Exegetical and Hermeneutical Commentary of Matthew 21:8
And a very great multitude spread their garments in the way; others cut down branches from the trees, and strewed [them] in the way.
8. a very great multitude ] Rather, the greater part of the crowd.
spread their garments in the way ] Instances are recorded of similar acts of respect shewn to Rabbis by their disciples. See Schttgen, ad loc.
Fuente: The Cambridge Bible for Schools and Colleges
And a very great multitude … – Others showed the same respect by throwing their garments before him; others by cutting down branches of trees and casting them in the way. This was the way in which conquerors and princes were often honored. To cast flowers, or garlands, or evergreens before a warrior returning from victory, or a king entering into his kingdom, was a common way of testifying joyful and triumphant feeling. Thus Josephus says that Alexander and Agrippa were received at Jerusalem. So in our own land some of the most acceptable tokens of rejoicing ever bestowed upon Washington were garlands of roses scattered in his path by children. So the path of Lafayette was often strewed with flowers, as a mark of respect and of a nations gratitude. John says Joh 12:13 that these branches were branches of the palm-tree. The palm was an emblem of joy and victory. It was used by the Roman soldiers, as well as the Jews, as a symbol of peace. See 1 Macc. 13:51; 2 Macc. 10:6, 7; Rev 7:9.
The palm-tree is common in warm climates, and was abundant in Palestine. The finest grew about Jericho and Engedi. Hence, Jericho was called the city of palm-trees. The palm has a long and straight body, a spreading top, and an appearance of very great beauty. It produces an agreeable fruit, a pleasant shade, a kind of honey little inferior to the honey of bees, and from it was drawn a pleasant wine much used in the East. On ancient coins the palm-tree is often a symbol of Judea. On coins made after Jerusalem was taken, Judea is represented by a female sitting and weeping under a palm-tree. A reference to the palm-tree occurs often in the Bible, and its general form and uses are familiar to most readers.
Strictly speaking, the palm has no branches, but at the summit from forty to eighty twigs or leaf-stalks spring forth. These are referred to in Neh 8:15. The leaves are set around the trunk in circles of about six. The lower row is of great length, and the vast leaves bend themselves in a curve toward the earth: as the circles ascend, the leaves are shorter. In the month of February, there sprout from between the junctures of the lower stalks and the trunk little scales, which develop a kind of bud, the germ of the coming fruit. These germs are contained in a thick and tough skin, not unlike leather. According to the account of a modern traveler, a single tree in Barbary and Egypt bears from fifteen to twenty large clusters of dates, weighing from 15 to 20 lbs. each. The palm-tree lives more than 200 years, and is most productive from the 30th until the 80th year. The Arabs speak of 260 uses to which the different parts of the palm-tree are applied.
The inhabitants of Egypt, Arabia, and Persia depend much on the fruit of the palm-tree for their subsistence. Camels feed on the seed, and the leaves, branches, fibres, and sap are all very valuable.
The branches referred to by John Joh 12:13 are the long leaves which shoot out from the top of the tree, and which were often carried about as the symbol of victory. Compare the notes at Isa 3:26.
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. Cut down branches from the trees] Carrying palm and other branches was emblematical of victory and success. See 1 Mac. xiii. 51; 2 Mac. x. 7; and Re 7:9.
The rabbins acknowledge that the prophecy in Zechariah refers to the Messiah; so Rab. Tancum, and Yalcut Rubeni has a strange story about the ass. “This ass is the colt of that ass which was created in the twilight of the sixth day. This is the ass which Abraham found when he went to sacrifice his son. This is the ass on which Moses rode when he went to Egypt; and this is the ass on which the Messiah shall ride.” Some of the Jews seem to think that the zebra is intended; for according to Bab. Sanhedr. fol. 98, when Shapoor, king of Persia, said to Rabbi Samuel: “You say your Messiah will come upon an ass; I will send him a noble horse.” To which the rabbi replied, “You have not a horse with a hundred spots (query, streaks) like his ass.” See Lightfoot and Schoettgen.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And a very great multitude,…. Which consisted partly of the great multitude which followed Christ from Jericho, and partly of the much people that were come up to the feast of the passover from divers parts, and met him from Jerusalem; see Joh 12:12. These, many of them, for it cannot be thought to be done by them all,
spread their garments in the way; either in the middle of the road, instead of carpets, to ride upon; the Persic version adds, “that he might pass over them”: this they did, in honour to him as a king. So when Jehu declared to the princes of Israel, that he was anointed king of Israel, they hastened, and took every man his garment, and put it under him, 2Ki 9:13 that is, to tread upon; though the Jewish writers x say, it was done that he might be higher than them all, suitable to the dignity of a king: and it is reported y of Cato Uticensis, the emperor, that his soldiers strewed their garments for him to walk upon: or these garments were spread by the way side. Dr. Lightfoot conjectures, that little tents might be raised by them along the road, upon which they spread their garments to make a show, in imitation of the feast of tabernacles, to which there is a very great resemblance in many things which occur in this account; when they used to spread linen cloth, garments, and fruits, over their booths, for decoration and ornament; as appears from their traditions about these things:
“Nydo hyle oryp, “if a man spreads a linen cloth over it”, (his booth,) because of the sun, or under it, because of the falling of leaves, c. or spreads it over a canopy, it is not right but he may spread it over the bedposts z.”
That is, for ornament, as the commentators observe a. Again,
“dgb hyle vrp, if a man spreads a garment over it, (his booth,) or if he spreads it under it, because of what falls it is not right; but if he spreads it so as that it is, , “for ornament”, it is right; and so if he covers it according to the tradition of it, and encompasses it with various kinds of fruits, and precious things, and vessels which hang upon it, whether on its walls, or on its covering, so they be for ornament, it is right b.”
In like manner, the multitude might hang their garments, to make the show the greater, either on such booths, or on the houses and trees, that were upon the road, as they went along.
Others cut down branches from the trees; from the olive trees, as the Persic version expresses it, which grew in great plenty hereabout; and also from the palm trees, the branches of which, with the boughs of other trees, were what the Jews used to carry in their hands on the feast of tabernacles; see Le 23:40 and the Evangelist John expressly says, that the people which met Christ from Jerusalem at this time, did take branches of palm trees in their hands,
Joh 12:13. And though this was not the time of the feast of tabernacles, but of the passover, yet it was common with the Jews to signify their joy upon any occasion, by such ways and methods they used at that least: so upon the cleansing of the tower of Jerusalem, by Simon Maccabeus, the Jews entered into it with thanksgiving, and branches of palm trees:
“And entered into it the three and twentieth day of the second month in the hundred seventy and first year, with thanksgiving, and branches of palm trees, and with harps, and cymbals, and with viols, and hymns, and songs: because there was destroyed a great enemy out of Israel.” (1 Maccabees 13:51)
Likewise upon purifying the temple, which had been polluted by Antiochus, they kept eight days with gladness as in the feast of tabernacles, and bare branches and fair boughs, and palms also, as in the Apocrypha:
6 And they kept the eight days with gladness, as in the feast of the tabernacles, remembering that not long afore they had held the feast of the tabernacles, when as they wandered in the mountains and dens like beasts. 7 Therefore they bare branches, and fair boughs, and palms also, and sang psalms unto him that had given them good success in cleansing his place. (2 Maccabees 10)
But here it is said,
and they strawed them in the way: not in the middle of the road, which would have been an hindrance to riding; but by the way side, upon, the booths, or houses in the road, in honour of him; just as the Jews c say,
“the streets were strewed with myrtles, and the courts with purple, when Mordecai went out of the king’s gate.”
x R. Levi ben Gersom, & R. Samuel Laniado in loc. y Plutarch in Aleibiade. z Misn. Succa, c. 1. sect. 3. a Maimon. & Bartenora in ib. b Maimon. Hilch. Succa, c. 5. sect. 17. c Targum in Esther viii. 15.
Fuente: John Gill’s Exposition of the Entire Bible
The most part of the multitude ( ). See 11:20 for this same idiom, article with superlative, a true superlative (Robertson, Grammar, p. 670).
In the way ( ). This the most of the crowd did. The disciples put their garments on the asses. Note change of tenses (constative aorist , descriptive imperfects showing the growing enthusiasm of the crowd). When the colt had passed over their garments, they would pick the garments up and spread them again before.
Fuente: Robertson’s Word Pictures in the New Testament
8. And a very great multitude. Here the Evangelists relate that Christ was acknowledged as a king by the people. It might, indeed, appear to be a ludicrous exhibition, (718) that a multitude of obscure persons, by cutting down trees, and strawing their garments, bestowed on Christ the empty title of King; but as they did this in good earnest, and as they gave an honest testimony of their reverence, so Christ looked upon them as fit heralds of his kingdom. Nor ought we to wonder at such a beginning, when even in the present day, while sitting at the right hand of the Father, he commissions from the heavenly throne obscure men, by whom his majesty is celebrated in a despicable manner. I do not think it probable that the branches of palm-trees were cut down, as some interpreters conjecture, in accordance with an ancient and solemn rite appointed for that day. On the contrary, it would seem to have been by a sudden movement of the Spirit that this honor was rendered to Christ, when nothing of this nature had been intended by the disciples, whom the rest of the multitude imitated by doing the same thing; for this also may be inferred from the words of Luke.
(718) “ Vray est qu’il pouvoit sembler que c’estoit un ieu de petits enfans;” — “true, it might be thought that it was a game of little children.”
Fuente: Calvin’s Complete Commentary
(8) And a very great multitude.Better, the greater part of the multitude. Part of the crowd had come with Him from Galilee, part streamed from Bethany, excited by the recent resurrection of Lazarus (Joh. 12:17). Some went before Him, some followed. As they advanced they were met by a fresh crowd pouring forth from Jerusalem. Of the latter, St. John records that they came out with palm-branches in their hands, as if to salute a king with the symbols of his triumph. (Comp. Rev. 7:9.)
Spread their garments in the way.This, again, was a recognised act of homage to a king. So Jehu, when the officers of the army of Israel chose him as their ruler, walked upon the garments which they spread beneath his feet (2Ki. 9:13). So Agamemnon, tempted to an act of barbaric pomp, after the manner of Eastern kings, entered his palace at Mycen, walking upon costly carpets (schylus, Agam. 891).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. A very great multitude No intimation is given that this scene was prepared. Everything seems supernaturally spontaneous; every man performs his part, and is in his place as exactly as the ass and colt. It seems like a drama managed by a sacred and divine power, in which everything moves of itself. Spread their garments in the way These garments were the abba, or hyke, being the loose blanket or cloak worn over the tunic or shirt. See note on Mat 5:40. To celebrate the arrival of some great hero by spreading carpets, or still more their garments, was a Greek and Roman custom, and is so natural as to be in use in modern times even in Christian countries. Garlands were strewed in Washington’s path by his admiring countrymen. Robinson mentions a striking instance which took place in Bethlehem under his own eye, when the people threw their garments under the feet of the English consul, whose aid they were imploring. In 2Ki 9:13, it was used as a royal honour to a new-made sovereign. Others cut down branches from the trees Stanley calls attention to the change of the tense in the verb rendered cut, by which it is to be rendered were cutting. That is, while one part were strewing their garments in token of humble affection, the others were cutting the branches of the palm, the emblem of victory, to strew his path. Others still, according to Mar 11:8, cut and strewed mattings or twisted weavings of the palm twigs.
The palm is the most queenly of trees. The ancient coins which bore the inscription Judea Capta, represented Judea as a maiden sitting under a palm. See note on Mat 2:18. Judea was anciently pre-eminently the land of palms. Jericho and Palmyra were both cities of the palm.
The palm rises with a tall, straight shaft, and spreads its leaves like rays from a centre; so that the tree itself has been held an emblem of life. The leaves of the mature tree are six or eight feet long, and when spread out are very broad. In Rev 7:9, palms of victory are borne in the hands of the saints.
The way “Three pathways lead, and probably always led from Bethany to Jerusalem; one a steep footpath over the summit of Mount Olivet; another by a long circuit over its northern shoulder, down the valley which parts it from Scopus; the third the natural continuation of the road by which mountain travellers always approach the city of Jericho, over the southern shoulder, between the summit which contains the tombs of the prophets, and that called the ‘Mount of Offence.’ There can be no doubt that this last is the road of the entry of Christ, not only because, as just stated, it is and must always have been the usual approach for horsemen and for large caravans, such as then were concerned, but also because this is the only one of the three approaches which meets the requirements of the narrative which follows.” Stanley.
‘And the greater part of the crowd spread their robes in the way, and others cut branches from the trees, and spread them in the way.’
At His approach on the ass, surrounded by the crowds, the excited people began to spread their robes in the way, and others to cut small branches from trees, possibly including palm fronds, and spread them in the way. The spreading of garments in the way was a regular way of showing honour to someone important. Rabbinic literature offers parallels, and Plutarch tells us that when Cato Minor left his troops they spread their clothes at his feet. This was a clear indication of the supreme importance of the rider and the honour in which He was held. We can also compare 2Ki 9:13 where the same happened to Jehu. Such an action may have been intended to indicate the right of the king to possess their possessions, or the idea may have been one of maintaining the ass’s purity, and preventing it being soiled by the common ground. For everything about the incident indicates its connection with the proclamation of royalty to those in the know, while the thought of preserving purity would fit in with Jesus’ prophetic status.
The Ride Into Jerusalem (21:8-17).
Passover time was always a time of high excitement and fervour. At that time pilgrims would be flooding into Jerusalem from Galilee and Peraea, as well as from Judaea itself, and others would be flooding in from many parts of the world. And their minds would be fixed on that great deliverance that Passover celebrated, when God had delivered them out of the hands of a terrible enemy (Exodus 12). Now they saw themselves as under the heel of an equally terrible enemy, and they longed for a similar deliverance. Indeed it was because feasts like this tended to arouse insurrectionist tendencies that the Roman governor would ensure that he was present in Jerusalem, along with suitable reinforcements to the garrison, when these feasts took place.
And the crowds already gathered in and around Jerusalem, full of religious fervour and in festal mood, and with time on their hands, would welcome pilgrims as they arrived by calling out to them the various Scriptures associated with the feasts. Thus it was not unusual for pilgrims to be greeted with enthusiasm and with shouts of acclamation in this way. The cries would be taken from such Psalms as Psalms 118, with words such as, ‘Blessed is he who comes in the name of the Lord. We have blessed you out of the house of the Lord’ (Psa 118:26), and ‘Save now (hosianna – hosanna is possibly an Aramaic rendering) we beseech you, O Lord’ (Psa 118:25).
It would not be surprising therefore if the arrival of the great Galilean prophet, riding in on an ass, increased the fervour and stirred up indirect Messianic expectations, especially as His healings and exorcisms connected Him with, and would continue to connect Him with, the great Solomon, the son of David. This would especially be so if word about the raising of Lazarus had got around. And the fact that He was on an asses colt and not on the full grown ass would stress the religious aspect of His ride. On the other hand whilst riding on an ass would be significant to Jews, it would mean little to the Romans, who would expect a Messianic pretender to be on a horse. They regularly saw men riding asses, and He would not look like a pretender. And they were used to Passover fervour.
Analysis.
a b And the crowds who went before him, and those who followed, cried, saying, “Hosanna to the son of David. Blessed is he who comes in the name of the Lord. Hosanna in the highest” (Mat 21:9).
c And when he arrived in Jerusalem, all the city was stirred, saying, “Who is this?” And the crowds said, “This is the prophet, Jesus, from Nazareth of Galilee” (Mat 21:10-11).
d And Jesus entered into the temple of God, and cast out all those who sold and bought in the temple, and he overthrew the tables of the money-changers, and the seats of those who sold the doves (Mat 21:12).
e And he says to them, “It is written, My house shall be called a house of prayer, but you make it a den of robbers” (Mat 21:13).
d And the blind and the lame came to him in the temple, and he healed them (Mat 21:14).
c But when the chief priests and the scribes saw the wonderful things that he did, and the children who were crying in the temple and saying, “Hosanna to the son of David”, they were moved with indignation’ (Mat 21:15).
b And they said to him, “Do you hear what these are saying?” And Jesus says to them, “Yes. Did you never read, ‘Out of the mouth of babes and sucklings you have perfected praise?’ ” (Mat 21:16).
a And he left them, and went forth out of the city to Bethany, and lodged there (Mat 21:17).
This chiasmus is a chiasmus of contrasts. In ‘a’ He enters in festal triumph, and in the parallel He leaves quietly, having accomplished His purpose. In ‘b’ the crowds call Him the Son of David, and in the parallel members of the Sanhedrin ask Him whether He is aware of what they are saying. In ‘c’ the city is stirred by the events, and the crowds declare Him to be the prophet from Galilee, and in the parallel Sanhedrin members are moved with indignation at all that they saw of His prophetic activity. In ‘d’ He empties the Temple of the mercenary minded, and in the parallel He welcomes and heals the lame and the blind. (Silver and gold have I none, but such as I have I give you). Finally in ‘e’ He proclaims why judgment must come on the Temple. It is because although it was intended to be a House of Prayer, the leaders have made it a den of bandits.
Mat 21:8-9. And a very great multitude spread their garments When the multitude saw Jesus mounted, they immediately bethought themselves of shewing him the honours which kings and conquerors obtained in their triumphal entries; for, as they all firmly believed that he would take the reins of government into his own hands at this passover, they had a mind to make his entry into Jerusalem have the air of a triumph. Accordingly, some spread their garments in the way, (See 2Ki 9:13.) others cut down branches of the trees, and strewed them in the way, carrying a larger sorton high, in procession before the Messiah, as demonstrations of their joy. See Lev 23:40. 2Ma 10:7. This seems to have reference to the feast of tabernacles, which was celebrated in joyful expectation of the Messiah’s coming and tabernacling in human flesh; and these Jews testified hereby their belief in Jesus as that Messiah. Their acclamations too testified the same thing. Hosannah signifies, save, we beseech thee! and, applied to Jesus on this occasion, it was of the same import with our acclamation, God save the king! and in our language would have been expressed thus: God save the king Messiah! The next clause, Blessed is he that cometh, &c. contains nearly the words of Psa 118:26. St. Mark says, they cried likewise, Blessed be the kingdom of our father David, which cometh, or which is to be erected now, in the name of the Lordthe Messiah. Hosannah in, or rather among the highest, means, “Let the highest orders of angels join us in praying for the prosperity of the king Messiah.” We need not observe how similar the words in St. Luke, Peace in heaven, and glory in the highest, Luk 19:38 are to those of the angels on the birth of Christ, Luk 2:14. Some would render the clause, Blessed is he that cometh, &c.Blessed in the name of the Lord is he that cometh. See the “Observations on passages of Scripture,” p. 281.
Mat 21:8 . Manifestations of respect, such as kings were usually greeted with on entering cities, 2Ki 9:13 ; Wetstein’s note on this passage; Robinson, II. p. 383.
] the most of the people , the greatest part of the multitude. Comp. Plat. Rep . p. 397 D; Thuc. vii. 78; Xen. Anab . iii. 2. 36.
] states what the multitude did with their own garments, after the disciples had spread theirs upon the two beasts.
8 And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way.
Ver. 8. And a very great multitude ] Bondinius saith, he was met at this time by 300,000 Jews, some whereof went before Christ, some followed after, according to the solemn rites and reverence used to be given to earthly kings in their most pompous trimuphs. This was the Lord’s own work.
8, 9. ] Which was a royal honour: see 2Ki 9:13 .
, the greater part of the multitude. Meyer refers to Plato, Rep. iii. p. 397 D; Thuc. vii. 78, in both which the same expression occurs; and Xen. Anab. iii. 2. 36, .
. . . . = John, = Mark: see 1Ma 13:51 ; 2Ma 10:7 .
] from Psa 118:25 , , LXX; a formula originally of supplication, but conventionally of gratulation, so that it is followed by a dative, and by ., meaning, ‘may it be also ratified in heaven!’ see 1Ki 1:36 ; Luk 2:14 , where however it is an assertion , not a wish. This is far better than Grotius’s interpretation, ‘idem valere quod summ ; ut si Latin dicas terque quaterque .’ . . is to be joined with ., not with ., and forms a title of the Messiah. Luke adds , John . .
Mat 21:8 . , etc., the most part of the crowd, follow the example of the two disciples, and spread their upper garments on the way, as it were to make a carpet for the object of their enthusiasm, after the manner of the peoples honouring their kings ( vide Wetstein, ad loc. ). : others, a small number comparatively, took to cutting down branches of trees and scattering them about on the way. Had they no upper garments, or did they not care to use them in that way? The branches, if of any size, would not improve the road, neither indeed would the garments. Lightfoot, perceiving this “hoc forsan equitantem prosterneret” thinks they used garments and branches to make booths, as at the feast of tabernacles. It was well meant but embarrassing homage.
a very great multitude = the greater part of the crowd: referring to the proportionate part, not to the actual size.
in. Greek. en.
from. Greek. apo. App-104.
strawed = were strewing. Same word as “spread” in preceding clause. Eng. “straw” = to scatter straw. Here used of branches of trees.
8, 9.] Which was a royal honour: see 2Ki 9:13.
, the greater part of the multitude. Meyer refers to Plato, Rep. iii. p. 397 D; Thuc. vii. 78, in both which the same expression occurs; and Xen. Anab. iii. 2. 36, .
. . . . = John, = Mark: see 1Ma 13:51; 2Ma 10:7.
] from Psa 118:25, , LXX; a formula originally of supplication, but conventionally of gratulation, so that it is followed by a dative, and by ., meaning, may it be also ratified in heaven! see 1Ki 1:36; Luk 2:14, where however it is an assertion, not a wish. This is far better than Grotiuss interpretation, idem valere quod summ; ut si Latin dicas terque quaterque. . . is to be joined with ., not with ., and forms a title of the Messiah. Luke adds , John . .
Mat 21:8. , but the people, who were in great numbers.- , in the way) [i.e in the midst of the way or road]; not only , by the side of the way; for St Luke (Luk 19:36) uses the expression , they spread them under, [i.e. so that He should ride over them].-, branches) It was customary with the Jews and other ancient nations to manifest their public joy by cutting down branches from trees.
the Lord of the Temple
Mat 21:8-17
It was only a crowd of poor people who escorted Jesus on Palm Sunday to the Holy City; but they sent their hosannas upward to the highest, and their shouts of acclamation and praise are ever ringing down the ages. Let us take them up and pass them on. Hosanna means Save now, Psa 118:25, which formed part of the Great Hallel, or Passover Psalms. Thus, one day, His Church, and probably the literal Israel of the future, will hail Him with transports of joy. See Zec 2:10. Where Jesus comes, He cleanses. At His word the heart that was filled with the din of worldly care becomes the home of prayer, and children-the emblems of humility, simplicity, and faith-gather. While the needy and the childlike are attracted by our Lords gentleness, wrongdoers are driven out before the terror of the Lord.
others: Lev 23:40, Joh 12:13
Reciprocal: 2Sa 3:12 – my hand 2Ki 9:13 – and took every Mar 11:7 – and cast Luk 19:36 – General Joh 6:66 – of his Joh 12:12 – much
21:8
It was an ancient custom to honor an approaching dignitary by making a carpet of garments and the foliage of trees on which he might proceed. It says a very great multitude made this display of honor. It was at the season when the Passover was soon to be observed by the Jews, and great numbers were at Jerusalem from all over the world to- attend that feast in obedience to the law of Moses.
And a very great multitude spread their garments in the way; others cut down branches from the trees, and strowed them in the way.
[Strewed branches in the way.] Not that they strewed garments and boughs just in the way under the feet of the ass to be trod on; this perhaps might have thrown down the rider; but by the wayside they made little tents and tabernacles of clothes and boughs, according to the custom of the feast of Tabernacles. John also adds, that taking branches of palm trees in their hands, they went forth to meet him. That book of Maimonides entitled Tabernacles and palm branches; will be an excellent comment on this place, and so will the Talmudic treatise, Succah. We will pick out these few things, not unsuitable to the present story: “Doth any one spread his garment on his tabernacle against the heat of the sun, etc.? it is absurd; but if he spread his garment for comeliness and ornament, it is approved.” Again, “The boughs of palm trees, of which the law, Lev 23:40; speaks, are the young growing sprouts of palms, before their leaves shoot out on all sides; but when they are like small staves, and these are called young branches of palms.” And a little after, “It is a notable precept, to gather young branches of palms; the boughs of myrtle and willow, and to make them up into a small bundle, and to carry them in their hands,” etc.
Mat 21:8. Most of the multitude. Some (probably the mater number, as it would seem from Mat 21:11) had come from Galilee and accompanied the Lord from Jericho, others had come out from Jerusalem (Joh 12:12), now crowded on account of the Passover. It is probable that most of the latter were pilgrims, not inhabitants of the city, and are spoken of by John as people that were come to the feast. The priests, and scribes, and Pharisees, stood as angry or contemptuous spectators, and not only refused to join in the rejoicings and hosannas, but bade him rebuke His disciples, and command them to be silent (Luk 19:39). Andrews.
Spread their garments. Oriental mark of honor at the reception of kings, on their entrance into cities: 2Ki 9:13. (Lange.)
Others out branches. For the same purpose. Probably palm branches (Joh 12:13); significant of joy and victory.
2. Jesus’ entrance into Jerusalem 21:8-11 (cf. Mar 11:8-11 a; Luk 19:36-44; Joh 12:17-19)
The large company of pilgrims from mainly Galilee were acknowledging Jesus as a King by spreading their garments on the road before Him (cf. 2Ki 9:13). Likewise throwing small branches before Him symbolized the same thing (cf. 1Ma 13:51; 2Ma 10:7). [Note: Edersheim, The Life . . ., 2:372.]
"A Galilean was essentially a foreigner in Jerusalem, and Jesus’ entourage, being made up of Galileans, would normally stand out as distinctive among the Jerusalem crowd." [Note: France, The Gospel . . ., p. 771.]
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: F.B. Meyer’s Through the Bible Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: Lightfoot Commentary Gospels
Fuente: A Popular Commentary on the New Testament
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)