Exegetical and Hermeneutical Commentary of Matthew 21:9
And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed [is] he that cometh in the name of the Lord; Hosanna in the highest.
9. Hosanna ] Hebr. “ hoshiah-na,” “save now,” “save I pray.” Na is a particle of entreaty added to imperatives. They are the first words of Psa 118:25, “Save now I beseech thee, O Lord; O Lord, I beseech thee, send now prosperity,” a verse which was sung in solemn procession round the altar at the feast of Tabernacles and on other occasions. The multitude recognise the Messiah in Jesus and address to Him the strains of their most joyous festival. St Luke paraphrases the expression for his Gentile readers, “glory in the highest.”
Blessed is he that cometh in the name of the Lord ] (Psa 118:26). “He that cometh” ( Habba) was a recognised Messianic title. St Mark and St John add “Blessed be the kingdom of our father, David (‘the king of Israel,’ John), that cometh in the name of the Lord.” St Luke has “Blessed be the king that cometh,” &c., and mentions that the multitude began to rejoice and praise God with a loud voice for all the mighty works that they had seen.” These shouts of triumph which are the “gospel” or heralding of the King must have sounded across the valley of Kedron up to the precincts and porches of the Temple.
“Bethany stands in a shallow hollow scooped out of the shoulder of the hill. The path follows this till the descent begins at a turn where the first view of the Temple is caught. First appeared the castles and walls of the city of David; and immediately afterwards the glittering roof of the Temple and the gorgeous royal arcade of Herod with its long range of battlements overhanging the southern edge of Moriah.” Tristram’s Topography of Holy Land.
The entry into Jerusalem must not be regarded as an isolated fact. It was a culminating outburst of feeling. It is clear that the expectation of the kingdom was raised to the highest pitch. The prostration of Salome at the feet of the Prince; the request of her sons; the dispute among the ten; the gathering crowds; the cry of Bartimus; the triumphal entry, are all signs of this feeling.
For us the Royal Entry is a figure, a parable through external sights and sounds of the true and inner secret kingdom of God.
Fuente: The Cambridge Bible for Schools and Colleges
Hosanna to the son of David … – The word hosanna means save now, or save, I beseech thee. It is a Syriac word, and was a form of acclamation used among the Jews. It was probably used in the celebration of their great festivals. During those festivals they sang Ps. 115; Ps. 116; Psa 117:1-2; Ps. 118. In the chanting or singing of those psalms, the Jewish writers inform us that the people responded frequently hallelujah, or hosanna. Their use of it on this occasion was a joyful acclamation, and an invocation of a divine blessing by the Messiah.
Son of David – The Messiah.
Blessed be he … – That is, blessed be the Messiah This passage is taken from Psa 118:25-26. To come in the name of the Lord here means to come by the authority of the Lord, or to come commissioned by him to reveal his will. The Jews had commonly applied this to the Messiah.
Hosanna in the highest – This may mean either Hosanna in the highest, loftiest strains, or it may be for a prayer to God Save now, O thou that dwellest in the highest heaven, or among the highest angels. Perhaps the whole song of hosanna may be a prayer to the Supreme God, as well as a note of triumphant acclamation: Save now, O thou supremely great and glorious God; save by the Messiah that comes in thy name.
Mark adds that they shouted, Blessed be the kingdom of our father David, that cometh in the name of the Lord. That is, the kingdom promised to David, 1Ki 2:4; 1Ki 8:25. Coming in the name of the Lord here evidently means coming according to the promise of the Lord. The sense may be thus expressed: Prosperity to the reign of our father David, advancing now according to the promise made to him, and about to be established by the long predicted Messiah, his descendant.
Luke adds Luk 19:38 that they said, Peace in heaven and glory in the highest. The word peace is used here as significant of joy, triumph, exultation at this event. There will be increased peace and rejoicing in heaven from the accession of the redeemed: there will be augmented glory – new songs of praise among the highest angels.
There is no contradiction here among the evangelists. Among such a multitude, the shouts of exultation and triumph would by no means be confined to the same words. Some would say one thing and some another; and one evangelist recorded what was said by a part of the multitude, and another what was said by another part.
Fuente: Albert Barnes’ Notes on the Bible
Verse 9. Hosanna to the son of David] When persons applied to the king for help, or for a redress of grievances, they used the word hosanna, or rather from the Hebrew HOSHIAH NA! Save now! or, Save, we beseech thee! – redress our grievances, and give us help from oppression! Thus both the words and actions of the people prove that they acknowledged Christ as their king, and looked to him for deliverance. How easily might he have assumed the sovereignty at this time, had he been so disposed! For instances of the use of this form of speech, see 2Sa 14:4; 2Kg 6:26; Ps 118:25.
Son of David] A well-known epithet of the Messiah. He who cometh in the name, c. He who comes in the name and authority of the Most High.
Hosanna in the highest] Either meaning, Let the heavenly hosts join with us in magnifying this august Being! – or, Let the utmost degrees of hosanna, of salvation, and deliverance, be communicated to thy people! Probably there is an allusion here to the custom of the Jews in the feast of tabernacles. During the first seven days of that feast, they went once round the altar, each day, with palm and other branches in their hands, singing HOSANNA: but on the eighth day of that feast they walked seven times round the altar, singing the hosanna and this was termed the hosanna rabba, the GREAT hosanna: i.e. Assist with the greatest succour. Probably answering to the of the evangelist, for on this day they beg the most speedy and powerful help against their enemies, and likewise pray for a prosperous and fruitful year. See STEHLIN’S Jewish Traditions, vol. ii. p. 322.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And the multitudes that went before,…. That is, that went before Christ; accordingly the Syriac, Arabic, Persic, and Ethiopic versions, and Munster’s Hebrew Gospel, read, “that went before him”: these seem to be the much people that met him from Jerusalem,
and that followed him; which were perhaps those that came from Jericho, and other parts;
cried, saying, Hosanna to the Son of David: by calling Jesus the Son of David, they owned and proclaimed him to be the Messiah; this being the usual title by which the Messiah was known among the Jews; see the note on Mt 1:1 and by crying and saying Hosanna to him, which was done with loud acclamations, and the united shouts of both companies, before and behind; they ascribe all praise, honour, glory, and blessing to him, and wish him all prosperity, happiness, and safety. The word is an Hebrew word, and is compounded of , and
, which signifies, “save I beseech”; and which words stand in
Ps 118:25 to which the multitude had reference, as appears from what follows; and are formed into one word, , “Hosana”, or “Hosanna”, in which form it frequently appears in the Jewish writings; and because of the often use of it at the feast of tabernacles, that feast was called “Hosanna”, and the seventh day of it was called
, “the great Hosanna” d. Moreover, the “Lulabs”, or the bundles made of branches of palm trees, and boughs of willow and myrtle, which they carried in their hands at the feast of tabernacles, often go by this name: it is said e,
“the Egyptian myrtle is right or fit , “for the Hosanna”.”
That is, to be put into the “Lulab”, or bundle of boughs and branches, which was carried about, and shaken at the above feast. Again f,
“it is a tradition of R. Meir, that it was the practice of the honourable men of Jerusalem, to bind their “Lulabs” with golden threads says Rabbah, these are they , “that bind the Hosanna”: the gloss on it is, “that bind the Lulabs”, of the house of the head of the captivity; for in binding the Hosanna of the house of the head of the captivity, they leave in it an hand’s breadth and says the same Rabbah, a man may not hold an Hosanna in a linen cloth.”
Once more g,
“says R. Zera, a man may not prepare , “an Hosanna” for a child, on a good day.”
Sometimes the Hosanna seems to be distinguished from the “Lulab”, and then by the “Lulab” is meant, only the branches of palm tree; and by the Hosanna, the boughs of willow and myrtle; as when h,
“Rabbah says, a man may not fix the “Lulab”, , “in the Hosanna”.”
And a little after says the same,
“a man may not bind the “Lulab” with the “Hosanna”.”
Now these bundles might be so called, because they were lifted up and shaken, when the above words out of Ps 118:25 were recited: for thus it is said i,
“when do they shake, that is, their “Lulabs”, or “Hosannas?” At those words, “O give thanks unto the Lord”, Ps 118:1 the beginning and end; and at those words, “Save now I beseech thee”, Ps 118:25. The house of Hillell, and the house of Shammai say also at those words, “O Lord I beseech thee, send now prosperity”: says R. Akiba, I have observed Rabban Gamaliel and Rabbi Joshua, that all the people shook their Lulabs, but they did not shake, only at those words, Save now I beseech thee, O Lord.”
Hence some have thought, that these are meant by the Hosanna in this text; and that the sense is, that the multitude cried, saying, These branches of palm trees we carry in our hands, and strow by the way side, are in honour to the Son of David, the true Messiah, Jesus of Nazareth: but then this sense will not agree with the following clause, “Hosanna in the highest”: it may therefore be further observed, that certain prayers and songs of praise, were called “Hosannas”: hence we read k of , “the Hosannas of the sabbath”; which consisted of various sentences in praise of the sabbath, and thanksgiving to God for it, and are concluded with this word “Hosanna”; and of various petitions that God would save them, as he had done others; and at the end of each petition, is this word. As also of l , “the Hosannas of the great Hosanna”; which are certain words of prayer and praise, used on the seventh day of the feast of tabernacles: and whereas at that feast the “Hallell”, or hymn, was sung, which concluded with the 118th Psalm where the words, “Save now I beseech thee, O Lord”, stand, from whence this word is formed; the true sense and meaning of it here appears to be this; that the multitude that attended Christ to Jerusalem, as they went along, sung songs of praise to him, as the true Messiah; particularly, applying the above passage to him, and earnestly wished him all success and prosperity; and importunately prayed for salvation by him; adding,
Blessed is he that cometh in the name of the Lord: which words are taken also out of Ps 118:26 and is an ascription of blessing and praise to Jesus, the Messiah; who being sent by God, came from him with his authority, as his apostle, and as representing him; and contains another petition for him, that he might be crowned with the blessings of divine goodness, for his people; and be blessed and praised by them, for all the spiritual blessings they are blessed with in him. And very properly and pertinently were those words used and applied to Christ, since the Psalm from whence they are taken belongs to him: the whole of it is, by some Jewish interpreters m, said to be spoken concerning him; and particularly, he is designed in Ps 118:22 by the stone the builders refused, as is clear from
Mt 21:42 of this chapter, and from Ac 4:11 and 1Pe 2:7 and which is allowed by some Jewish writers, ancient and modern n; and
Ps 118:27 the words following these, are by them interpreted of the days of the Messiah, the times of Gog and Magog, and the future age o. And others of them said, as Mark observes, Mr 11:10. “Blessed be the kingdom of our father David, that cometh in the name of the Lord”; [See comments on Mr 11:10]. Moreover, as it may be thought others of the people said, as Luke relates, Lu 19:38.
Blessed be the king that cometh in the name of the Lord;
[See comments on Lu 19:38]. To which is added,
Hosanna in the highest; that is, let songs of praise be sung to God, who is in the highest heavens, for all his grace and goodness vouchsafed to the sons of men, through Christ his beloved Son; or let not only all salvation, happiness, and prosperity attend the Messiah, David’s son, here on earth, but all glory and felicity in the highest heavens, above which he will be exalted.
d Seder Tephillot. fol. 298. 2. e T. Bab. Succa, fol. 33. 1. f Ib. fol. 37. 1. g Ib. fol. 45. 2. Vid. Maimon. Hilch. Lulab, c. 8. sect. 10. h Maimon. Hilch, Lulab, fol. 37. 2. i Misn. Succ, c. 3. sect. 9. k Seder Tephillot, fol. 297. 1. l Ib. fol. 298. 2. m Vid. Kimchi in Psal. cxviii. 1. n Zohar in Exod. fol. 93. 3. Jarchi in Mic. v. 2. o T. Hicros. Megilla, fol. 73. 1.
Fuente: John Gill’s Exposition of the Entire Bible
That went before him and that followed ( ). Note the two groups with two articles and the present tense (linear action) and the imperfect “were crying” as they went.
Hosanna to the Son of David (H ). They were now proclaiming Jesus as the Messiah and he let them do it. “Hosanna” means “Save, we pray thee.” They repeat words from the Hallel (Ps 148:1) and one recalls the song of the angelic host when Jesus was born (Lu 2:14). “Hosanna in the highest” (heaven) as well as here on earth.
Fuente: Robertson’s Word Pictures in the New Testament
Hosanna. O save !
Fuente: Vincent’s Word Studies in the New Testament
9. Hosanna to the Son of David. This prayer is taken from Psa 118:25. Matthew relates expressly the Hebrew words, in order to inform us, that these applauses were not rashly bestowed on Christ, and that the disciples did not utter without consideration the prayers which came to their lips, but that they followed with reverence the form of prayer, which the Holy Spirit had prescribed to the whole Church by the mouth of the Prophet. For, though he speaks there of his own kingdom, yet there is no reason to doubt that he principally looks, and intends others to look, to the eternal succession, which the Lord had promised to him. He drew up a perpetual form of prayer, which would be observed, even when the wealth of the kingdom was decayed; and therefore it was a prevailing custom, that prayers for the promised redemption were generally presented in these words. And the design of Matthew was, as we have just hinted, to quote in Hebrew a well-known psalm, for the purpose of showing that Christ was acknowledged by the multitude as a Redeemer. The pronunciation of the words, indeed, is somewhat changed; for it ought rather to have been written, Hoshiana, ( הושיע נא) Save now, we beseech thee; but we know that it is scarcely possible to take a word from one language into another, without making some alteration in the sound. Nor was it only the ancient people whom God enjoined to pray daily for the kingdom of Christ, but the same rule is now laid down for us. And certainly, as it is the will of God to reign only in the person of his Son, when we say, May thy kingdom come, under this petition is conveyed the same thing which is expressed more clearly in the psalm. Besides, when we pray to God to maintain his Son as our King, we acknowledge that this kingdom was not erected by men, and is not upheld by the power of men, but remains invincible through heavenly protection.
In the name of the Lord. He is said to come in the name of God, who not only conducts himself, but receives the kingdom, by the command and appointment of God. This may be more certainly inferred from the words of MARK, where another exclamation is added, Blessed be the kingdom of our father David, which cometh in the name of the Lord; for they speak thus in reference to the promises; because the Lord had testified that he would at length be a deliverer of that nation, and had appointed as the means the restoration of the kingdom of David. We see then that the honor of Mediator, from whom the restoration of all things and of salvation was to be expected, is ascribed to Christ. Now as it was mean and uneducated men by whom the kingdom of Christ was called the kingdom of David, let us hence learn that this doctrine was at that time well known, which in the present day appears to many to be forced and harsh, because they are not well acquainted with Scripture.
Luke adds a few words, Peace in heaven, and glory in the highest; (719) in which there would be no obscurity, were it not that they do not correspond to the song of the angels, (Luk 2:14😉 for there the angels ascribe to God glory in heaven, and to men peace on earth; while here both peace and glory are ascribed to God. But there is no contradiction in the meaning; for, though the angels state more distinctly the reason why we ought to sing, Glory to God — namely, because through his mercy men enjoy peace in this world — yet the meaning is the same with what is now declared by the multitude, that there is peace in heaven; for we know that there is no other way in which wretched souls find rest in the world, than by God reconciling himself to them out of heaven.
(719) “ Es lieux tres-hauts;” — “in the very high places.”
Fuente: Calvin’s Complete Commentary
(9) Hosanna.We gather, by comparing the four Gospels, the full nature of the mingled cries that burst from the multitude. (1.) As here, Hosanna. The word was a Hebrew imperative, Save us, we beseech thee, and had come into liturgical use from Psalms 118. That Psalm belonged specially to the Feast of Tabernacles (see Perowne on Psalms 118), and as such, was naturally associated with the palm-branches; the verses from it now chanted by the people are said to have been those with which the inhabitants of Jerusalem were wont to welcome the pilgrims who came up to keep the feast. The addition of Hosanna to the Son of David made it a direct recognition of the claims of Jesus to be the Christ; that of Hosanna in the highest (comp. Luk. 2:14) claimed heaven as in accord with earth in this recognition. (2.) Blessed be (the King in St. Luke) He that cometh in the name of the Lord. These words, too, received a special personal application. The welcome was now given, not to the crowd of pilgrims, but to the King. (3.) As in St. Luke, one of the cries was an echo of the angels hymn at the Nativity, Peace on earth, and glory in the highest (Luk. 2:14). (4.) As in St. Mark, Blessed be the kingdom of our father David. We have to think of these shouts as filling the air as He rides slowly on in silence. He will not check them at the bidding of the Pharisees (Luk. 19:39), but His own spirit is filled with quite other thoughts than theirs. And those who watched Him saw the tears streaming down His cheeks as He looked on the walls and towers of the city, and heard, what the crowds manifestly did not hear, His lamentation over its coming fall (Luk. 19:41).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. Multitudes that went before, and that followed The procession formed in two separate parts. The foremost led the way as an advance guard; then Jesus, riding; and last, the rear band. Stanley assumes that the front band came from the city, and the rear from Bethany, and thus describes the scene:
“Two vast streams of people met that day. The one poured out from the city, and as they came through the gardens, whose clusters of palms rose on the southeastern corner of Olivet, they cut down the long branches, as was their wont at the feast of tabernacles, and moved upward toward Bethany with loud shouts of welcome. From Bethany streamed forth the crowds who had assembled there on the previous night, and who name 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 stooping shoulder of Olivet above it on the right; fig-trees, below and above, here and there growing out of the rocky soil.
“The two streams met midway. Half of the vast mass turning round preceded, the other half followed. Gradually the long procession swept up and over the ridge, where first begins ‘the descent of the Mount of Olives’ toward Jerusalem. At this point the first view is caught of the southeastern corner of the city. The temple and the more northern portions are hid by the slope of Olivet on the right; what is seen is only Mount Zion, then covered with houses to its base, surmounted by the castle of Herod, on the supposed site of the palace of David, from which that portion of Jerusalem, emphatically called the ‘city of David,’ derived its name. It was at this precise point, as He drew near at the descent of the Mount of Olives, (may it not have been from the site thus opening upon them?) that the shout of triumph burst forth from the multitude: ‘Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord.’” Stanley.
Hosanna
John informs us that it was the people that were with him when he raised Lazarus, whose testimony excited an enthusiasm in his favour. For this cause it was that the people met him. Joh 12:17-18. Luke adds that the Pharisees requested Jesus to rebuke the applause. When Jesus drew nigh to the city he wept over it. Luk 19:41. Stanley thus traces the event:
“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 ridge of smooth rocks, and in an instant the whole city bursts into view. Then must have risen before the traveller the Temple tower; then must have spread the Temple courts, then the magnificent city, with its background long since vanished away of gardens and suburbs, or the western plateau behind. Immediately below is the Valley of the Kedron, here seen in its greatest depth, as it joins the Valley of Hinnom, and thus giving full effect to the great peculiarity of Jerusalem, seen only on its eastern side, its situation as of a city rising out of a deep abyss. It is hardly possible to doubt that this rise and turn of the road, this rocky ledge, was the exact point where the multitude paused again, and ‘He, when he beheld the city, wept over it.’”
Fuente: Whedon’s Commentary on the Old and New Testaments
‘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.” ’
And as they went on into the city the crowds yelled from all sides, and they cried ‘Hosanna to the Son of David’, and ‘Blessed is He Who comes in the Name of the Lord’, and ‘Hosanna in the Highest’. These are but three predominant examples of many things that would be shouted that day, for the excitement was at its height. It was an upgrading of the normal cries which greeted pilgrims (and which the Romans were perfectly used to) with the words ‘the Son of David’.
‘Hosanna’ means ‘save now’, and is taken from Psa 118:25, but over the years its use had apparently been gradually changed so that it had become a kind of greeting to any who reminded them of the coming expected salvation. And as we have already seen ‘Son of David’ was a title which had a dual significance, pointing on the one hand to the One Who was a healer like Solomon, the son of David, had been (as mentioned in Josephus. Compare also the Canaanite woman in Mat 15:22), and on the other to the Messiah of current expectation (Psalm of Solomon). It may also have gained in significance from the fact that many knew that He really was the Son of David (Mat 1:1; Mat 1:17). But their cries were cries of future expectancy rather than of present hope. Jesus was simply not revealing the demeanour expected of a Messianic claimant.
‘Blessed is he who comes in the name of the Lord’ was a regular greeting to pilgrims, but possibly here gaining deeper significance from the fact that Jesus was a recognised prophet. They did not, however take the final step of realising His claim to Messiahship (Mat 23:39). They thus spoke truer than they knew.
‘Hosanna in the Highest’ was an expression of praise to the Most High God, and further indicates the significance of Hosanna as a praise word, although no doubt still containing within it a yearning hope that one day He would indeed deliver.
Fuente: Commentary Series on the Bible by Peter Pett
Mat 21:9 ff. ] , Psa 118:25 , bestow blessing! addressed to God. The dative is due to the meaning of the verb (opitulare) contained in .
.] Grant blessing in the highest places (Luk 2:14 ), i.e. in the highest heaven (Eph 4:10 ), where Thy throne is fixed, and from which let it descend upon the Messiah. The interpretation of Fritzsche, Olshausen: let blessing be proclaimed (by the angels) in heaven! is far-fetched. No less so is that of de Wette, Bleek: let Hosanna be confirmed in heaven, let it be ratified by God! Nor is . . equivalent to . . (grant blessing, O Thou who art in heaven), as Beza, Vatablus, Calovius, Bengel, Kuinoel, are disposed to think.
. ] i.e. as sent by God to be His representative, Joh 5:43 .
Speaking generally, the exclamation may be described as an outburst of enthusiasm expressing itself, in a free and impromptu manner, in language borrowed from the hymn for the feast of Tabernacles, Psa 118 . (Succoth iv. 5).
] was thrown into a state of commotion (Pind. Pyth. iv. 484; Soph. Ant. 163), on account of the sensation created by this Messianic entry into the city. The excitement was contagious.
] the well-known prophet. The crowds that accompanied Him had, in most explicit terms, designated Him the Messiah; but the less interested people of the city wished above all to ascertain His name and rank. Hence the full reply, ., in which the . . . doubtless betrays somewhat of the Galilean consciousness of the multitude, inasmuch as it was for most part composed of Galileans.
REMARK.
The triumphal entry of Jesus is not a final attempt to establish the Messianic kingdom in a political sense (Wolfenb. Fragm.) , such a kingdom having been entirely foreign to His purpose and His function. It is rather to be regarded as His last public and solemn appearance as the Messiah, an appearance which, coming as it did immediately before His passion, was on the one hand a matter of deep personal interest because of the necessary bearing it was felt to have upon the mission of His life; while, if taken in connection with what happened so soon after, it was calculated, on the other hand, to destroy all expectations of a merely political kind. The time was now come when Jesus felt that, just because He was the Messiah, it behoved Him to do something and for this He appropriates the prophet’s symbol of the Prince of Peace by way of contrast to His practice hitherto of forbidding the publication of His Messiahship. This step, which, from the fact of the crisis being so near, might now be taken without risk, He had postponed till the eve of His death, a circumstance of the utmost significance as regarded the sense in which His Messiahship was to be understood. This incident, too, was one of the things for which His hour had not previously come (Joh 6:15 ). Comp. note on Joh 7:5 f. Strauss asserts that there is here the possibility at least of a mythical story, though his objections are far from being to the point. See, on the other hand, Ebrard and Bleek. According to Wittichen, Jahrb. f. D. Theol . 1862, p. 365, Jesus did not intend this incident to be regarded in any other light than as an ordinary festival procession , but the multitude, without consulting Him , turned it into an occasion for a Messianic demonstration. This is not in keeping with the unusual preparations mentioned in Mat 21:2 ; comp. Mat 21:7 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
9 And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.
Ver. 9. Hosanna to the Son of David ] So they acknowledge Christ to be the true Messiah, and congratulate him his kingdom over the Church; and yet a few days after, these same, at the instigation of the priests and Pharisees, cry, Crucify: dealing by Christ as Xerxes did by his steersman, whom he crowned in the morning, and then took off his head in the afternoon of the same day: or as the fickle Israelites dealt by David, 2Sa 20:1-2 , where we shall find the same hands that all the while fought for David to be all theirs, do now fight against him under the son of Bichri, to be none of theirs.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Mat 21:9 . : the crowd divided into two, one in front, one in rear, Jesus between. : lip homage followed the carpeting of the way, in words borrowed from the Psalter (Psa 118:25-26 ), and variously interpreted by commentators. . Hosanna (we sing) to the son of David (Bengel). , etc. (and we say), “Blessed, etc.,” repeating words from the Hallel used at the passover season. = may our Hosanna on earth be echoed and ratified in heaven! All this homage by deed and word speaks to a great enthusiasm, the outcome of the Galilean ministry; for the crowd consists of Galileans. Perhaps the incident at Jericho, the healing of the blind men, and the vociferated title Son of David with which they saluted the Healer, gave the keynote. A little matter moves a crowd when it happens at the right moment. The mood of a festive season was on them.
Fuente: The Expositors Greek Testament by Robertson
Hosanna = Save now. Aramaic Hoshi’an-na’ = Help now. See App-94. Quoted from Psa 118:25, Psa 118:26. At the later entry (Luk 19:38) the cry was different in words, but similar in intent. For the order of events of these last six days, see App-156.
the Son of David. App-98. The seventh of nine occurances of this title in Matthew. See note on Mat 1:1.
the LORD = Jehovah. App-98.
Fuente: Companion Bible Notes, Appendices and Graphics
Mat 21:9.[913] , Hosanna) i.e. , Save, I pray. The LXX. render Psalms 118(117):25- )-O Lord, do save: O Lord, do give prosperity. The words, , (Jesus) in Mat 21:11, (having salvation) in Zec 9:9, and , in the present verse, are all cognate terms.-, …, to the, etc.) We sing Hosanna, say they (as was foretold by the prophets), to the Son of David. Agreeable to the account given by the Evangelists of our Lords entry, is that which Isidore Clarius says that he heard from a certain Jew, viz., that these words, Hosanna! Blessed is He that cometh, etc., were customarily said by the priests, when victims were offered for sacrifice. And the formula, Hosanna, was so frequently uttered, that they even gave that name to the branches which were carried about on the Feast of Tabernacles.[914]-, …, blessed, etc.) Thus the LXX. in Psalms 118(117):26, which psalm formed part of the Hallel, or Paschal hymn, which they would have to recite in a few days time.- , in the name) These words should be construed with , (blessed), according to the Hebrew accents.[915]- , in the highest) Succour [us], O Thou who art in the highest.
[913] -, that went before-and that followed) Of whom the former had gone from the city to meet Him; the latter had gathered themselves together to Jesus, either at Jericho or elsewhere, as He was passing along.-V. g.
[914] Hartwell Horne says on this subject: During the continuance of this feast, they carried in their hands branches of palm trees, olives, citrons, myrtles, and willows (Lev 23:40; Neh 8:15; 2Ma 10:7); singing, Hosanna, save I beseech thee (Psa 118:25); in which words they prayed for the coming of the Messiah. These branches also bore the name of Hosanna, as well as all the days of the Feast. In the same manner was Jesus Christ conducted into Jerusalem by the believing Jews, who, considering Him to be the promised Messiah, expressed their boundless joy at finding in Him the accomplishment of those petitions which they had so often offered to God for His coming, at the Feast of Tabernacles. (Mat 21:8-9.) During its continuance, they walked in procession round the altar with the above-mentioned branches in their hands, amid the sound of trumpets, singing Hosanna; and on the last, or seventh day of the Feast, they compassed the altar seven times. This was called the Great Hosanna. To this last ceremony St John probably alludes in Rev 7:9-10, where he describes the saints as standing before the Throne, clothed with white robes, and palms in their hands; and saying, Salvation to our God, which sitteth upon the throne, and unto the Lamb.-(I. B.)
[915] i.e. Bengel would render it, Blessed in the name of the Lord, etc. In a note to his German Version, he says, That is, Let him, who cometh here, he in the name of the LORD blessed For some account of the Hebrew Accents, see p. 132, f.n. 5.-(I. B.)
But Engl. Ver., Cometh in the name of the Lord: joining , with .-ED.
Fuente: Gnomon of the New Testament
Hosanna: Mat 21:15, Psa 118:24-26, Mar 11:9, Mar 11:10
Blessed: Mat 23:39, Luk 19:37, Luk 19:38, Joh 12:13-15
in the highest: Luk 2:14
Reciprocal: Gen 49:10 – until Jos 1:17 – only the Lord 1Sa 10:24 – God save the king 1Sa 30:6 – the people 2Sa 15:13 – The hearts 2Sa 16:16 – God save the king 2Sa 19:40 – all the people 1Ki 1:25 – God save king Adonijah 1Ki 1:41 – the city 2Ki 11:12 – and said 2Ch 23:11 – God save the king Neh 12:43 – the wives also Psa 20:9 – Save Psa 62:9 – Surely Psa 72:15 – prayer Psa 95:1 – let us make Psa 98:4 – General Psa 118:26 – Blessed Dan 2:4 – O king Zep 3:14 – shout Mat 9:27 – Thou Mat 11:3 – he that Mat 12:23 – Is not Mat 20:30 – Have Mat 22:42 – The Son Mar 10:47 – thou Luk 13:35 – Blessed Luk 18:38 – Jesus Act 13:23 – this Act 28:6 – said
Fuente: The Treasury of Scripture Knowledge
21:9
Hosanna is a Greek word and Robinson defines it, “Save now, succor now, be now propitious.” He says further that it is from a Hebrew word that means a joyful acclamation.” Thayer’s definition agrees with this but is more condensed. The passage means an expression of good will to him who is able to save others because he is a descendant of David. Blessed is he, etc., is an acknowledgment that Jesus was coming to their city in the name of the Lord.
Verse 10. The foregoing conversation was taking place as Jesus was entering the city. When he reached the inside the people were moved. That word is from SEIO which Thayer defines, “to shake, agitate, cause to tremble; to quake with fear.” This means the citizens of the city in general who were not informed upon the state of affairs nor upon the prophecies that were being fulfilled; they were the ones moved. In their agitation and fright they asked who is this?
Fuente: Combined Bible Commentary
And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.
[Hosanna to the Son of David.] Some are at a loss why it is said to the Son; and not O Son; wherefore they fly to Caninius as to an oracle, who tells us, that those very bundles of boughs are called Hosanna; and that these words, Hosanna to the Son of David; signify no more than boughs to the Son of David. We will not deny that bundles are sometimes so called, as seems in these clauses…where it is plain, that a branch of palm is called Lulab; and boughs of myrtle and willow bound together are called Hosanna; but, indeed, if Hosanna to the Son of David signifies boughs to the Son of David; what do those words mean, Hosanna in the highest? The words therefore here sung import as much as if it were said, We now sing Hosanna to the Messias.
In the feast of Tabernacles, the great Hallel; as they call it, used to be sung, that is, Psalms_113-118. And while the words of the Psalms were sung or said by one, the whole company used sometimes to answer at certain clauses, Halleluia. Sometimes the same clauses that had been sung or said were again repeated by the company: sometimes the bundles of boughs were brandished or shaken. “But when were the bundles shaken?” The rubric of the Talmud saith, “At that clause Give thanks unto the Lord; in the beginning of Psalms_118, and at the end. And at that clause, Save now, I beseech thee; O Lord, (Psa 118:25) as saith the school of Hillel: but the school of Shammai saith also, at that clause, O Lord, I beseech thee, send now prosperity. R. Akibah said, I saw R. Gamaliel and R. Joshuah, when all the company shook their bundles they did not shake theirs, but only at that clause, Save now, I beseech thee, O Lord.”
On every day of the feast, they used once to go round the altar with bundles in their hands, singing this, Save now, I beseech thee, O Lord; I beseech thee, O Lord, send now prosperity. But on the seventh day of the feast they went seven times round the altar, etc. “The tossing or shaking of the bundles was on the right hand, on the left hand, upwards and downwards.”
“The reason of the bundles was this, because it is written, ‘Then let all the trees of the wood sing,’ (Psa 96:12). And afterward it is written, ‘Give thanks unto the Lord, because he is good,’ (Psa 106:1). And afterward, ‘Save us, O Lord, O our God,’ etc. (Psa 106:47). And the reason is mystical. In the beginning of the year, Israel and the nations of the world go forth to judgment; and being ignorant who are to be cleared and who guilty, the holy and blessed God commanded Israel that they should rejoice with these bundles, as a man rejoiceth who goeth out of the presence of his judge acquitted. Behold, therefore, what is written, ‘Let the trees of the wood sing’; as if it were said, Let them sing with the trees of the wood, when they go out justified from the presence of the Lord,” etc.
These things being premised concerning the rites and customs of that feast, we now return to our story: —
I. It is very much worth our observation, that the company receives Christ coming now to the Passover with the solemnity of the feast of Tabernacles. For what hath this to do with the time of the Passover? If one search into the reason of the thing more accurately, these things occur; First, The mirth of that feast above all others; concerning which there needs not much to be said, since the very name of the feast (for by way of emphasis it was called Festivity or Mirth) sufficiently proves it. Secondly, That prophecy of Zechariah, which, however it be not to be understood according to the letter, yet from thence may sufficiently be gathered the singular solemnity and joy of that feast above all others; and, perhaps, from that same prophecy, the occasion of this present action was taken. For being willing to receive the Messias with all joyfulness, triumph, and affection of mind (for by calling him the Son of David; it is plain they took him for the Messias ), they had no way to express a more ardent zeal and joy at his coming, than by the solemn procession of that feast. They have the Messias before their eyes; they expect great things from him; and are therefore transported with excess of joy at his coming.
II. But whereas the Great Hallel; according to the custom, was not now sung, by reason of the suddenness of the present action, the whole solemnity of that song was, as it were, swallowed up in the frequent crying out and echoing back of Hosanna; as they used to do in the Temple, while they went round the altar. And one while they sing Hosanna to the Son of David; another while, Hosanna in the highest; as if they had said, “Now we sing Hosanna to the Son of David; save us, we beseech thee, O thou [who dwellest] in the highest, save us by the Messias.”
Fuente: Lightfoot Commentary Gospels
Mat 21:9. And the multitudes that went before him, etc. In responsive chorus. Such antiphonies were common in Jewish worship, especially in the recitation of the Psalms. Those going before had probably come from Jerusalem to meet Him. Stanley: 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 rose on the southeastern comer of Olivet, they cut down the long branches, as was their wont at the feast of Tabernacles, and moved upward toward Bethany with loud shouts of welcome. From Bethany streamed forth the crowds, who had assembled there the previous night. The road soon loses sight of BethanyThe two streams met midway. Half of the vast mass, turning round preceded; the other half followed. Gradually the long procession swept up over the ridge where first begins the descent of the Mount of Olives toward Jerusalem. At this point the first view is caught of the southeastern corner of the city. The temple and the more northern portions are hid by the slope of Olivet on the right; what is seen is only Mount ZionIt was at this precise point (may it not have been from the sight thus opening upon them?) that the shout of triumph burst forth from the multitude: Hosanna to the Son of David! Blessed is He that cometh in the name of the Lord! 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. Here He wept over it
Hosanna. The Greek form of a Hebrew word found in Psa 118:25, meaning: Save now, or give thy salvation. Used as a congratulatory expression, here applied in the highest sense to the Messiah: the Son of David.
Blessed is he that cometh. etc. The greeting to the pilgrims at their entrance to Jerusalem on festival occasions (Psa 118:26), and a part of the Passover hymn (Psalms 115-118.)
Hosanna in the highest, i.e., May our Hosanna be ratified in heaven. Other exclamations are mentioned by Mark and Luke, since in such a multitude they would differ. The crowd with enthusiasm thus nail Him as the Messiah, probably cherishing political hopes.
Fuente: A Popular Commentary on the New Testament
Mat 21:9-11. And the multitude that went before, and that followed In this triumphal procession, cried, saying Probably from a divine impulse; for certainly most of them understood not the words they uttered, Hosanna (Lord, save us,) which was a solemn word in frequent use among the Jews. The meaning is, We sing Hosanna to the son of David. Blessed is he, the Messiah, of the Lord. Save, thou that art in the highest heavens. Our Lord restrained all public tokens of honour from the people till now, lest the envy of his enemies should interrupt his preaching before the time. But this reason now ceasing, he suffered their acclamations, that they might be a public testimony against their wickedness, who, in four or five days after, cried out, Crucify him, crucify him. The expressions recorded by the other evangelists are somewhat different from these: but all of them were undoubtedly used by some or others of the multitude. And all the city was moved Was in a great commotion at so uncommon an appearance, saying, Who is this? That comes in all this pomp, and is attended with these high congratulations And the multitude Namely, that came along with him, said, This is Jesus the prophet of Nazareth What a stumbling- block was this! If he was of Nazareth? he could not be the Messiah. But they who earnestly desired to know the truth would not stumble thereat: for, upon inquiry, (which such would not fail to make,) they would find, he was not of Nazareth, but Bethlehem. Thus Sions king comes to Sion; and the daughter of Sion had notice of his coming long before; and yet he is not attended by the great ones of the country, nor met by the magistrates of the city in their formalities, as might have been expected. The keys of the city are not presented to him, nor is he conducted, as he ought to have been, with all possible ceremony, to the thrones of judgment, the thrones of the house of David, Psa 122:5. Here is nothing of all this: yet he has his attendants; and those a very great multitude. But alas! they are only the common people (the rabble, we should have been apt to call them) that grace the solemnity of Christs triumph. The chief priests and elders are not among them. We find them afterward, indeed, intermixed with the multitude that reviled him when he hung on the cross, but none of them are here joining with the multitude that did him honour! Ye see, here, your calling, brethren; not many mighty, or noble, attend on Christ; but the foolish things of the world, and base things, and things that are despised. Such is what has been termed the triumph of Christ! But what sort of a triumph is it? Not like the triumphs of the potentates and conquerors of the world: but the triumph of humility, self-denial, meekness, and love, over the pride, vain glory, ambition, and selfishness of carnal and worldly- minded men.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
21:9 And the multitudes that went before, and that followed, cried, saying, {e} Hosanna to the Son of David: {f} Blessed [is] he that cometh in the name of the Lord; Hosanna in the highest.
(e) This was an ancient kind of cry, which they voiced in the feast of Tabernacles, when they carried boughs according as God commanded; Lev 23:40 . And the word is corruptly made of two, for we should say, “Hoshiang-na”, which is as much as to say, “Save I pray thee”.
(f) Well is it to him that comes in the Name of the Lord, that is to say, whom the Lord has given us for our King.
Fuente: Geneva Bible Notes
This crowd of non-Jerusalemites preceded Jesus and followed Him as He approached Jerusalem.
"Apparently the Galilean pilgrims accompanying Jesus and the Jerusalem crowd coming out to greet him formed a procession of praise." [Note: Carson, "Matthew, p. 439.]
Undoubtedly word of Jesus’ coming had preceded him, so the people of Jerusalem were anticipating His arrival. Since Jesus was an obedient Jew, He visited Jerusalem for the three required feasts annually. The Synoptic writers gave no hint of this, but John mentioned ministry that Jesus had in Jerusalem during these visits. Therefore many people who lived in Jerusalem had seen and heard Him before He entered Jerusalem in the Triumphal Entry. The population of Jerusalem, which covered only about 300 acres, normally numbered between 200,000 and 250,000. But during the feasts, this number swelled to near 3,000,000. [Note: Edersheim, The Life . . ., 1:116-17.]
The people’s words of praise came from Psa 118:25-26. The Jews used this psalm at the Passover as part of "the great Hallel" (Psalms 113-18) and at the feasts of Tabernacles and Dedication. "Hosanna" transliterates the Hebrew word for "Save us now!" (cf. 2Sa 14:4; 2Ki 6:26). It had become an acclamation through usage (cf. Rev 7:10). [Note: Gundry, The Use . . ., pp. 41-43; Dalman, p. 221.] "Son of David" is the messianic title that stressed the kingly role that Messiah would play. "He who comes in the name of the Lord" is likewise a messianic reference (Mat 23:39; cf. Mat 3:11; Mat 11:3; Psa 118:26). [Note: Carr, p. 242.] "Hosanna in the highest" probably meant "Glory to God in the highest" (Luk 2:14). [Note: Carson, "Matthew," p. 439.] This quotation voiced praise to God for sending the Messiah and cried out to Him for deliverance.
"The enthusiastic multitudes thus acclaim Jesus as being blessed by Jehovah, not merely with a verbal benediction, but, as Jehovah always blesses, with the gifts and the treasures implied in the benedictory words; and they acclaim him as coming and bringing all these blessings to them and to their capital and their nation." [Note: Lenski, p. 809.]
However the people, like the disciples, did not understand Messiah’s role as the Suffering Servant who would have to die. They did not appreciate the universal, contrasted with the national, scope of the kingdom either.