead, bare witness.

For this cause also the multitude went and met him, for that they heard that he had done this sign.

The Pharisees therefore said among themselves, Behold how ye prevail nothing; lo, the world is gone after him.

Queries

What day did Jesus enter Jerusalem riding on the colt?

Why the great excitement and popularity toward Jesus?

Why did Jesus ride upon a colt to enter the city?

Paraphrase (and harmony)

On the next day, which was Sunday, a great crowd of pilgrims on their way to the feast heard that Jesus was on His way to Jerusalem. This multitude had been lodging in Bethany and the environs of Jerusalem and they took the branches of palm trees and went out to join Him as He walked toward Jerusalem, shouting, Save us now! Blessed is he that comes in the name of the LordGod bless the King of Israel!
And shortly, when they drew near to Bethphage, a small village on the eastern slope of the Mount of Olives, Jesus sent two of His disciples into the village, saying, Go into the village of Bethphage and straightway you will find a donkey tied and a colt with her upon which no one has ever ridden; untie it and bring it. If anyone asks you, Why are you taking this colt, you shall reply, The Lord has need of them. The owner will not question you further, but will send them to me at once. The disciples went into the village and found the donkey and her colt tied at the courtyard door, out in the open street. As they were untying them the owner questioned them, saying, Why are you untying our colt? Then the disciples repeated what Jesus had said, The Lord has need of it! The owners then allowed them to take the animals. And so the disciples returned to Jesus bringing the colt and its mother along with it. When they got to where Jesus was waiting with the crowd some threw their cloaks upon the donkey and some upon the colt, not knowing which animal the Master would ride. Then some of the disciples assisted Him as He began to mount the colt.

All of this took place in fulfillment of that which was spoken by the prophet Zechariah, who said, Tell the daughter of Zion, Fear not, for behold, your king is coming to you, humble, and mounted on a colt, the foal of a donkey. (Now His disciples did not realize the significance of what was happening at the time nor that prophecy was being fulfilled, but after the resurrection and glorification of Jesus, then they recalled that these things had been written about Him and that they had participated in the fulfillment of prophecy.)

And as He rode along, most of the crowd spread their garments on the road and others cut branches from the trees and spread them on the road before Him. And among the multitudes following Him were many who had been with Him when He called Lazarus out of the tomb. They kept telling others about this astounding miracle and witnessing to His power so excitedly that a great crowd came out from Jerusalem also and met Him as He approached the city.
The crowds that came out to meet Him turned and went before Him toward the city and the multitudes from Bethany were following Him. Together they raised a tremendous ovation and cried, Send us, now, salvation! Jehovah bless the one who is coming in the name of the Lord! Jehovah bless the kingdom of our father David which is about to come! Save us now from on High!
As Jesus drew nearer to Jerusalem, at the place where the road begins to descend the Mount of Olives, the whole multitude of thousands began to shout for joy and praise God with even more enthusiasm and clamoring as they recounted loudly the many mighty miracles they had seen Jesus do. They shouted with one voice, Blessed be the King who is coming in the name of the Lord! There is peace in heaven and glory in the highest! And some of the Pharisees among the multitude, beside themselves with envy, commanded Jesus, saying, Teacher, rebuke your disciples and tell them to stop this blasphemous tumult! Jesus replied, I tell you that if these people were to cease acclaiming my Messiahship, the very stones would cry out in acclamation! The whole creation should be acclaiming my Lordship.
And as He drew nearer still to the city, He looked upon its magnificence and wept over it, sobbing, Ah, if you only knew, even at this final hour, on what your peace dependsbut your eyes are blinded by worldliness and you cannot see it. The time is soon coming when your enemies will encircle your city with battlements and they will surround you and besiege you on every side. Your enemies will dash you and your children to the ground and they will so devastate your city that one stone will not be left standing upon another! This is going to happen to you because you did not know when God Himself was visiting you!
When He entered Jerusalem, with the multitude of thousands accompanying Him, the entire city was stirred with great excitement and people were asking everywhere, Who is this one to whom the multitudes are shouting and acclaiming king? The multitudes who had accompanied Him were answering back, This is the prophet, Jesus, from Nazareth of Galilee!
Then the Pharisees began to say to one another, You see? There is nothing that any of us can do now! The whole world is running after Him!
But Jesus proceeded directly to the temple and entered its courts. He looked around at everything going on in the temple and then, since it was already late in the evening, he went out to Bethany taking the twelve disciples with Him.

Summary

Jesus heads for Jerusalem planning to deliberately force the issue of His spiritual Messiahship. The multitudes of Passover pilgrims, excitedly recounting His miracles, shout acclamations of Messianic triumph. The rulers, momentarily frustrated in their scheme to murder Jesus, can only watch helplessly and bide their time. Jesus enters the temple, surveys the activities there and then returns to Bethany for the night.

Comment

On the morrow in verse twelve means Sundaythe day after the Sabbath. Jesus arrived in Bethany on Friday afternoon (cf. Joh. 12:1) and His friends prepared a supper in His honor, either that evening or the next evening (Sabbath). The supper was most probably on Friday evening while Jesus and the twelve disciples observed Saturday as a day of rest. Then on the first day of the week, about midday, Jesus started walking toward Jerusalem.

We believe, from a composite study of all four gospel accounts of the Triumphal Entry, that those whom John says went forth to meet him, were the multitudes of Passover pilgrims temporarily housed in Bethany and other suburban villages of Jerusalem. At the Passover festival there were some two and a half to three million pilgrims and it would be almost impossible to provide lodging for that many people within the walls of Jerusalem proper. And so, many would find lodging just outside the walls in the villages. All pilgrims must, of course, go to the temple, obtain a lamb or have their own approved and sacrificially slain, purify themselves and do all the other ceremonial necessities connected with the feast. There seems to have been a multitude of people accompanying Jesus as He proceeded toward Jerusalem and later a great throng that went out from the city to meet Him and they also accompanied Him into the city. We have followed this interpretation in our paraphrase (which is also a harmony of the four accounts).

Some of those leaving Bethany with Jesus were eyewitnesses to the resurrection of Lazarus. They were telling over and over among the multitude the marvelousness of this mighty miracle, The news of this miracle had spread even into the city and eventually was the cause for the exodus of a great crowd from the city to meet Him (Joh. 12:18), Enthusiasm swept through the throng following Him up the dusty road. It was a happy, festive time. The common people were well aware of the claims of the Man from Nazareth. He had called Himself the Son of GodHe had talked much about His kingdom. And if this Jesus was able to raise a man from the tomb who had been dead four days, one could expect Him to make all His other claims assured. Who could resist His power? He had not said emphatically that He is going to Jerusalem to assume the throne, but some of the crowd had heard Him talking in parables about the kingdom (cf. Luk. 19:11-28).

The emotional tension was contagious! The entire crowd was caught up in the exuberance of the hour. Some of the more daring climbed the lofty palms along the road and flung down branches which others took up, waving them in His train. Palm branches were waved for rejoicing in triumph and victory (cf. Lev. 23:40; Rev. 7:9). Conquering kings and princes were usually honored in this manner at their triumphal entryevergreen branches and garlands of flowers were strewn along the parade route. Josephus says that Alexander and Agrippa were received at Jerusalem in this manner. Simon Maccabeaus and later his brother, Judas, were both accorded this honor (cf. 1Ma. 13:51; 2Ma. 10:7).

Hosanna! they shouted. Hosanna means literally, save now, we pray. It seems to have been used as a prayer or shout of praise for help from on high. This is the way it is used in Psa. 118:25. This was a part (Psa. 118:1-29) of the great Hallel (Psa. 113:1-9118) which was sung at all the great festivals commemorating triumph and victory (especially at the Feast of Tabernacles). Psa. 118:1-29 is emphatically a Messianic Psalm! The shouts of the people are replete with quotations from this Psalm. There can be little doubt that this multitude is anticipating in Jesus the long-awaited Messiah who is about to set up His throne in Jerusalem in all the earthly splendor of David cf. Joh. 12:13 b; Mar. 11:9-10). In essence, this is what the crowd was shouting: Hosanna, now is the long-awaited hour of salvation and prosperity about to be realized through establishment of the kingdom of our father David. God bless this One who is coming with the authority of Jehovah.

Far from stifling this charged situation, Jesus gave approval and impetus to its continuation by riding the rest of the way into Jerusalem on the back of a donkey. Although the ass was symbolic of peace (cf. Jdg. 10:4; Jdg. 12:14; 2Sa. 17:23; 2Sa. 19:26; Isa. 1:3), whereas the horse is symbolic of war (cf. Exo. 15:1; Exo. 15:19; Exo. 15:21; Psa. 33:17; Psa. 76:6; Psa. 147:10; Pro. 21:31; Jer. 8:6; Rev. 6:4), still by the very fact that He entered the city riding emphasized more strongly His Messianic claims. Furthermore, God had predicted such an event hundreds of years before through His prophets (cf. Zec. 9:9 Isa. 62:11). Hendriksen points out that the entire section of Zechariah from which this particular prophecy in Joh. 12:15 is taken is all Messianic. Says Hendriksen, The daughter of Zion is told that its king, its spiritual Messiah, the One who will open a fountain for sin and for uncleanness (Zec. 13:1), is coming. To emphasize the peaceful character of his approach and of his reign it is added that he is mounted upon the colt of an ass. He comes as the Prince of Peace, not as a war-lord. Hence, the daughter of Zion should stop being afraid.

However, a meek (cf. Mat. 21:5) and spiritual Messiah was the fartherest idea from their minds. As Jesus rode up the eastern slope of the Mount of Olives a multitude of people from within the city had come out to meet this palm-waving, shouting procession. Thus with a multitude following Him and one in front of Him (cf. Mat. 21:9; Mar. 11:9), Jesus proceeds toward Jerusalem surrounded by exuberant, festive thousands, hailing Him as their Messiah-Deliverer. The ovations of, Hosanna! Blessed be He who comes in the name of the Lord! God bless the kingdom of our father David which is about to come to us! Hosanna in the highest! increase in enthusiasm and volume until the hills of Judea echo them back. The people by the hundreds strip the cloaks from their backs and throw them in the dusty road for the colt upon which Jesus rides to walk. Many also ran and cut branches from nearby trees (olive and palm?) and spread them in the roadway ahead of Jesus.

As always, there were the Pharisees, spying on Jesus and His disciples (cf. Luk. 19:37-40). This was more than they could bear and so they commanded Jesus to rebuke this multitude for what they undoubtedly termed blasphemous conduct. They demanded that He silence them. Jesus replied, I tell you, that if these should hold their peace, the very stones would cry out! There is more here than simply a highly figurative way of saying, It is impossible to restrain them. It is a stern rebuke by Jesus toward the Pharisees that they do not realize the significance of what is being shouted. Jesus is saying, I will not restrain them for they are but speaking that which God decrees must be spoken. In other words, His Messiahship was something the whole Divine creation should have been acclaiming.

As He rounded Olivet and came to the point where the road begins its descent into the Kedron valley, He paused, The splendor of the Holy City with the afternoon sun glistening on the temple and other buildings caused the divine heart to quicken with emotional upheaval. His whole body was wracked with sobbing (cf. Luk. 19:41-44) and He wailed, Would that even today you knew the things that make for peace! The multitudes were now shouting Hosanna, but they would soon be shouting Crucify him. They saw in Him now a worldly ruler but after His arrest, humiliation and shame, they utterly despised Him. Their eyes were blinded by their worldly desires to the fact that God had visited them incarnate in Jesus. God had visited them with salvation and peace, but they knew it not! Soon they would cry, His blood be upon us and upon our children.

Jesus, by divine prophetic wisdom, could see ahead some thirty-seven years to the day when their shouts of exuberant joy would be turned to cries of agony and wails of despair. Visions of the destruction of Jerusalem by the Romans in 70 A.D. passed vividly before His minds-eye. Josephus records the blood-curdling horrors of this siege when more than a million Jews were cruelly slain. Men were disemboweled; so many Jews were crucified the Romans ran out of wood with which to make crosses; women ate the flesh of their own children, and while other, equally horrible, atrocities were occurring, the city of Jerusalem was utterly leveled until as secular historians record, not one stone was left upon another. In fact, this prophecy of Christs and others was literally fulfilled when the Romans destroyed Jerusalem. It came upon them because they rejected Gods Christ. As the prophet said, Sow the wind, reap the whirlwind. The Jews have brought all the misery and judgment they have endured through the ages upon themselves because they rejected the Prophet like unto Moses (cf. Deu. 18:15-19; Act. 2:22-26). How shall we escape if we neglect so great a salvation?

The multitudes were so carried away with their own hopes and carnal desires that it seems they were oblivious to the wailing and sobbing of Jesus. It seems strange that only Luke records the lament while two of the apostles who were eyewitnesses did not recall it.

The shouting, rejoicing multitude proceeded on into the city. The whole city was stirred up (cf. Mat. 21:10-11). This caused frenzied consternation among the rulers. The Pharisees began to say to one another, See? Ye prevail nothing; behold, the whole world has gone after him! They had laid careful plans which probably called for subtle but quiet watching and waiting to spring a cleverly conceived trap .But now all these plans have been upset by the overwhelming popularity He has gained. It seemed as if the whole world had deserted the leadership of the Pharisees and had gone over to this reactionary. All they could do for the moment was wring their hands in helpless frustration. But they would soon find a solution. They would side with the hated Sadducees in their bold and unscrupulous schemes.

Jesus proceeded directly to the temple. There, with the air of one in authority, He looked around at the things going on in her courts. As the hour was already late (cf. Mar. 11:11), He left the city with the twelve and returned to Bethany where, it is probable, He spent most of His nights during the last week.

The Triumphal Entry is extremely significant. It is the climax of His teaching ministry. He approved of the surging enthusiasm of the crowd and their testimony to His Messiahship. In fact, He deliberately mounted the colt of an ass to emphasize what the people were shouting. The time had now come to make clear to the nation His claim to be its King. Jesus knew such a demonstration would cause violent reactions by the rulers. Better, however, to put them on the defensive and show the world just how satanic they were. We are not sure just why Jesus chose this particular day and hourwe do know that it was not by chance, but all things were happening in strict conformity to the divine timetable.
We do know that it took the greatest courage this world has ever known for Him to thus enter the city. The alarm had already been sent all over the countryside for His arrest. The cautious thing to do would have been to enter the city secretly, but Jesus entered the city in such a way that every eye was focused upon Him. Barclay says, It was an act of the most superlative courage, for it was the defiance of all that man could do; and it was an act of the most superlative love, for it was loves last appeal before the end.

Indeed it was an appeal of love! He wanted the crass, materialistic multitudes to accept Him as Lord, Saviour and King of their souls. He made symbolic gestures (riding on the colt) and prophetic utterances (Luk. 19:41-44) to guide the people toward this end, but their ears had been stopped. R. C. Foster suggests the following attributes of the kingdom suggested by the Triumphal Entry: (a) Humility; (b) Love; (c) Power; (d) Righteousness; (e) Peace; (f) Joy.

Hendriksen outlines the significance of the Triumphal Entry thusly: (1) By it Jesus definitely indicates that He will die voluntarily; (2) He forces the Sanhedrin to change its plans to conform to His and the Fathers; (3) He sets Himself forth in no uncertain terms as the Messiah; (4) He also shows the multitudes, what kind of a Messiah He is. We submit here a brief sermon outline entitled, Behold Thy King Cometh Unto Thee.

Introduction

Describe Events of the Preceding Year of Popularity.

Teaching spiritual aspects of the kingdom.

Many refusing to accept this interpretation of the kingdom.

II.

Describe the Immediate Events Just before Triumphal Entry.

Raising Lazarus, events at Jericho.

Anointing by Mary.

III.

The Triumphal Entry will be by divine purposeno accident.

Time had come to publicly declare His Messiahship.

Time had come to challenge openly the public conception of the kingdom.

Time had come to offer Himself to the people as their promised king.

Discussion

He Came to Claim Lordship Over Mens Hearts.

He sought to win men by teaching and meek, lowly example.

He is very unlike the type of king men expect.

He came saying, Give me your heart . . .

By preaching and showing the love of God.

By teaching that the kingdom is within.

Prophets taught this over and over.

But mans heart is most difficult thing to win.

Man will surrender almost anything but his will, heart and soul.

Jewish multitudes would have willingly given Jesus their bodies in a death-struggle, but not their hearts.

When a man gives God his heart it means that he can no longer do as he pleases . . . man will let God be his God as long as he can tell God what he himself will or will not do!

II.

He Came to Establish a Kingdom of Peace and Joy.

These multitudes were prepared to do much rejoicing when the Messiah should come.

They were waiting for the Messiah to bring prosperity.

For centuries they had endured enslavement and poverty eagerly waiting for the prophecied Messiah.

Jesus came as the King of Joy to bring joy in the Holy Spirit.

Christianity is not just for the times of peace and plenty. a. Rom. 14:17.

Christianity is not just for times of freedom.

There is joy in serving Jesus whatever be the economic or political status, because it is a joy not of this world!

Real joy is found by abiding in the Lords word.

Fruits of the Spirit bring joy (Gal. 5:1-26).

Joy in bearing fruit (Joh. 15:1-11).

Joy in serving others.

III.

He Came as Saviour-Deliverer From Sin.

This was abundantly foretold by the prophets.

He came to accomplish salvation for all men.

1. Not just a select few or a select nation.

His salvation was to be found in righteousness.

Righteousness bestowed by grace and righteousness lived by obedience.

Salvation is not from trials or tyrants as the Jews wanted.

Salvation from sin, hell, judgment.

But men cannot see or feel these in this world and therefore they do not desire to be saved from them.

Indirectly, however, the nation could have been saved by receiving Him by faith (cf. Luk. 19:41-44).

So today, godliness exalts a nation but sin brings its downfall.

Conclusion

He Came the First Time, Meek and Lowly.

Lowly in birth, life and death.

II.

But He is Coming a Second Time as King of Kings, Lord of Lords.

He comes with all the royal hosts of heaven at His side.

He descends with a shout and blast of the trumpet.

With angels to render vengeance in flaming fire.

HE IS NOT MEEK AND LOWLY WHEN HE COMES AGAIN!

He comes:

As the Householder demanding accounting of each stewardship;

As the King to punish those citizens who refused His reign;

As the Creator who will rejuvenate His creation by destroying the old and making a new for His newborn creatures.

III.

And what is Required of a Man that He Let Jesus Become His King?

Be born again into the kingdom.

Behold Thy King Cometh Unto Theeart thou ready to shout Hosanna, Blessed be the One who comes in the name of the Lord!

Quiz

Where did the two-part crowd come from?

Name a least four factors which tended to build up enthusiasm among this multitude.

What does Hosanna mean?

What was Jesus reaction to the behavior of the crowd?

Why did the Pharisees demand silence?

What event did Jesus prophecy in Luk. 19:41-44? Was it fulfilled?

Name three significant things Jesus sought to accomplish by this demonstration.

Fuente: College Press Bible Study Textbook Series

(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.

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.)

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

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.

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

‘The next day a great crowd who had come to the Feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees and went out to meet him crying, “Hosanna (save now)! Blessed is he who comes in the name of the Lord, even the king of Israel”. And Jesus having found a young ass, sat on it, even as it is written, ‘Do not be afraid, daughter of Zion, behold your king is coming, sitting on an ass’s colt’.’

The next day Jesus rode into Jerusalem on an ass’s colt, to be greeted by the festive crowds waving palm branches who, with nothing better to do, regularly welcomed Passover visitors in this way. Many weary travellers would have been greeted in this way on arrival and would have found cheer and strength from the words as they reminded them of their future hopes. This explains why the Romans took little notice.

But while this was a regular greeting to pilgrims to the Feast (see Psa 118:25-26 from which the words were taken), it was no doubt intensified because Jesus was a popular teacher, and because what had happened to Lazarus had increased Jesus’ reputation. They were cries of expectancy for the future David, but not necessarily directly related to the one they were shouting to. When a large crowd are shouting out in fervour there are many renderings of the same theme, so we may expect that one or other of the Gospel writers will refer to the ones specifically remembered by their sources. John here draws out the reference to the King of Israel. Jesus was indeed entering as King and Messiah, even though the crowds were not necessarily all aware of it. We have already learned of their uncertainties (Joh 7:12; Joh 7:26-27; Joh 7:31; Joh 7:40-43; Joh 10:24). Had the Romans actually seen in these greetings the public ascription of Messiahship to Jesus they would soon have stepped in. Their numbers were heavily increased at Passover time and they were always on the watch for any hint of insurrection.

The waving of date palm branches was a common practise at national celebrations in Israel (see Lev 23:40). Palm branches had become a national symbol (compare the Jewish histories 1Ma 13:51 ; 2Ma 10:7 ), and they appeared on coins that the Jewish nationalists produced during the war with the Romans in 66-70 AD.

John only mentions the ass so as to draw attention to the fulfilment of prophecy. The prophecy itself is illuminating. ‘Rejoice greatly, Oh daughter of Zion, shout, Oh daughter of Jerusalem, behold your king comes to you. He is just and bringing deliverance, lowly, and riding on an ass, even on a colt the foal of an ass. And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off, and he will speak peace to the nations, and his dominion will be from sea to sea and from the River to the ends of the earth’ (Zec 9:9-10).

Here was not a picture of the great insurrectionist, but one of the humble bringer of peace and deliverance to the world. And that is how Jesus wanted people to see Him.

Fuente: Commentary Series on the Bible by Peter Pett

Jesus Enters Jerusalem in Triumph ( Joh 12:12-19 ).

John deals with this subject very succintly. Again he knows that his readers are aware of the facts from the tradition behind the other Gospels, so he concentrates on the significance of what happened.

We know that annually when the people gathered at Jerusalem for the Passover every year they would be in an excited and festive mood, and they would regularly greet other pilgrims ecstatically, waving palm branches and crying out with words from the Old Testament ‘Save us (hosanna), we beseech you, Oh Lord, — Blessed is he who enters in the name of the Lord’ (Psa 118:25-26), and similar phrases. Enthusiasm would abound and extravagant things be said as people arrived.

However it is also clear that Jesus was given special treatment because He was seen by many as a great prophet. Thus He was welcomed rapturously by a people riding on a tide of emotion. Perhaps some did see Him as the potential Messiah (in the wrong sense of a leader against the Romans), but mainly, in their excitement and ‘holiday’ mood, they welcomed Him as the great teacher and healer, the man of God.

The other Gospels make clear that Jesus had a deliberate purpose in His actions (compare Luk 19:40). He went out of His way to enter Jerusalem on an ass, not as a warlike leader, but as a king of peace. This was a deliberate enacting of the prophecy in Zec 9:9 to reveal once and for all that He was the promised King. But He did not try to capitalise on the event. The message was intended to be absorbed, not to be flaunted. He wanted all to ponder on what He had done and see by this in their hearts that He was indeed the One who had come from God to save His people. He also wanted them to know what kind of a Saviour He had come to be, not one of warlike action, but One Who came in humility and peace.

It was a never to be forgotten scene and many would later ponder it in their hearts, as John tells us. But there is no suggestion that the crowds made any attempt to use it as a means of insurrection. By most it was soon over and forgotten. They did not really recognise Who He was. They were carried along by the emotion of the moment. Even the disciples did not grasp its significance at the time. To every Christian, of course, its meaning is crystal clear. Here was the King Messiah entering Jerusalem to face His rejection and triumph.

Fuente: Commentary Series on the Bible by Peter Pett

His Triumphant Entry and Last Public Appearance Joh 12:12-50 records Jesus’ triumphant entry into Jerusalem and His last public appearance among the Jews before His Passion.

Outline Here is a proposed outline:

1. First Scripture Fulfilled: Triumphant Entry Joh 12:12-19

2. Jesus Testifies of His Glorification Joh 12:20-36

3. Second Scripture Fulfilled: Rejection by the Jews Joh 12:37-41

4 Jesus’ Last Testimony: The Light of the World Joh 12:42-50

Joh 12:12-19 First Scripture Fulfilled: His Triumphant Entry ( Mat 21:1-11 , Mar 11:1-11 , Luk 19:28-40 ) In Joh 12:12-19 John the apostle records the first Old Testament prophecy fulfilled during Jesus’ Passion, which is the triumphant entry of Jesus Christ into Jerusalem.

Joh 12:12 “On the next day much people that were come to the feast” Comments – We are told in Joh 11:55 that many people came to Jerusalem the week before the Passover in order to purify themselves. Thus, there were many people in the city at this time.

Joh 12:13 “Took branches of palm trees” – Comments – In Africa today, people will find leafy branches, especially large banana leafs, and carry them in a parade. They will tie them to their automobiles and to their waists. They will wave them in the air as they march. This is a way of hailing an important figure or event. It is a way of expressing praise and rejoicing. It is a way for this person or this vehicle to identify himself with the purpose of the march, since such an event attracts many bystanders who are just there to watch. Oh, what joy in the eyes of those who are a part of this celebration.

Joh 12:12-13 Comments – Hosanna – The words that the children of Israel are singing in Joh 12:12-13 come from Psa 118:25-26. The English words “save now” ( KJV) in Psa 118:25 are translated from two Hebrew words ( ) (H3467) and ( ) (H4994), which used together are pronounced “Hosanna.”

Psa 118:25-26, “ Save now , I beseech thee, O LORD: O LORD, I beseech thee, send now prosperity. Blessed be he that cometh in the name of the LORD : we have blessed you out of the house of the LORD.”

They are rejoicing with this messianic Psalm because the king is about to enter the gates of righteousness in the city of Zion. See:

Psa 118:19-20, “Open to me the gates of righteousness: I will go into them, and I will praise the LORD: This gate of the LORD, into which the righteous shall enter.”

Joh 12:15 Old Testament Quotes in the New Testament – This verse is a quote from Zec 9:9.

Zec 9:9, “ Rejoice greatly, O daughter of Zion ; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass .”

Joh 12:16 Comments – After the first Old Testament prophecy is given in Joh 12:15, the author of John explains the importance of recording these seven testimonies from the Old Testament Scriptures so that the early Church would understand why these events took place in the life and ministry of Jesus Christ. Thus, Joh 12:16 reveals the four major division of John’s Gospel, which is the testimonies from the Scriptures.

Joh 12:20-36 Jesus Testifies of Glorification Joh 12:20-36 records the story of how some of the Greeks who were in Jerusalem during the Passover requested to see Jesus. He responded, not with a quick welcome and acceptance to their request, but rather, with a final testimony to the Jews that He would now be lifted up. This is the testimony of His glorification. For the hope of the Greeks and other Gentiles was not a meeting with Jesus, but rather, His glorification. Thus, a key verse in this passage of Scripture is Jesus’ comment regarding His glorification (Joh 12:23).

The Greeks Request to Meet Jesus – In contrast to the many references about the rejection of Jesus by the Jews, the Gospel of John records a unique passage of how the Greeks received Jesus’ ministry. This passage in Joh 12:20-26 is not found in the Synoptic Gospels. It indicates that John was writing to a Greek audience more so than to a Jewish audience, most likely the churches of Asia Minor that he oversaw during the latter part of his life.

Joh 12:24 Comments – It is important to note in Joh 12:24 that the seed produces the harvest. We could paraphrase Joh 12:24 to read, “but if it die, it fulfills its destiny.” For the destiny of every seed is to reproduce after itself. That is what it was created for. None of us will fulfill our divine destinies unless we first die to our own will and do the will of our Heavenly Father. For example, Abraham’s destiny was to bring forth a righteous son through his wife Sarah. God took Abraham to mount Moriah to sacrifice his son on the altar in order to bring him to a place of dying to his own way of doing things. Abraham had first appointed Eliezer as his heir. Then he conceived Ishmael as his heir before trusting the Lord to bring his child from Sarah’s womb. However, on mount Moriah Abraham fully relinquished his will to God to do as He willed to do in his life. After this event, we never read about Abraham struggling with God about how His promises would be fulfilled. As God’s children we must take up our cross daily and do the will of the Father. We do this by laying down our will and doing what we understand to be God’s will.

In a broader application of Joh 12:24 none of us will reap a harvest unless we sow a seed. When we have a need, 2Co 9:10 teaches that God gives seed to the sower. This is His divine principle of meeting our needs. We read in Gen 1:29 that God gave Adam dominion over the plant kingdom, a kingdom that operated by the principles of seed-faith and harvest. The harvest of any need we have is in sowing of the seed.

Oral Roberts often teaches on seed-faith. He said that God planted a seed by sending Jesus Christ, His Son, in expectation of a harvest. God gave His Son as a seed knowing that He would reap a harvest of many sons. Joh 12:24 comes as close as any verse to describing Jesus as a seed from God. [232]

[232] Oral Roberts, Principles of the Seed of Faith [on-line]; accessed 14 June 2011; available from http://www.angelfire.com/sc3/wedigmontana/Faithseed.html; Internet.

Joh 12:28 Comments According to the Synoptic Gospels, Jesus had just rode into Jerusalem on a donkey.

Comments The voice of God the Father spoke from Heaven to mankind on a number of occasions. God spoke to King Nebuchadnezzar when he took his mind from him for a season (Dan 4:31). God spoke from Heaven at the water baptism of His Son Jesus Christ (Mat 3:17, Mar 1:11, Luk 3:22). God spoke to the disciples on the Mount of Transfiguration (Mat 17:5, Mar 9:7, Luk 9:35-36, 2Pe 1:17-18). God spoke to Jesus when He rode into Jerusalem before His Passion (Joh 12:28-29). Jesus spoke to Paul from Heaven on the road to Damascus (Act 9:3-7).

Joh 12:32 “if I be lifted up from the earth” – Comments In Joh 12:32 Jesus refers to His Resurrection and exaltation on high when He says He will be lifted up from the earth. At His resurrection and ascension Jesus was lifted up to His office as King of Kings and set at the right hand of the Heavenly Father. This is not a unique term in the Scriptures. For example, during the time of Joseph, the butler was lifted up and restored to his office as chief butler.

Gen 40:20-22, “And it came to pass the third day, which was Pharaoh’s birthday, that he made a feast unto all his servants: and he lifted up the head of the chief butler and of the chief baker among his servants. And he restored the chief butler unto his butlership again; and he gave the cup into Pharaoh’s hand: But he hanged the chief baker: as Joseph had interpreted to them.”

Also, the Scriptures describe the heart of man being lifted up with pride (Deu 8:14).

Deu 8:14, “Then thine heart be lifted up, and thou forget the LORD thy God, which brought thee forth out of the land of Egypt, from the house of bondage;”

“And Iwill draw all men unto me” – Comments Although the word “men” is not in the original Greek text of Joh 12:32, this word is the understood antecedent of the masculine form of the adjective (all). Therefore, Andrew Wommack interprets Jesus to say that if He is lifted up, He will draw all judgment unto Himself. [233] In other words, Jesus would be saying that His atonement is unlimited, or His death will pay for the sins of all of mankind. It should be noted that the word judgment ( ) is used in the previous verse, “Now is the judgment of this world: now shall the prince of this world be cast out.” (Joh 12:31) However, the word is the feminine gender, while the adjective (all) is used in its masculine form, which matches the masculine word ; thus, weakening the argument for the feminine to stand as the antecedent of the masculine adjective .

[233] Andrew Wommack, Gospel Truth Conference, Kampala, Uganda, 26 October 2012.

Comments Within the context of Joh 12:20-36, several Greeks, probably proselytes visiting the Passover feast at Jerusalem, have just asked Philip if they could see Jesus (Joh 12:20-21). As with the Syrophenician woman (Mar 7:24-30), Jesus Christ did not usually respond to a Gentile’s request since He was sent only to the lost sheep of the house of Israel (Mat 15:24). Thus, Jesus tells His disciples in Joh 12:32 that when He is glorified after His resurrection, He will be able to draw all men unto Himself.

Mat 15:24, “But he answered and said, I am not sent but unto the lost sheep of the house of Israel.”

In Joh 6:44 the same Greek word is used to say that the Father will draw men unto Jesus.

Joh 6:44, “No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.”

We know that Philip lifted up Christ when he preached the Gospel in Samaria:

Act 8:5, “Then Philip went down to the city of Samaria, and preached Christ unto them.”

We see how Paul first preached Jesus’ redemption for sins to the Corinthians:

1Co 15:3, “For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;”

This is why the next verse of this passage of Joh 12:20-36 tells us that the lifting up of Jesus refers specifically to His death on the Cross.

Joh 12:34 Comments – The form of punishing a criminal on the Cross has it purpose in displaying the victim to as many people as possible, in an attempt to humiliate the victim and to instill fear in those who observe this horrible means of death.

Joh 12:34 “who is this Son of man” – Comments – Jesus answers their question in the next verse by telling them that He is the Light of the World, a title that is woven throughout the Gospel of John.

Joh 12:35 “Yet a little while is the light with you” Comments – Jesus is the Light. He is answering the question that the people asked in the previous verse, “Who is this Son of man?”

Joh 12:36 Comments – John tells us that on at least four occasions Jesus withdrew Himself away quietly in order to avoid a conflict with the Jews.

Joh 5:13, “And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place.”

Joh 8:59, “Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.”

Joh 10:39, “Therefore they sought again to take him: but he escaped out of their hand,”

Joh 12:36, “While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.”

Jesus knew that His time was not yet, and so He deliberately avoided them.

Joh 7:30, “Then they sought to take him: but no man laid hands on him, because his hour was not yet come.”

Joh 8:20, “These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come.”

However, when His time had come, He willingly gave Himself over into the hands of man.

Joh 12:37-41 Second Scripture Fulfilled: Rejection by the Jews In Joh 12:37-41 John the apostle records the second Old Testament prophecy fulfilled during Jesus’ Passion, which predicted His rejection by the Jews. This is one of many passages found throughout the Gospel of John that points out His rejection by His own nation.

Joh 12:38 Old Testament Quotes in the New Testament – This quote is taken from Isa 53:1.

Isa 53:1, “Who hath believed our report? and to whom is the arm of the LORD revealed?”

A part of this passage in Isa 53:1 is also quoted in Rom 10:16.

Rom 10:16, “But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?”

Joh 12:40 Old Testament Quotes in the New Testament – This verse is a quote from Isa 6:10.

Isa 6:10, “Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”

Joh 12:41 “These things said Esaias, when he saw his glory” Comments Joh 12:41 is not a quote from the Old Testament. However, it is interesting to note that it is an exact quote from the Jewish Targumic paraphrase of Isa 6:1. This could have happened because it was the Jewish tradition to have a priest read the Hebrew text in the synagogue followed by an oral paraphrase in the Aramaic, which was the local vernacular of the New Testament period. We see this dual reading instituted when the Jews returned from the Babylonian captivity. At that time, the Jews began to speak Aramaic while the Scriptures were initially in Hebrew followed with an interpretation (Neh 8:8). Therefore, it was entirely possible that this Aramaic paraphrase was as well-known as the Hebrew text, and was thus used in this quote by John the apostle. [234] The same type of paraphrase occurs in Mar 4:12 and Eph 4:8.

[234] F. F. Bruce, The Books and the Parchments (Old Tappan, New Jersey: Fleming H. Revell Company, 1963), 37.

Neh 8:8, “So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading.”

Mar 4:12, “That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them.”

Eph 4:8, “Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.”

Joh 12:41 “when he saw his glory, and spake of him” Comments – That is to say, Isaiah saw the glory of Jesus, and thus he spoke concerning Jesus. Isaiah saw Jesus in all the glory that He had before the world was. Note:

Joh 17:5, “And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.”

Scripture References – Also,

Joh 1:14, “And the Word was made flesh, and dwelt among us, (and we beheld his glory , the glory as of the only begotten of the Father,) full of grace and truth.”

Joh 2:11, “This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory ; and his disciples believed on him.”

2Th 1:9, “Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power ;”

2Th 2:14, “Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.”

Heb 1:3, “ Who being the brightness of his glory , and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;”

Joh 12:39-41 Comments Prophecy of the Jews Rejecting Jesus as Their Messiah – Joh 12:39-41 explains prophetically why the Jews did not believe Jesus’ report. This quote is taken from Isa 6:9.

Isa 6:9, “And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”

Joh 12:42-50 Jesus’ Last Testimony: The Light of the World Joh 12:42-50 gives us the last public testimony of Jesus Christ to the Jews before His Passion. In this passage, Jesus tells the Jews that He is the Light of the World.

Joh 12:42 Comments We must be willing to confess Jesus before men. We must be bold enough to stand for Jesus. We are to fear God more than man (Luk 12:8-9).

Luk 12:8-9, “Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God: But he that denieth me before men shall be denied before the angels of God.”

We must believe and confess to be saved.

Rom 10:10, “For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.”

Joh 12:47 Comments Throughout the Gospel records, Jesus never condemned the sinner. He always forgave and healed the people. He did rebuke the religious leader because they themselves condemned the sinners. Jesus revealed men’s sins (Joh 15:22), but He had come to atone for the sins of mankind.

Joh 15:22, “If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin.”

Joh 12:48 He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day.

Joh 12:48 “the word that I have spoken, the same shall judge him in the last day” Illustration – In grammar school, I was once called out of class to go to the principal’s office. I had not ever been taken there before for misconduct and I did not know what I was being called there for. Therefore, I was a little frighten. On Judgment Day, it will not be like that. We can know now, in advance, the words that will judge us on that day. In the principal’s office, I was just asked a few simple questions about an incident, and then I was let go back to my classroom. I received no judgment that day.

Fuente: Everett’s Study Notes on the Holy Scriptures

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,

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.

Fuente: The Popular Commentary on the Bible by Kretzmann

Joh 12:12. Much people that were come to the feast, &c. The news of our Lord’s approach having reached the city, great numbers of the people who were come from the country to attend the feast, and who had a favourable opinion of his character, went forth with palm-branches in their hands, the usual emblems of victory and triumph, to welcome him as the Messiah to the capital. See the notes on the parallel places.

Fuente: Commentary on the Holy Bible by Thomas Coke

Joh 12:12-13 . .] after the day designated in Joh 12:1 , consequently Sunday ( Palm Sunday), not: after the deliberation mentioned in Joh 12:10-11 (Ebrard and Olshausen, Leidensgesch . p. 36).

. . . . .] Unprejudiced pilgrims to the feast, therefore not again.

] perhaps from the in Joh 12:11 who had returned as believers.

. .] as a symbol of joy. The article (not ) contains the element of definiteness; the branches of the palm-trees standing on the spot . On comp. 1Ma 13:51 ; Symm. Cant . i. 8; Sturz, Dial. Al . p. 88. The expression: the palm branches of the palms , is similar to , and the like, Lobeck, Paralip . p. 536 f. The thing itself has in other respects nothing to do with an analogy to the Lulab at the feast of Tabernacles (Lev 23:40 ). Comp. however, 1Ma 13:51 .

] see Buttmann, Neut. Gr . p. 156 [E. T. p. 320].

, . . .] See on Mat 21:9 .

. .] without the article (Lachmann has it; Tischendorf, ): the King of Israel who comes in the name of the Lord .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

On the next day, much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, (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! (14) And Jesus, when he had found a young ass, sat thereon; as it is written, (15) Fear not, daughter of Sion: 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.

(17) The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record.

(18) For this cause the people also met him, for that they heard that he had done this miracle.

In addition to what was offered by way of observation, on the similar passage to this, on our Lord’s entrance into Jerusalem, Mat 21 , to which I refer: I would beg to remark, (and to remark it with suitable emphasis) that the Hosannas, which were offered to Jesus, could be offered to him in no other light, but as the Christ of God. The words were applicable to none but Christ. For the Psalmist, under the spirit of prophecy, a thousand years before, so expressed himself. Psa 8 with Heb 2:6-9 ; Psa 118:25-26 . with Act 4:11-12 . And the recollection, which the disciples are said to have had of those things in the after day of the Church, when their understanding had been opened by the coming of the Holy Ghost; very decidedly proves, that the sole application of those words, and the scriptures referring to them, could be to no other than the Lord Jesus. Reader! I entreat you to be very cheery of those things; their testimony is precious! Joh 14:26Joh 14:26 ; Act 1:8 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

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.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

12 19. ] The triumphal entry into Jerusalem . Mat 21:1-17 . Mar 11:1-11 .Luk 19:29-44Luk 19:29-44 . On the chronology, see note on Mat 21:1 .

Fuente: Henry Alford’s Greek Testament

12. ] ., i.e. on the Sunday: see on Joh 12:1 .

., from the multitude who had returned from Bethany, Joh 12:9 . The order of the narrative seems to require that these people should have visited Bethany late on the Sabbath, after sunset, and the anointing.

Fuente: Henry Alford’s Greek Testament

Joh 12:12-19 . The triumphal entry into Jerusalem .

Fuente: The Expositors Greek Testament by Robertson

Joh 12:12 . , i.e. , probably on Sunday, called Palm Sunday in the Church year [ , dominica palmarum, or, in ramis palmarum]. Four days before the Passover the Jews were required to select a lamb for the feast. , and therefore not Jerusalemites, “took the fronds of the palms,” the palms which every one knew as growing on the road from Jerusalem to Bethany. The (from Coptic ) were recognised as symbols of victory or rejoicing. Cf. 1Ma 13:51 , . So Pausanias (viii. 48), . Cf. Hor., Odes , I. i. 5, “palma nobilis”. This demonstration was evidently the result of recent events, especially, as stated in Joh 12:18 , of the raising of Lazarus.

Fuente: The Expositors Greek Testament by Robertson

John

A NEW KIND OF KING

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.

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

NASB (UPDATED) TEXT: Joh 12:12-19

12On the next day the large crowd who had come to the feast, when they heard that Jesus was coming to Jerusalem, 13took the branches of the palm trees and went out to meet Him, and began to shout, “Hosanna! Blessed is He who comes in the name of the Lord, even the King of Israel.” 14Jesus, finding a young donkey, sat on it; as it is written, 15″Fear not, daughter of Zion; behold, your King is coming, seated on a donkey’s colt.” 16These things His disciples did not understand at the first; but when Jesus was glorified, then they remembered that these things were written of Him, and that they had done these things to Him. 17So the people, who were with Him when He called Lazarus out of the tomb and raised him from the dead, continued to testify about Him. 18For this reason also the people went and met Him, because they heard that He had performed this sign. 19So the Pharisees said to one another, “You see that you are not doing any good; look, the world has gone after Him.”

Joh 12:12-19 This is John’s version of Jesus’ triumphant entry to Jerusalem (cf. Mat 21:1-11; Mar 11:1-11; Luk 19:29-38).

Joh 12:12 “the large crowd who had come to the feast” There were three required feast days for Jewish males (cf. Exo 23:14-17; Leviticus 23; Deu 16:16). The lifetime desire of the Jews who lived outside of Palestine (Diaspora) was to attend a feast in Jerusalem. During these set feasts, Jerusalem swelled from three to five times her normal population. This phrase refers to this vast number of curious pilgrims who heard of Jesus and wanted to see Him (cf. Joh 11:56).

Joh 12:13 “the branches of palm trees” This is an unusual Greek phrase for palm branches. Some believe that at one time palms grew on the slopes of the Mount of Olives (i.e., Josephus), while others believe they were imported from Jericho. They seem to have been a symbol for victory or triumph (cf. Rev 7:9). They were used every year in the ritual of the Feast of Tabernacles (cf. Lev 23:40) and the Passover (tradition from Maccabean period).

“began to shout” This is an imperfect tense which represents (1) repeated action in past time or (2) the beginning of an action in past time.

“Hosanna” This term meant “save now” or “save please” (cf. Psa 118:25-26). During the Passover ritual the recitation of the Hillel Psalms (cf. Psalms 113-118) occurred while the pilgrims were marching to the Temple. Many of these actions and phrases were repeated every year during the feast of Passover. But this particular year they found their ultimate meaning in Jesus! The crowd sensed this. The Pharisees recognized this.

“He who comes in the name of the Lord” This is exactly what Jesus has been claiming. He was the sent One! He represented YHWH.

NASB”even the King of Israel”

NKJV, NRSV,

TEV, NJB”the King of Israel”

This phrase was not part of the Psalm, but was added by the crowd. It seems to be a direct reference to Jesus as the Messianic King promised in 2 Samuel 7 (cf. Joh 1:49; Joh 19:19).

Joh 12:14 “a young donkey” Donkeys were the royal military mount of Israel1 Kings (cf. 1Ki 1:33; 1Ki 1:38; 1Ki 1:44). Only the king rode on his donkey, therefore, it was very important that Jesus rode on a donkey that had never been ridden before (cf. Mar 11:2).

Joh 12:14-15 “as it is written” This is a quote from Zec 9:9. The colt of the donkey speaks not only of Messianic kingship but also of humility. Jesus did not come as the conquering military figure of Jewish expectation, but the Suffering Servant of Isaiah 53 riding on the colt of a donkey.

Joh 12:16 “These things His disciples did not understand at the first” This is another eyewitness, painful memory of John. It is a recurrent theme (cf. Joh 2:22; Joh 10:6; Joh 16:18; Mar 9:32; Luk 2:50; Luk 9:45; Luk 18:34). Only after the Ascension and Pentecost are their spiritual eyes fully opened.

“but when Jesus was glorified, then they remembered” This was one of the ministries of the Holy Spirit (cf. Joh 14:26; Joh 2:22).

This verse also shows that the Gospel writers structured their Gospels from personal experience of the resurrected Christ. The Synoptics present Jesus in historical development and hide his glory until the climax of their presentations, but John writes his entire Gospel in light of the glorified Messiah. The Gospels reflect the later memories and faith community needs of these inspired men. Therefore, there are two historical settings (Jesus’ and the Gospel writers’), both of which are inspired.

“glorified” See note at Joh 1:14.

Joh 12:17 See SPECIAL TOPIC: WITNESSES TO JESUS at Joh 1:8. See Contextual Insights, C.

Joh 12:19 “the Pharisees said to one another” This is another prophetic foreshadowing. It relates to (1) Jews, Joh 11:48; Joh 12:11 and (2) Gentiles, Joh 12:20-23. It reflects two historical settings: Jesus’ life and the early church.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

On the next day: i.e. the fourth day before the Passover, the 11th of Nisan. Our Saturday sunset to Sunday sunset. See App-156. much people a great crowd.

Fuente: Companion Bible Notes, Appendices and Graphics

12-19.] The triumphal entry into Jerusalem. Mat 21:1-17. Mar 11:1-11. Luk 19:29-44. On the chronology, see note on Mat 21:1.

Fuente: The Greek Testament

Joh 12:12-15. On the next day much people that were come to the feast, when they beard that Jesus was coming to Jerusalem, 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. And Jesus, when he had found a young ass, sat thereon; as it is written, Fear not, daughter of Zion behold, thy King cometh, sitting on an asss colt.

Even in the little glory of a temporal kind, which was given to the Lord Jesus Christ when he was here among men as Mrs. Lukes hymn puts it, his humility and meekness were very manifest, thus fulfilling the prophecy recorded in Zec 9:9 : Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee; he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Oh, that all his people would always be of such a lowly spirit, not seeking great things for themselves, but condescending to men of low estate, remembering that it was their Master who said to his disciples, Take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls.

Joh 12:16. 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.

I wonder whether, when Christ comes back to earth, in the glory of his Father with the holy angels, we also shall not understand a great many things which are complete mysteries to us now. Peradventure, it will be said of us then, 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 first glory of his ascension to heaven shed a flood of light upon the life of Christ, as doubtless the greater glory of his second advent will shed a yet brighter light upon our understanding of the things of Christ which quite surpass our comprehension now.

Joh 12:17-19. The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record. For this cause the people also met him, for that they heard that he had done this miracle. The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him.

No doubt many of his disciples thought so too, yet how mistaken were both the friends and the foes of Christ, for you recollect, brothers and sisters, that Christs triumphal entry into Jerusalem was followed, within less than a week, by a far different scene, when the same crowd that cried Hosanna! shouted Away with him, away with him, crucify him! The world, that was supposed to have gone after him, nailed him to the cross; so short-lived is human popularity. So short-lived also is the admiration of Christ by carnal minds, for they do admire him after a fashion, they cannot help doing so. There have been written lives of Christ, which have been full of admiration of him, yet equally full of opposition to his Deity. We must not always regard it as an encouraging sign when men praise Christ; for very soon, if the root of the matter be not in them, and they do not accept him as their Lord and Master, they will change their note, and instead of Hosanna! it will be Away with him, crucify him!

Joh 12:20-21. And there were certain Greeks among them that came up to worship at the feast: The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir we would see Jesus.

I do not know why these Greeks went to Philip, who was of Bethsaida of Galilee, unless it was because he had a Greek name. Yet Andrew and Peter also had Greek names. If I went to Paris, and wanted to see the President, and knew that there was somebody in the cabinet who had an English name, I should probably say, Well, either he is an Englishman, or he comes of English parentage, so he may take an interest in me, and get me the introduction I want. Perhaps that was the reason why these Greeks came to Philip. I cannot think of any other; but I know that, if you want to get to Christ, you will always find some way of doing it, and that the reason why so many people do not get to him, is because they do not want to do so. You may all come to Jesus Christ if you will. But, alas! until his grace controls it, and changes it, your will inclines you to stay further away from Christ rather than to come to him.

Joh 12:22. Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus.

Andrew and Philip appear to have been staunch friends and fellow-labourers; and it is always well when Christian men can work for Christ with congenial companions. My poor perplexed brother, if you cannot get to Jesus Christ by yourself, it will be a good thing for you to say to some Philip, Sir, I would see Jesus. Perhaps Philip will tell his friend Andrew, and then Philip and Andrew will go together, and tell Jesus, and so you will get to him. It is a great help in prayer, when you are yourself unable to pray, to get someone, whom you know to be a Christian, and who has sympathy with you, to come and pray with you.

Joh 12:23-24. And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. Verily, verily,

Amen, amen,

Joh 12:24-25. I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit He that loveth his life shall lose it;

Or, as it should be rendered, He that loves his life loses it That is not the true way to live; and in his selfish attempt to live to himself, he is losing his life.

Joh 12:25-26. And he that hateth his life in this world shall keep it unto life eternal. If any man serve me, let him follow me;

The best service you can render to Christ is to imitate him. If you want to do what will please him do as he did.

Joh 12:26. And where I am, there shall also my servant be:

You cannot expect better lodgings than that; so, as Christ had to live here amid sorrow, and sin, and shame, you must be willing to do the same; but, as Christ was afterwards exalted to indescribable honour, so shall it be with you if you are his true servant

Joh 12:26. If any man serve me, him will my Father honour.

For such is the Fathers love to his Son, that he delights to honour all those who become his Sons faithful servants.

Joh 12:27. Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.

There was a conflict in the Saviours heart, the weakness of his true manhood striving with the strength of his infinite affection to his people, and also to his Father. We must never forget that He was in all points tempted like as we are, yet without sin. If it had been no pain to him to die as the Substitute for sinners, there would have been no atoning sacrifice in his death; and if no dread had overtaken him at the thought of death, it would have proved that he did not die as we do; and, therefore, he would not have been able to take our place as he did. Notice how the Saviour speaks of the struggle that was going on in his soul. What shall I say? Do you ever have to ask that question when you are trying to pray? If so, do not be astonished, for even your Lord and Master said the same. What shall I say? as if he paused to consider what form his prayer should take, shall I say, Father save me from this hour? No; but I will say, For this cause came I unto this hour.

Joh 12:28. Father, glorify thy name.

That is a grand answer to the Saviours question, What shall I say? And, when you do not know how to pray, you may always present that petition, Father, glorify thy name. You have some dear one at home very ill; you would be glad if the precious life might be spared, yet you are not sure whether you may ask for it? Well then, say, Father, glorify thy name. Possibly, you are passing through a great trial, and you would be glad to escape from it; yet you do not know whether it is the divine will that you should do so. Well then, you may, at any rate, put up this prayer, Father, glorify thy name. Whatever is most for thy glory, let that be my will as it is thy will.

Joh 12:28 Then came there a voice from heaven,

An audible voice, for those who stood by could hear it: There came a voice from heaven,

Joh 12:28-30. Saying, 1 have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. Jesus answered and said, This voice came not because of me, but for your sakes.

You needed to be strengthened as to the divine character and authority of my mission; you required to be comforted with the full assurance that I shall indeed be glorifying my Father even when I die upon the cross of Calvary.

Joh 12:31. Now is the judgment of this world:

This is a wonderful sentence, as if, in Christs death, the world was judged, and condemned; and so it was; nothing ever so convicted the world of high treason against God as when men said of the Lord Jesus Christ, Gods well-beloved Son, This is the Heir; come, let us kill him, and the inheritance shall be ours. The shedding of the blood of Christ upon the cross is the crimson evidence of the deep transgression of human nature: Now is the judgment of this world. There is another rendering of this text, retaining the Greek word, Now is the crisis of this world

Joh 12:31. Now shall the prince of this world be cast out.

Thank God for that! His throne was shaken to its fall when Christ died on Calvary. All the powers of darkness suffered eternal defeat in the hour that men and devils fancied they had gained the victory.

Joh 12:32-33. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die.

Yet they did not understand it, even then, clear as it now appears to us that he spake concerning his lifting up upon the cross.

Joh 12:34-36. The people answered him, We have heard out of the law that Christ abideth for ever: and how sayeth thou, The Son of man must be lifted up? who is this Son of man? Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. While ye have light, believe in the light, that ye may be the children of light These things spake Jesus, and departed, and did hide himself from them.

Fuente: Spurgeon’s Verse Expositions of the Bible

Joh 12:12. [315] , coming [that were come]) They must therefore have been Galileans, rather than inhabitants of Jerusalem.-, hearing [when they heard]) The less that Jesus coming had been expected, the more in proportion was it now eagerly welcomed.

[315] , on the following day) All that is related from this verse down to ver. 50, constitutes the proceedings of one day, which certainly was a day most abundant in important incident.-Harm., p. 450.

Fuente: Gnomon of the New Testament

Joh 12:12

On the morrow a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem,-[Josephus tells us that from two to three millions attended a passover. All four of the divine writers of the gospel give an account of his entry into Jerusalem. (See Mat 21:1-11; Mar 11:1-11; Luk 19:29-44).]

Fuente: Old and New Testaments Restoration Commentary

the Tribute of the Multitude

Joh 12:12-19

This multitude of enthusiastic lovers of Christ were principally from Galilee. They had already reached the city, but hearing of His approach they went forth to meet and accompany Him. They were proud to own Him as their prophet, and were profoundly touched by the wonderful miracles He had wrought among them. It was a foretaste and glimpse of that yet gladder outburst when He shall be recognized as the King of men. The lowliness of Jesus estate should have allayed the suspicion and hatred of His foes. What had they to fear from such a King! But the gladness of His followers maddened His adversaries, who saw with unconcealed vexation the spontaneous loyalty given by the crowds to Jesus, as contrasted with the strained obedience which, was yielded to their prescriptions and exactions. Another element in the crowd was contributed by those who had witnessed the raising of Lazarus.

Religious jealousy is deplorable. It leads to murder, if not by the Cross, yet by the lips. It embitters the heart, separates and divides those who ought to love, and hinders the coming of the Kingdom. The cure of hatred and jealousy is the admission of Christ to the heart-citadel as king.

Fuente: F.B. Meyer’s Through the Bible Commentary

On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, 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. And Jesus, when he had found a young ass, sat thereon; as it is written, Fear not, daughter of Sion: behold, thy King cometh, sitting on an asss colt. 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 people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record. For this cause the people also met him, for that they heard that he had done this miracle. The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him. And there were certain Greeks among them that came up to worship at the feast: the same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus. Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus. And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour. Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.

There are really two distinct incidents recorded in these verses, either of which might serve as the theme for a complete address, but I want to try to combine the two incidents. First, we have the Lord riding into Jerusalem and hailed as the Son of David, and then we have the Greeks coming with their quest, We would see Jesus (Joh 12:21).

Our Saviors mission is rapidly drawing to a close. For three-and-one-half wonderful years He had been moving about through the land of Palestine doing mighty works of power, bearing witness to the testimony that He came to give. Now He had come to Jerusalem in order that He might die, that He might give Himself a ransom for our sins there. At the first it looked as though the people were ready to receive Him as King and that He would not be rejected as He Himself had predicted. But this proved to be just an ephemeral movement, largely participated in by children and those who had been especially benefited by His ministry, who loved Him because of what He was and what He did. On the next day, the day following the visit in the house of Simon the leper, many people had come for the feast of the Passover, which was soon to be celebrated. When they heard that Jesus was coming to Jerusalem they went out to meet Him and took branches of palm trees, the palm being the well-known symbol of victory, crying Hosanna! or, Save now. That is quoted from Psalm 118, which is a Messianic Psalm, setting forth the Lord Jesus as the blessed Son of David. Hosanna! Blessed is the King of Israel that cometh in the name of the Lord (Joh 12:13).

One might say, Well, at last the Savior is being recognized for what He is, and will be able to take the throne and reign in righteousness, overthrowing all iniquity. It was just a little remnant of people who really acknowledged Him. The majority of the religious leaders had combined to refuse His claims, and it was not very long after the cries of Hosanna before these same leaders stirred up the people in Pilates judgment hall to cry, We have no king but Caesar (19:15). And so He was definitely rejected when He came as king.

He entered as predicted in the prophetic Word. We are told, Jesus, when he had found a young ass, sat thereon, as it is written (12:14). Step by step, from His birth right to the very last, the Lord has moved on in exact accord with prophecy. This very last week there were scores of prophecies fulfilled, made many hundreds of years before. In Zechariahs prophecy we have Him depicted riding into Jerusalem upon an ass, and upon a colt, the foal of an ass. It is from this book that the Spirit of God now quotes: As it is written, Fear not, daughter of Zion: behold thy King cometh, sitting on an asss colt (vv. 14-15). There was something striking even in that. Why? We are told in another gospel that the Lord was seated on a colt on which man had never ridden, an unbroken colt. It is not the easiest thing ordinarily to ride an unbroken colt, but this colt seemed instinctively to recognize its Master. Jesus was the Creator of all things, who had stooped in grace to become Man. So He took control of the colt and rode triumphantly into the city as the people spread their garments before Him and shouted their welcome.

Neither were these things understood by His disciples at first. But when Jesus had been glorified, when He had come through the agony of the cross, when He had been raised from the dead and ascended to Gods right hand in heaven, and the Holy Spirit had come, as He did at Pentecost, and opened their eyes to an understanding of the truth they never had before, then remembered they that these things were written of Him and that they had done these things unto Him. It is the work of the Holy Spirit of God to bring to mind the things that God has written in His Word for our instruction, for He wrote the words: Holy men of God spake as they were moved by the Holy Ghost (2Pe 1:21). And so it is a very simple thing for the Holy Spirit to take these things and open them up to the people of God, calling to mind prophecies and promises that have been long since forgotten until He brings them back to the sphere of consciousness.

The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record. For this cause the people also met him, for that they heard that he had done this miracle (Joh 12:17-18). The raising of Lazarus seemed to have a greater effect on the people than any of His other miracles. We need not wonder at that, for it certainly was His greatest physical miracle, as that of stilling the tempest was the greatest in connection with inanimate nature. By calling forth that man from the grave, who had been four days dead, Jesus demonstrated Himself to be the Resurrection and the Life. The people who had never considered His claims before began to wonder if He were the promised Messiah who was to come when He rode into Jerusalem on this occasion. But there were those who dissented and who eventually succeeded in alienating many of these people from Him. The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him (v. 19). And so Isaiahs words, spoken seven hundred years before as he contemplated the coming of the Messiah, were now being fulfilled: Who hath believed our report, and to whom is the arm of the LORD revealed? (53:1). Those who should have believed, who should have been the first to receive Him, were actually the first to reject Him.

We pass on to the next incident. When the Pharisees were thus deliberately and willfully rejecting the claims of Christ, it must have been a great joy to His heart to meet this first token of interest of the Gentile world in Him and the message He came to bring. We read in verse 20: And there were certain Greeks among them that came up to worship at the feast. Now, sometimes when in our English Version we read of Greeks the word is one that means not people who were actually Greeks by nature, but Jews who were born out among the Greeks in the Gentile world. But here it is really Greeks that are mentioned. These Gentiles had come up to the Jews feast, the Passover. They were perhaps proselytes. They may have recognized in Judaism a much purer, holier, and better religious system than that to which they had been accustomed among the pagan peoples of whom they formed a part.

There were a great many at that time who were dissatisfied and who were turning away from the gods their fathers had worshipped. Their hearts were yearning for something better, nobler, purer, and truer. And so as the Jews were scattered over all the world, where they had their synagogues and places of prayer, many of these inquiring Gentiles visited the Jewish meeting places and learned something of the one true and living God, and the promise that He had made to Abraham that a Seed was coming through whom the world should be blessed.

These Greeks may have been among them. They had come up to the Passover. They came to worship, we are told, and when in Jerusalem they heard about Jesus. They heard of this marvelous One who had lived among the people three-and-one-half years, who had gone about doing good, healing the sick, and opening the eyes of the blind. Doubtless they put many questions to those who had heard Him, and they would be asking themselves, Could He be the promised One? As they listened to the stories about Jesus, one can imagine them comparing notes and saying, Could this be the Logos for whom Plato longed? Could this be the One that the Jewish Scriptures, which we have been reading, promised, testifying of the coming into the world of the Messiah?

And so, learning that Jesus was already in the city, they sought out the company of the disciples. They came to Philip, who was of Bethsaida. Why to Philip? Well, his very name would appeal to them. Philip was a Greek name meaning a lover of horses. A great Greek king, Philip of Macedon, had made a wonderful name for himself, and this Philip, they may have thought, would have some link of understanding with them. They did not go to Peter, John, James, or to the other disciples. They went to Philip, who bore a Greek name, and they said, Sir, we would see Jesus. The thing they desired must have delighted Philips heart, for these Greeks were strangers. Gentiles from the outside who longed to see and know Jesus. Philip must have felt, Oh, the day of our Lords triumph must be near. The Gentiles are already coming, just as the Old Testament said, to recognize His claims.

Philip called Andrew, and Andrew and Philip together went to the Lord Jesus. I fancy they were most eager as they said, Master, will you come and meet some Gentiles who are here, who want to see and to know You, and who are interested in the message You give? I have no doubt Jesus revealed Himself to these Greeks, but we are not told that He did. We are told that He answered saying, The hour is come, that the Son of Man should be glorified (Joh 12:23). He recognized in this request of these Gentiles a kind of first-fruits of the great harvest from among the nations. He was about to be rejected by His own people, but the Scripture had said that if Israel rejected Him, He should become a light to lighten the Gentiles. So here is the first evidence of it in these Greeks with their request, We would see Jesus.

He saw in their request an evidence of what will take place in the whole Gentile world in the years to follow. He then told the disciples very seriously and very solemnly that He could not fully reveal Himself either to Jew or Gentile until He had passed through death and resurrection. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit (v. 24). What does He really mean? Well, He was the corn of wheat, and if He did not die there would be no salvation for any poor sinner. Jesus did not come to save men by His instruction. He did not come to save men by His example. He is not saying to men: If you will try to live in the way that I live, and follow My steps, you will be saved. Let me say again-as I have said many a time before, and that at the risk of being misunderstood-no one was ever saved by following Jesus. It is after we are saved that we begin to follow Him. He left us an example that we should follow, but we need to know Him as Redeemer. We need to receive divine life from Him before we can follow Him.

Jesus is not simply the great Teacher or Example. Jesus must suffer and die in order that men and women might be saved. Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. Apart from His death, the beautiful life of Jesus could not have saved one poor sinner. Instead of that, it would only condemn men. If there is anything that would show men how sinful they are, it would be to line up alongside the Lord Jesus. If you are pretty well satisfied with yourself, and want to see how wicked and corrupt and sinful you are in the sight of God, read these four Gospels, consider the life that Jesus lived, and you will soon see how far short you come. He abideth alone. He was the sinless One, the spotless One, the only begotten Son of the Father, and the One who could say, I do always those things that please him (8:29). He was the only Man who could turn to His worst enemies and say, Which of you convinceth Me of sin? (v. 46). His humanity was absolutely holy, and so He abode alone in His life here on earth.

He added, But if it die, it bringeth forth much fruit. He went to the cross, and upon that cross He gave Himself a ransom for our sins. He died that He might redeem us. He poured forth His most precious blood that we might be cleansed from all our iniquities. And now think of the millions down through the so-called Christian centuries who have found life and peace and salvation through His atoning death. The corn of wheat has indeed fallen into the ground in death, and there has been a great harvest. If it die, it bringeth forth much fruit.

Notice the challenge to those who trust Him in the verses that follow. If we profess to receive Him and take Him as our Savior, naturally we follow Him, and we become His disciples. And so He tells us, He that loveth his life shall lose it; but he that hateth his life in this world shall keep it unto life eternal (12:25).

To the worldling it always looks as though a Christian is throwing away his life when he gives up worldly follies and pleasures and devotes himself to the glory of the Lord Jesus Christ. But he who does throw away his life in this respect actually finds it. The worldling thinks he knows life at its best, but it is only the Christian who really enters into and enjoys the more blessed, deeper life. He enters into life at its highest, its richest, and its best.

Jesus said, If any man serve me, let him follow me; and where I am, there shall also my servant be (v. 26). There is a promise for every believer. You and I are given the privilege of not only believing in His name, but suffering for His sake, following in His steps, bearing shame and ignominy for Jesus sake, and some day God the Father is going to honor all of those who have borne shame for the name of His blessed Son.

Now, having spoken of the work of the cross, it would seem as though the soul of Jesus already began to enter into the dark shadow that was involved in His being made sin, for He said, Now is my soul troubled (v. 27a). What troubled Him? The fact that there on the cross He was to endure the pent-up wrath of God, that He was to be dealt with in judgment in order that we might be dealt with in grace. And all that disturbed His soul. He could not have been man in perfection and holiness if He did not shrink from being made sin for us. Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I [into the world. I came into the world to die, to give myself a ransom for all] (v. 27). And so instead of asking to be saved from that hour He prays that the Fathers name might be glorified. Then, we are told, there came a voice from heaven, and this is the third time in the experience of our Lord Jesus that there came such a voice from heaven, saying, I have both glorified it, and will glorify it again (v. 28).

When Jesus passed through the cross, God glorified His name by raising Him from the dead. He has glorified His name by setting His own Son at His right hand in highest heaven. He will yet glorify His name when He sends Jesus back into this scene to reign as King of Kings and Lord of Lords.

Fuente: Commentaries on the New Testament and Prophets

when they

(See Scofield “Mat 21:4”).

Fuente: Scofield Reference Bible Notes

much: Mat 21:8

come: Joh 11:55, Joh 11:56

Reciprocal: Exo 12:3 – in the tenth Zep 3:16 – be said Mat 20:17 – Jesus Mar 11:7 – and cast Luk 19:29 – when Luk 19:37 – the whole Joh 6:15 – take

Fuente: The Treasury of Scripture Knowledge

THE TRIUMPHAL ENTRY

On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees. And Jesus, when he had found a young ass, sat thereon; as it is written.

Joh 12:12-14

I. The principal figure in the procession was Jesus, now recognised for a short time as the Messiah, riding on a young ass.

(a) A king-like act. The ass used in times of peace, the horse in battle. (Cf. Jdg 5:10.)

(b) The colt provided by His own omniscience. (Cf. Luk 19:29-30; Luk 19:32.)

(c) Unbroken, never before ridden (Mar 11:2); because it was to be used for a sacred purpose. (Cf. 1Sa 6:7.) Jesus had complete power over it, that it should not be frightened. (Cf. Psa 8:6-7.)

(d) Thus He fulfilled a prophecy uttered six hundred years before (Zec 9:9) in order that He might be known and recognised to be what He really was.

II. Tokens of honour.

(a) Spreading of clothes, a ceremony for kings. (Cf. 2Ki 9:13.)

(b) Waving of branches. (Cf. Lev 23:40.)

(c) Acclamations from Psa 118:25-26. For the time they thought He was Messiah; but in the end the Chief Priests and Pharisees got their way.

III. Reasons why Jesus accepted all this.

(a) To give the Jews a last proof as to who He was.

(b) That His Sacrifice might be as public as possible. (Cf. Act 26:26; Luk 24:18.)

Archdeacon William Sinclair.

Illustration

Our Lord was not merely a very humble person, as some spiritualising interpreters would have explained Zechariahs words to mean, but He literally rode into Jerusalem on an ass. Such a fulfilment teaches us what we may expect in looking forward to the Second Advent of Jesus Christ. They show us that we must look for a literal accomplishment of the prophecies concerning that Second Coming, and not for a figurative and a spiritual one. For ever let us hold fast this great principle. To know that predictions about the Second Advent of Christ will be fulfilled literally, just as predictions about the first Advent of Christ were fulfilled literally, is the first step towards a right understanding of unfulfilled prophecy.

Fuente: Church Pulpit Commentary

Bethany was near Jerusalem, and the movements of Jesus were being made known in the city. The news evidently came back by the ones who had gone out to Bethany, mentioned in verse 9.

Fuente: Combined Bible Commentary

On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem,

[Much people that were come to the feast.] It is not greatly to our present purpose to enlarge in counting the multitude that flocked to the Passover. However, let the reader take this story in his way, and judge of it as he thinks fit:

“King Agrippa, desirous to know how great a multitude was at Jerusalem at the Passover, commanded the priests, saying, ‘Lay me aside one kidney of every lamb.’ They laid him aside six hundred thousand pair of kidneys: double the number to those that went out of Egypt. Now there was not any paschal lamb but was divided among more than ten persons. R. Chaija saith, ‘Forty, nay fifty persons.’ One time they went into the Mountain of the Temple, and it could not contain them. But there was a certain old man amongst them whom they trod under their feet. Wherefore they called that Passover the Crowded Passover.”

Although this be an account (according to the loose Rabbinical way of talking) that exceeds all belief or modesty, yet might the reader, without a monitor, take notice of something in it not unworthy observation. It is true, indeed, that the multitude of those that celebrated the Passover at every feast could hardly be numbered, it was so great; yet had Jerusalem hardly ever seen such a conflux of people as was at this very feast which we are now upon, they being gathered thither from all nations of the world, Acts_2; for that they were at the Passover as well as at Pentecost, there are hardly any, I believe, but will suppose.

Fuente: Lightfoot Commentary Gospels

A careful reader of the Gospels can hardly fail to observe that our Lord Jesus Christ’s conduct, at this stage of His earthly ministry, is very peculiar. It is unlike anything else recorded of Him in the New Testament. Hitherto we have seen Him withdrawing as much as possible from public notice, retiring into the wilderness, and checking those who would have brought Him forward and made Him a king. As a rule He did not court popular attention. He did not “cry or strive, or cause His voice to be heard in the streets.” (Mat 12:19.) Here, on the contrary, we see Him making a public entry into Jerusalem, attended by an immense crowd of people, and causing even the Pharisees to say, “Behold, the world is gone after Him.”

The explanation of this apparent inconsistency is not hard to find out. The time had come at last when Christ was to die for the sins of the world. The time had come when the true passover Lamb was to be slain, when the true blood of atonement was to be shed, when Messiah was to be “cut off” according to prophecy (Dan 9:26), when the way into the holiest was to be opened by the true High Priest to all mankind. Knowing all this, our Lord purposely drew attention to Himself. Knowing this, He placed Himself prominently under the notice of the whole Jewish nation. It was only meet and right that this thing should not be “done in a corner.” (Act 26:26.) If ever there was a transaction in our Lord’s earthly ministry which was public, it was the sacrifice which He offered up on the cross of Calvary. He died at the time of year when all the tribes were assembled at Jerusalem for the passover feast. Nor was this all. He died in a week when by His remarkable public entry into Jerusalem He had caused the eyes of all Israel to be specially fixed upon Himself.

We learn, for one thing, in these verses, how entirely voluntary the sufferings of Christ were.

It is impossible not to see in the history before us that our Lord had a mysterious influence over the minds and wills of all around Him, whenever He thought fit to use it. Nothing else can account for the effect which His approach to Jerusalem had on the multitudes which accompanied Him. They seem to have been carried forward by a secret constraining power, which they were obliged to obey, in spite of the disapproval of the leaders of the nation. In short, just as our Lord was able to make winds, and waves, and diseases, and devils obey Him, so was He able, when it pleased Him, to turn, the minds of men according to His will.

For the case before us does not stand alone. The men of Nazareth could not hold Him when He chose to “pass through the midst of them and go His way.” (Luk 4:30.) The angry Jews of Jerusalem could not detain him when they would have laid violent hands on Him in the Temple; but, “going through the midst of them, He passed by.” (Joh 8:59.) Above all, the very soldiers who apprehended Him in the garden, at first “went backward and fell to the ground.” (Joh 18:6.) In each of these instances there is but one explanation. A Divine influence was put forth. There was about our Lord during His whole earthly ministry a mysterious “hiding of His power.” (Hab 3:4.) But He had almighty power when He was pleased to use it.

Why then did He not resist His enemies at last? Why did He not scatter the band of soldiers who came to seize Him, like chaff before the wind? There is but one answer. He was a willing Sufferer in order to procure redemption for a lost and ruined soul. He had undertaken to give His own life as a ransom, that we might live for ever, and He laid it down on the cross with all the desire of His heart. He did not bleed, and suffer, and die, because He was vanquished by superior force, and could not help Himself, but because He loved us, and rejoiced to give Himself for us as our Substitute. He did not die because He could not avoid death, but because He was willing with all His heart to make His soul an offering for sin.

For ever let us rest our hearts on this most comfortable thought. We have a most willing and loving Savior. It was His delight to do His Father’s will, and to make a way for lost and guilty man to draw near to God in peace. He loved the work He had taken in hand, and the poor sinful world which He came to save. Never then let us give way to the unworthy thought that our Savior does not love to see sinners coming to Him, and does not rejoice to save them. He who was a most willing Sacrifice on the cross, is also a most willing Savior at the right hand of God. He is just as willing to receive sinners who come to Him now for peace, as He was to die for sinners, when He held back His power, and willingly suffered on Calvary.

We learn, for another thing, in these verses, how minutely the prophecies concerning Christ’s first coming were fulfilled.

The riding into Jerusalem on an ass, which is here recorded, might seem at first sight a simple action and in no way remarkable. But when we turn to the Old Testament, we find that this very thing had been predicted by the Prophet Zechariah five hundred years before. (Zec 9:9.) We find that the coming of a Redeemer some day, was not the only thing which the Holy Ghost had revealed to the Fathers but that even the least particulars of His earthly career were predicted and written down with precise accuracy.

Such fulfillments of prophecy as this deserve the special attention of all who love the Bible and read it with reverence. They show us that every word of Holy Scripture was given by inspiration of God. They teach us to beware of the mischievous practice of spiritualizing and explaining away the language of Scripture. We must settle it in our minds that the plain, literal meaning of the Bible is generally the true and correct meaning. Here is a prediction of Zechariah literally and exactly fulfilled. Our Lord was not merely a very humble person, as some spiritualizing interpreters would have explained Zechariah’s words to mean, but He literally rode into Jerusalem on an ass. Above all, such fulfillments teach us what we may expect in looking forward to the second advent of Jesus Christ. They show us that we must look for a literal accomplishment of the prophecies concerning that second coming, and not for a figurative and a spiritual one. For ever let us hold fast this great principle. Happy is that Bible-reader who believes the words of the Bible to mean exactly what they seem to mean. Such a man has got the true key of knowledge in looking forward to things to come. To know that predictions about the second advent of Christ will be fulfilled literally, just as predictions about the first advent of Christ were fulfilled literally, is the first step towards a right understanding of unfulfilled prophecy.

==================

Notes-

v12.-[On the next day.] This day must have been the Sunday before Easter, which is commonly known in England as “Palm Sunday,” from the circumstance here related.

[Much people…come to the feast.] This must include many of the Jews who had come up to the passover from Galilee, and were doubtless well acquainted with our Lord’s ministry and the numerous miracles He had wrought in Galilee. Some of them in all human probability had formed part of the multitude whom He fed with a few loaves in the wilderness.

[When they heard that Jesus was coming to Jerusalem.] We must suppose that by some means our Lord’s intention of coming to Jerusalem must have become known, either by Himself communicating it, or by His disciples learning it and telling others. This information would be carried back to the city by those who came from thence to Bethany on Saturday. Bethany however was on the direct road from Jericho to Jerusalem, and the tidings of our Lord’s approach may have traveled before Him for some days.

Rollock thinks this multitude must have been chiefly composed of Jews not residing in Jerusalem. The Jerusalem Jews, he thinks, are an instance of the old proverb, which he quotes, “the nearer the Church the further from God.”

v13.-[Took branches of palm trees, and went…meet him.] The precise motive of this action we are left to conjecture. Palm branches were carried by processions attending kings or victorious generals on public occasions. The triumphant host in heaven, which John saw in vision, was composed of persons having “palms in their hands.” (Rev 7:9.) It may be that some of the crowd on this occasion believed that Jesus was the Messiah. Others, we may be sure, did what the rest did, without any special motive at all. At most, we can only suppose that the multitude had a vague idea that Jesus was somebody very remarkable,-a prophet, or some one raised up by God,-and as such did Him honor.

Rollock thinks the custom of carrying branches at the feast of tabernacles, as the expression of joy, was the motive of the crowd here.

[And cried, Hosanna.] This Hebrew word is taken from Psa 118:25, and signifies “save now, we beseech Thee.”

Calvin thinks this phrase testified that they acknowledged Christ to be the Messiah, and considers that Psa 118:1-29 had special reference to Messiah’s coming.

[Blessed…King of Israel that cometh…name…Lord.] This sentence would be more literally rendered, “Blessed is He that cometh in the name of the Lord, the king of Israel.” It is partly taken from Psa 118:26; but there the words are simply “Blessed be He that cometh in the name of the LORD,” and no mention is made of “the king.”-We can only conjecture that some of the multitude had a vague idea that Jesus had come to be a temporal King, and a conquering Messiah, who would set Israel free from all foreign dominion. These few caught up the words of the Psalm, and their cry was taken up by the many around them, perhaps without knowing distinctly what they did or said. Nothing is so soon caught up as a popular cry. From “Hosanna” to “Crucify Him” there was only an interval of a very few days! Nothing is so worthless as popular applause.

Theophylact holds decidedly that the multitude honored our Lord as God. But I cannot think it.

v14.-[And Jesus…found…ass, sat thereon.] That there was no chance or accident in the ass being found, we know from Matthew’s Gospel, where we read that the disciples were sent to get the ass ready. (Mat 21:7.) Every step of this triumphal progress into Jerusalem was pre-arranged.

To ride upon an ass, we must always remember, was not so low and ignominious a mode of traveling as it may seem to us. The Eastern ass is a very different creature to the English ass,-larger, stronger, and far more valuable. Asses are specially named as part of the wealth of Abraham, Jacob, and Job. (Gen 12:16; Gen 30:43; Job 42:12.) Solomon had an officer specially over the asses. (1Ch 27:30.) Abraham, Balaam, Achsah, Abigail, and the Shunamite rich woman, all rode on asses. To ride on white asses was a mark of great men in the days of the Judges. (Jdg 5:10.) The idea therefore of anything degrading in riding on an ass must be entirely dismissed from our minds.

On the other hand, it is undeniable that the ass is not the animal that a king or ruler, in any age, has ever chosen to use on public occasions, in heading a procession. The horse has always been preferred. The use of an ass, we cannot doubt, was meant to show that our Lord’s kingdom was utterly unlike the kingdoms of this world. No Roman soldier in the garrison of Jerusalem, who, standing at his post or sitting in his barrack-window, saw our Lord riding on an ass, could report to his centurion that He looked like one who came to wrest the kingdom of Juda out of the hand of the Romans, drive out Pontius Pilate and his legions from the tower of Antonia, and achieve independence for the Jews with the sword!

The Greek word rendered “young ass” here, is a diminutive, and seems used intentionally to show that it was a very young or small ass.

[As it is written.] By riding on an ass our Lord had fulfilled the prophecy of Zechariah, in which, 500 years before, the prophet had foretold that the King of Zion would one day appear “riding upon an ass.” At the time when he prophesied this, there were no kings in Jerusalem. The kingdom had ceased at the captivity. We cannot doubt that this prophecy was well known among the Scribes and Pharisees, and taken together with the fact that Daniel’s 70 weeks were expiring, our Lord’s entry into Jerusalem in this fashion must have raised many thoughts in their hearts.

Let it be noted that many like events in our Lord’s earthly ministry were foreknown and foretold long before they happened, and with increasing minuteness and particularity as the roll of prophecy drew near to an end.

v15.-[Fear not, daughter of Sion, etc.] It will be observed, of course, that John does not quote literally and exactly all that Zechariah said. He omits several words. The explanation is simple. He did not quote from memory only, and so forget part, but he purposely only quoted that part of the prediction which was now specially fulfilled: viz., “the riding on the ass.” The object of the prophecy, when it was first delivered, was to comfort the Jews in their low and decayed state, after their return from Babylon, by a promise of Messiah. Therefore Zechariah was taught by the Holy Ghost to say things which may be paraphrased as follows: “Fear not; be not cast down or depressed, O daughter of Sion, or inhabitants of Jerusalem. Low and depressed as your condition may be now, there will be a day when you shall have a King again. There shall come One who will ride on a certain public occasion into thy gates,-a King on an ass’s colt; not as a warrior, with a sword in hand, but as a peaceful Prince, a just and holy King, better even than David, Solomon, Hezekiah, or Josiah, and bringing with Him salvation for souls. Therefore think not thyself forsaken, because thou art poor now, and have no King. Look forward to thy coming King.”

Let it be noted that Christ’s coming, first or second, is always the great topic of comfort in prophetical writings.

v16.-[These things understood not…disciples…first.] It is clear from this and other kindred passages, that our Lord’s own immediate followers had a very imperfect knowledge of our Lord’s Person and work, and of the fulfillment of Scripture which was going on around them. Brought up amidst Jewish notions of a glorious temporal Messiah, they failed to see the full meaning of many of our Lord’s doings.

Let us never forget that men may be true Christians, and right hearted, and yet be very ignorant on some points. “Faith,” says Zwingle, on this verse, “admits of degrees and increase.” In estimating others, we must make great allowance for early training and associations.

[But when Jesus was glorified.] This must mean, as Theophylact says, our Lord’s ascension. After that time, and the day of Pentecost, the minds of the disciples were greatly enlightened. Compare Joh 7:39-“The Holy Ghost was not yet given, because Jesus was not yet glorified.”

[Then remembered…these things…written of Him.] The power of memory to see things long after they happen, in a new light, and then to recollect them vividly, is very remarkable. In no case does it appear more curiously than in the rising again in our minds of texts and sermons heard long ago, which at the time apparently left no impression on us. Preachers and teachers may take comfort in this. All is not lost that they say, although their hearers and scholars may seem at the time to pay no attention. Their words in many cases shall have a resurrection. One great cause of this, is that it is part of the Holy Ghost’s office “to bring things to remembrance.” (Joh 14:26.)

[And…they…done these things…Him.] The disciples found, long after the triumphant entry into Jerusalem, that they had been unconscious actors in a mighty accomplishment of Scripture. This is a thought for us all. We have not the least idea, during the greater part of our lives, how much of God’s great purposes on earth are being carried on through us and by us, without our being conscious of it. The full extent to which they are carried on we shall never know till we wake up in another world. We shall then discern with wonder and amazement the full meaning of many a thing in which we were unconscious agents during our lives.

Calvin remarks, “Then, after the ascension, did it occur to the disciples that Christ did not do these things rashly, and that these men were not employed in idle amusement, but that the whole transaction had been regulated by the providence of God.”

Poole observes, that here John “confesseth his own ignorance.” He was present, and saw all that was done, but did not understand it at the time.

v17.-[The people therefore…Lazarus…bare record.] I feel no doubt that this verse describes one part of the multitude which met our Lord, and the following verse describes another part. One part, and of course a small one, consisted of those who had seen the raising of Lazarus. The other, and a much larger one, consisted of those who had only heard the report.

That there must have been a very large number of persons present at the miracle of Bethany, is, I think, indirectly proved by the expression here used, “people that were with Him.”

The words “bare record,” must mean that they testified that a great miracle really had been wrought, and that this same Jesus, now riding on an ass before the eyes of the people, was that very Person who had wrought it. I do not see that we can possibly get more out of the expression, and I cannot suppose that these people testified their belief in Christ’s Messiahship.

The double expression, “called out of his grave,” and “raised from the dead,” deserves notice. It is doubtless meant to keep before our minds the mighty simplicity of the means used by our Lord. He spoke, and it was done. He “called” to Lazarus to come forth, and he was “raised” at once.

v18.-[For this cause…people met Him, etc.] This verse describes the state of mind of the larger part of the multitude which surrounded our Lord at His entry into Jerusalem. It consisted of those who had heard the report of His raising Lazarus,-a story magnified, no doubt, in the telling. Strong curiosity to see the Person who had done such a miracle, would call forth an immense crowd in any city. But among Jews, familiar with Old Testament miracles, assembled in enormous numbers for the Passover, excited by the rumor of Messiah coming,-among such we may well believe that the report of Jesus coming in from Bethany, would draw together many myriads of spectators to meet Him.

The Greek words, “for this cause,” here seem to refer forward to the latter part of the verse, and not backward to the preceding verse. Compare Joh 10:17, where the same form of language is used.

v19.-[The Pharisees…said…prevail nothing.] This is the language of men baffled, angry, and at their wits’ end from vexation, to see their plans defeated. Instead of finding people willing to lay hands on Jesus as a malefactor, and to deliver Him up into their power, they beheld a large multitude surrounding Him with joyful acclamations, and saluting Him as a King! Of course they could do nothing but sit still and see it. The least attempt to use violence against our Lord would have raised a tumult, and endangered their own lives. So that they were obliged to see their most hated enemy entering Jerusalem in triumph, like Mordecai led by Haman. (Est 6:11.)

“Perceive ye,” I believe, should be taken as an imperative, and not as an interrogative indicative. It sounds like the language of men looking on from the city walls or the temple courts, as the huge procession wound slowly through the gates of the city. “Behold this sight! Behold how you do nothing effectual to stop this fellow’s course! Your order to denounce Him, and have Him apprehended, is utterly useless and unprofitable.”

Chrysostom and Theophylact think that those who said this had some faith and felt rightly, but had not courage enough to confess Christ. But I cannot agree with them. Calvin and other reformers think, on the contrary, that it was the language of Christ’s enemies.

Bullinger observes that wicked men show their wickedness especially by their dislike of true religion, and their annoyance when, as in the case before us, it seems to enjoy a temporary popularity. For neglect and contempt of religion, they show no concern at all.

[Behold…world…gone after Him.] Some allowance must of course be made for the exaggerated language which angry and disappointed men use under the influence of passion. Nevertheless the word “world” may not be really so extravagant as it appears at first, when we consider the immense number of Jews who attended the passover feast. According to a computation made by Josephus there were nearly three millions of people assembled on such occasions at Jerusalem. At this rate we can understand that the crowd drawn together by our Lord’s public entry might well be so large as to warrant the saying, “The world is gone after Him.” Most of the crowd, it may be remembered, were not dwellers in Jerusalem, but strangers, who were only visitors or sojourners, absent from home, and would materially swell a crowd.

In leaving this passage it is impossible not to feel that there must have been an overruling, constraining influence on the minds of the Jewish people on the occasion of our Lord’s triumphant entry into Jerusalem. This no doubt was an influence miraculously exercised by our Lord in order to draw all men’s attention to Himself, and to make His approaching Sacrifice on the cross as public an event as possible.

Rollock observes, “A secret power of royal authority stirred up the minds of the multitude to receive Christ as a king.” He also observes that it is the same power which Christ will put forth when He comes at the last day to judge the world.

Fuente: Ryle’s Expository Thoughts on the Gospels

Joh 12:12. The next day, that is, the day following the feast in Bethany (see on Joh 12:2), and therefore our Sunday; the day, it may be observed, fixed in the tradition of the Church for the triumphal entry, tradition thus confirming the exegesis of the text, and finding in the latter support for its own correctness. This first day of the Jewish week was the 10th Nisan, the clay on which the typical Paschal lamb was selected and set apart for sacrifice (Exo 12:3).

The common people that were come to the feast, when they heard that Jesus was coming to Jerusalem. The common people here spoken of are not the Jews (Joh 12:9), but the multitude that had assembled at Jerusalem at the time in order to celebrate the Passover. It would seem that this crowd was afterwards joined by those belonging to Jerusalem itself who had gone out previously to Bethany to see Jesus (Joh 12:17). Of the impression produced upon the latter we have already heard. The feelings animating the former appear both in their actions and in their words.

Fuente: A Popular Commentary on the New Testament

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.

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.

Fuente: Expository Notes with Practical Observations on the New Testament

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, , 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 asss colt We shall easily see the propriety of applying Zechariahs 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 Gods 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.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

II. The Entrance into Jerusalem: Joh 12:12-19.

Jesus had striven on every occasion to repress the popular manifestations in His favor (Joh 6:15; Luk 14:25-33; Luk 19:11 ff., etc.). Now He allows free play to the feelings of the multitude and surrenders Himself to the public homage which is prepared for Him. What precautions had He still to take? Ought He not once at least in His life to be acknowledged and saluted in His character of King of Israel? In any case, the hour of His death was near; that of His royal advent had therefore sounded.

The tradition of the Christian Church fixes the entrance of Jesus into Jerusalem on the Sunday which preceded the Passion. The most probable explanation of Joh 12:1 has not confirmed this view; it was probably Monday. Three of the evangelists do not speak of the time of day when this event occurred. Why then may we not connect our view with the one who positively indicates it? This one is Mark. He says, Joh 11:11 : And Jesus entered into Jerusalem and into the temple; and, having looked round about upon all things, as it was already late, he went away to Bethany with the Twelve. These words imply that, after having entered into Jerusalem, Jesus did nothing further of importance on that day, because the hour was already too late. Hence it follows that the entrance took place during the second half of the day. How is it possible to call this a harmonistic conclusion, as Weiss does? Does John say anything contrary to this narrative of Mark?

ADDITIONAL NOTES BY THE AMERICAN EDITOR.

Vv. 12-19.

1. The story of the entrance of Jesus into Jerusalem is given by John with a different purpose from that of the Synoptic writers. The latter relate the story simply as an occurrence in Jesus’ life, having indeed the remarkable character which belongs to it, but yet only one among the incidents of the closing part of the history. In John’s Gospel it stands, as Godet remarks, between the resurrection of Lazarus (its cause) and the condemnation of Jesus (its effect), as a kind of connecting link to unite the two. We may add: it is also introduced with reference to the matter of faith this being another instance where the author represents the limitation of the understanding of the disciples before the time when Jesus was glorified. That the account should, in some respects, differin the insertion or omission of detailsfrom that which is given by the Synoptics, may afford no occasion for surprise when these considerations are borne in mind. The reference to the entrance as from Bethany is not strange, as the author’s desire is to connect the matter with the miracle and the feast which had taken place. Matthew has no such special occasion for alluding to Bethany, but has occasion to speak of Jericho. We may easily believe, as Godet says, that while the body of the caravan continued its journey to Jerusalem, Jesus and His disciples stopped at Bethany.

2. The relation of the raising of Lazarus to the great movement of this day is, undoubtedly, set forth with much distinctness and emphasis in this passage; but, so far as the influence on the final catastrophe is concerned, the point made prominent is, again, the alarm occasioned in the minds of the Pharisees. The very careful and exact manner in which this story is told, as related to all its different bearings, is clearly indicative of an intelligent and deliberate plan on the author’s part.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

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.

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 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 Juda 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]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

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.

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 mans 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 Conquerors 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 Lords 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 Gods 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 Lords 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 Saviors 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 cant 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.

Fuente: William Godbey’s Commentary on the New Testament

5. Jesus’ triumphal entry 12:12-19 (cf. Matthew 21:1-11; Mark 11:1-11; Luke 19:29-40)

The importance of this incident in Jesus’ ministry is evident from the fact that all four Gospel evangelists recorded it. Matthew and Mark placed this event before Mary’s anointing of Jesus in Simon’s house (Joh 12:1-8). However, John’s order is probably the chronological one in view of his time references and the fact that Matthew and Mark frequently altered the chronological sequence for thematic purposes.

The scene now shifts from a quiet dinner with a few close friends in the small town of Bethany. We see next a noisy public parade through the streets of Jerusalem. This was the only public demonstration that Jesus allowed during His earthly ministry.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The next day would have been Sunday (cf. Joh 12:1). The great multitude that had come to Jerusalem for the Passover undoubtedly included many pilgrims from Galilee, where Jesus had His greatest following. The crowd evidently surrounded Jesus since Matthew and Mark wrote that there were many people in front of Jesus and many behind Him (Mat 21:9; Mar 11:9).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

II. THE ENTRY INTO JERUSALEM.

“On the morrow a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem, took the branches of the palm trees, and went forth to meet Him, and cried out, Hosanna: Blessed is He that cometh in the name of the Lord, even the King of Israel. And 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. 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 multitude therefore that was with Him when He called Lazarus out of the tomb, and raised him from the dead, bare witness. For this cause also the multitude went and met Him, for that they heard that He had done this sign. The Pharisees therefore said among themselves, Behold, how ye prevail nothing: lo, the world is gone after Him.”– Joh 12:12-19.

If our Lord arrived in Bethany on Friday evening and spent the Sabbath with His friends there, “the next day” of Joh 12:12 is Sunday; and in the Church year this day is known as Palm Sunday, from the incident here related. It was also the day, four days before the Passover, on which the Jews were enjoined by the law to choose their paschal lamb. Some consciousness of this may have guided our Lord’s action. Certainly He means finally to offer Himself to the people as the Messiah. Often as He had evaded them before, and often as He had forbidden His disciples to proclaim Him, He is now conscious that His hour has come, and by entering Jerusalem as King of peace He definitely proclaims Himself the promised Messiah. As plainly as the crowning of a new monarch and the flourish of trumpets and the kissing of his hand by the great officers of state proclaim him king, so unmistakably does our Lord by riding into Jerusalem on an ass and by accepting the hosannas of the people proclaim Himself the King promised to men through the Jews, as the King of peace who was to win men to His rule by love and sway them by a Divine Spirit.

The scene must have been one not easily forgotten. The Mount of Olives runs north and south parallel to the east wall of Jerusalem, and separated from it by a gully, through which flows the brook Kidron. The Mount is crossed by three paths. One of these is a steep footpath, which runs direct over the crest of the hill; the second runs round its northern shoulder; while the third crosses the southern slope. It was by this last route the pilgrim caravans were accustomed to enter the city. On the occasion of our Lord’s entry the road was probably thronged with visitors making their way to the great annual feast. No fewer than three million persons are said to have been sometimes packed together in Jerusalem at the Passover; and all of them being on holiday, were ready for any kind of excitement. The idea of a festal procession was quite to their mind. And no sooner did the disciples appear with Jesus riding in their midst than the vast streams of people caught the infection of loyal enthusiasm, tore down branches of the palms and olives which were found in abundance by the roadside, and either waved them in the air or strewed them in the line of march. Others unwrapped their loose cloaks from their shoulders and spread them along the rough path to form a carpet as He approached–a custom which is still, it seems, observed in the East in royal processions, and which has indeed sometimes been imported into our own country on great occasions. Thus with every demonstration of loyalty, with ceaseless shoutings that were heard across the valley in the streets of Jerusalem itself, and waving the palm branches, they moved towards the city.

Those who have entered the city from Bethany by this road tell us that there are two striking points in it. The first is when at a turn of the broad and well-defined mountain track the southern portion of the city comes for an instant into view. This part of the city was called “the city of David,” and the suggestion is not without probability that it may have been at this point the multitude burst out in words that linked Jesus with David. “Hosanna to the Son of David. Blessed is the King that cometh in the name of the Lord. Blessed is the kingdom of our father David. Hosanna, peace and glory in the highest.” This became the watchword of the day, so that even the boys who had come out of the city to see the procession were heard afterwards, as they loitered in the streets, still shouting the same refrain.

After this the road again dips, and the glimpse of the city is lost behind the intervening ridge of Olivet; but shortly a rugged ascent is climbed and a ledge of bare rock is reached, and in an instant the whole city bursts into view. The prospect from this point must have been one of the grandest of its kind in the world, the fine natural position of Jerusalem not only showing to advantage, but the long line of city wall embracing, like the setting of a jewel, the marvellous structures of Herod, the polished marble and the gilded pinnacles glittering in the morning sun and dazzling the eye. It was in all probability at this point that our Lord was overcome with regret when He considered the sad fate of the beautiful city, and when in place of the smiling palaces and apparently impregnable walls His imagination filled His eye with smoke-blackened ruins, with pavements slippery with blood, with walls breached at all points and choked with rotting corpses.

Our Lord’s choice of the ass was significant. The ass was commonly used for riding, and the well-cared-for ass of the rich man was a very fine animal, much larger and stronger than the little breed with which we are familiar. Its coat, too, is as glossy as a well-kept horse’s–“shiny black, or satiny white, or sleek mouse colour.” It was not chosen by our Lord at this time that He might show His humility, for it would have been still humbler to walk like His disciples. So far from being a token of humility, He chose a colt which apparently had never borne another rider. He rather meant by claiming the ass and by riding into Jerusalem upon it to assert His royalty; but He did not choose a horse, because that animal would have suggested royalty of quite another kind from His–royalty which was maintained by war and outward force; for the horse and the chariot had always been among the Hebrews symbolic of warlike force. The disciples themselves, strangely enough, did not see the significance of this action, although, when they had time to reflect upon it, they remembered that Zechariah had said: “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and He shall speak peace unto the heathen.”

When John says, “these things understood not His disciples at the first,” he cannot mean that they did not understand that Jesus by this act claimed to be the Messiah, because even the mob perceived the significance of this entry into Jerusalem and hailed Him “Son of David.” What they did not understand, probably, was why He chose this mode of identifying Himself with the Messiah. At any rate, their perplexity brings out very clearly that the conception was not suggested to Jesus. He was not induced by the disciples nor led on by the people to make a demonstration which He Himself scarcely approved or had not intended to make. On the contrary, from His first recorded act that morning He had taken command of the situation. Whatever was done was done with deliberation, at His own instance and as His own act.[4]

This then in the first place; it was His own deliberate act. He put Himself forward, knowing that He would receive the hosannas of the people, and intending that He should receive them. All His backwardness is gone; all shyness of becoming a public spectacle is gone. For this also is to be noted–that no place or occasion could have been more public than the Passover at Jerusalem. Whatever it was He meant to indicate by His action, it was to the largest possible public He meant to indicate it. No longer in the retirement of a Galilean village, nor in a fisherman’s cottage, nor in dubious or ambiguous terms, but in the full blaze of the utmost publicity that could possibly be given to His proclamation, and in language that could not be forgotten or misinterpreted, He now declared Himself. He knew He must attract the attention of the authorities, and His entrance was a direct challenge to them.

What was it then that with such deliberation and such publicity He meant to proclaim? What was it that in these last critical hours of His life, when He knew He should have few more opportunities of speaking to the people, He sought to impress upon them? What was it that, when free from the solicitations of men and the pressure of circumstances, He sought to declare? It was that He was the Messiah. There might be those in the crowd who did not understand what was meant. There might be persons who did not know Him, or who were incompetent judges of character, and supposed He was a mere enthusiast carried away by dwelling too much on some one aspect of Old Testament prophecy. In every generation there are good men who become almost crazed upon some one topic, and sacrifice everything to the promotion of one favourite hope. But however He might be misjudged, there can be no question of His own idea of the significance of His action. He claims to be the Messiah.

Such a claim is the most stupendous that could be made. To be the Messiah is to be God’s Viceroy and Representative on earth, able to represent God adequately to men, and to bring about that perfect condition which is named “the kingdom of God.” The Messiah must be conscious of ability perfectly to accomplish the will of God with man, and to bring men into absolute harmony with God. This is claimed by Jesus. He stands in His sober senses and claims to be that universal Sovereign, that true King of men, whom the Jews had been encouraged to expect, and who when He came would reign over Gentiles as well as Jews. By this demonstration, to which His previous career had been naturally leading up, He claims to take command of earth, of this world in all its generations, not in the easier sense of laying down upon paper a political constitution fit for all races, but in the sense of being able to deliver mankind from the source of all their misery and to lift men to a true superiority. He has gone about on earth, not secluding Himself from the woes and ways of men, not delicately isolating Himself, but exposing Himself freely to the touch of the malignities, the vulgarities, the ignorance and wickedness of all; and He now claims to rule all this, and implies that earth can present no complication of distress or iniquity which he cannot by the Divine forces within Him transform into health and purity and hope.

This then is His deliberate claim. He quietly but distinctly proclaims that He fulfils all God’s promise and purpose among men; is that promised King who was to rectify all things, to unite men to Himself, and to lead them on to their true destiny; to be practically God upon earth, accessible to men and identified with all human interests. Many have tested His claim and have proved its validity. By true allegiance to Him many have found that they have gained the mastery over the world. They have entered into peace, have felt eternal verities underneath their feet, and have attained a connection with God such as must be everlasting. They are filled with a new spirit towards men and see all things with purged eyes. Not abruptly and unintelligibly, by leaps and bounds, but gradually and in harmony with the nature of things, His kingdom is extending. Already His Spirit has done much: in time His Spirit will everywhere prevail. It is by Him and on the lines which He has laid down that humanity is advancing to its goal.

This was the claim He made; and this claim was enthusiastically admitted by the popular instinct.[5] The populace was not merely humouring in holiday mood a whimsical person for their own diversion. Many of them knew Lazarus and knew Jesus, and taking the matter seriously gave the tone to the rest. The people indeed did not, any more than the disciples, understand how different the kingdom of their expectation was from the kingdom Jesus meant to found. But while they entirely misapprehended the purpose for which He was sent, they believed that He was sent by God: His credentials were absolutely satisfactory, His work incomprehensible. But as yet they still thought He must be of the same mind as themselves regarding the work of the Messiah. To His claim, therefore, the response given by the people was loud and demonstrative. It was indeed a very brief reign they accorded to their King, but their prompt acknowledgment of Him was the instinctive and irrepressible expression of what they really felt to be His due. A popular demonstration is notoriously untrustworthy, always running to extremes, necessarily uttering itself with a loudness far in excess of individual conviction, and gathering to itself the loose and floating mass of people who have no convictions of their own, and are thankful to any one who leads them and gives them a cue, and helps them to feel that they have after all a place in the community. Who has not stood by as an onlooker at a public demonstration and smiled at the noise and glare that a mass of people will produce when their feelings are ever so little stirred, and marked how even against their own individual sentiments they are carried away by the mere tide of the day’s circumstances, and for the mere sake of making a demonstration? This crowd which followed our Lord with shoutings very speedily repented and changed their shouts into a far blinder shriek of rage against Him who had been the occasion of their folly. And it must indeed have been a humbling experience for our Lord to have Himself ushered into Jerusalem by a crowd through whose hosannas He already heard the mutter of their curses. Such is the homage He has to content Himself with–such is the homage a perfect life has won.

For He knew what was in man; and while His disciples might be deceived by this popular response to His claim, He Himself was fully aware how little it could be built upon. Save in His own heart, there is no premonition of death. More than ever in His life before does His sky seem bright without a cloud. He Himself is in His early prime with life before Him; His followers are hopeful, the multitude jubilant; but through all this gay enthusiasm He sees the scowling hate of the priests and scribes; the shouting of the multitude does not drown in His ear the mutterings of a Judas and of the Sanhedrim. He knew that the throne He was now hailed to was the cross, that His coronation was the reception on His own brows of all the thorns and stings and burdens that man’s sin had brought into the world. He did not fancy that the redemption of the world to God was an easy matter which could be accomplished by an afternoon’s enthusiasm. He kept steadily before His mind the actual condition of the men who were by His spiritual influence to become the willing and devoted subjects of God’s kingdom. He measured with accuracy the forces against Him, and understood that His warfare was not with the legions of Rome, against whom this Jewish patriotism and indomitable courage and easily roused enthusiasm might tell, but with principalities and powers a thousandfold stronger, with the demons of hatred and jealousy, of lust and worldliness, of carnality and selfishness. Never for a moment did He forget His true mission and sell His spiritual throne, hard-earned as it was to be, for popular applause and the glories of the hour. Knowing that only by the utmost of human goodness and self-sacrifice, and by the utmost of trial and endurance, could any true and lasting rule of men be gained, He chose this path and the throne it led to. With the most comprehensive view of the kingdom He was to found, and with a spirit of profound seriousness strangely contrasting in its composed and self-possessed insight with the blind tumult around Him, He claimed the crown of the Messiah. His suffering was not formal and nominal, it was not a mere pageant; equally real was the claim He now made and which brought Him to that suffering.

FOOTNOTES:

[4] This is more distinctly brought out in the Synoptic Gospels than in St. John: cp. Mar 11:1-10.

[5] According to the reading of the scene by St. John, the people needed no prompting.

Fuente: Expositors Bible Commentary

Disfruta de miles de canciones cristianas en exclusiva sólo en Bibles