9<\/strong>. they that went before<\/em> ] From St Joh 12:12<\/span> we gather that a second stream of people issuing from the Holy City came forth to meet the Saviour, and these joining the others coming from Bethany, turned round and swelled the long procession towards Jerusalem. See Stanley’s Sinai and Palestine<\/em>, p. 191.<\/p>\n And they that went before, and they that followed<\/strong>,…. They that came from Jerusalem to meet him, and they that followed him from Jericho and other parts; which two bodies, the one went before him, and the other followed after him: and<\/p>\n cried, saying, Hosanna, blessed is he that cometh in the name of the Lord<\/strong>; [See comments on Mt 21:9]<\/span>.<\/p>\n <\/strong><\/p>\n 1) “And they that went before,<\/strong> and they that followed,” <\/strong>(kai hoi proagontes kai hoi akolouthountes) “And those who went before Him and those who followed Him,” both those who had gone out from Jerusalem upon hearing of His coming, and those who were already following Him, as He came up from Jericho, Mar 10:46<\/span>; Mar 11:1<\/span>.<\/p>\n 2) “Cried, saying, Hosanna;- <\/strong>(ekrazon Hosanna) “Cried aloud, Hosanna!” which means “save us now we pray,” Psa 118:25-26<\/span>; Mat 21:9<\/span>.<\/p>\n 3) “Blessed is He that cometh in the name of the Lord: <\/strong>(eulogemenos ho erchomencis en onomati kuriou) ”Blessed is that one who has come in the name of the Lord,” or by the authority of the Lord, Zec 9:9<\/span>; Mat 23:39<\/span>; Luk 11:35<\/span>; Psa 118:26<\/span>.<\/p>\n ‘And those who went in front, and those who followed, cried, “Hosanna (‘save now’)! Blessed is he who comes in the name of the Lord. Blessed is the kingly rule that comes, of our father David. Hosanna in the highest.”<\/p>\n These cries are mainly taken from Psalms 118<\/span>. ‘Hoshi‘ah na’ – save now’ (Psa 118:25<\/span>). ‘Blessed be He Who comes in the name of the Lord’ (Psa 118:26<\/span>). These were extracts from a Psalm used at the Passover, and were regularly shouted out at visitors to Jerusalem at the Passover as they streamed into the city. Year after year the same had been done, and the coming of that kingly rule had been seen as being as far away as ever. But it was always a time of enthusiasm and fervour. And at such times there was always hope. Patriotic passions were aroused. And here it reached a deeper intensity because they saw Jesus as a great prophet, and many of them were disciples. But His entry on an ass helped to dampen Messianic expectations. Zec 9:9<\/span> was not a favourite Messianic passage, for the Jews did not look for a lowly king.<\/p>\n The words of the crowd are presented in a balanced format.<\/p>\n a “Hosanna!”<\/p>\n b “Blessed is he who comes in the name of the Lord.”<\/p>\n b “Blessed is the kingly rule of our father David which is coming.”<\/p>\n a “Hosanna in the Highest.”<\/p>\n ‘Hosanna’ means ‘save now’. Compare Psa 118:25<\/span>. It was a cry to God to bring about His promised deliverance. They little realised that this One Who entered was about to do exactly that but in a way that they could not even have dreamed of.<\/p>\n ‘Blessed is He who comes in the name of the Lord.’ See Psa 118:26<\/span>. All those who came for the feast were seen as coming ‘in the name of the Lord’. We may, however, translate Psa 118:26<\/span> as ‘blessed in the name of the Lord is he who comes’. It was a regular welcome for pilgrims. But this then constantly reminded them that one day a king would come, for ‘he who comes’ was an expression denoting the Messiah (compare Mat 11:3<\/span>). So every pilgrim they greeted was a reminder that one day Messiah would come. And who knew whether that one might be he? Indeed Luke renders it, ‘Blessed is the king who comes in the name of the Lord’ (Luk 19:38<\/span>). Thus the enthusiasm of the crowds and of the disciples turned the thoughts of many to the coming Messiah, which is why they added, ‘Blessed is the kingly rule that comes, of our father David.’ Those who were close to Him, and later very definitely saw Him as the Messiah, would later think of the shouts in those terms. But it seems that they did not at this point in time, for John declared, ‘His disciples did not understand these things 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’ (Joh 12:16<\/span>). Thus it would seem that His dampening words to them had squashed, at least temporarily, their false ideas concerning Messianic hopes (Mar 10:32-45<\/span>; compare Act 1:6<\/span>). Once they did understand it, however, that day would be seen as a day to sweep away all gloom.<\/p>\n ‘Blessed is the kingly rule that comes, of our father David.’ The people were looking forward in hope to the restoration of the Davidic kingship under the Messiah and all the festivals in which they participated brought this to the fore in their minds. Thus for most this was a cry of hope for the future rather than an anticipation of what Jesus was going to do.<\/p>\n ‘Hosanna in the highest.’ Probably a cry to God meaning ‘save now You Who are in the highest’ or something similar. A stereotyped phrase easily shouted by the crowds as one.<\/p>\n We may in passing consider the effects all this excitement would have had on the untrained asses colt. Yet it apparently remained calm throughout, for the One Who rode it had authority over all things.<\/p>\n To summarise then, what are we to make of all this? Firstly we must emphasise it was not a general recognition by all that He was the Messiah. Had it been so it would certainly have been cited at the trial. Of course it may have been, and simply not mentioned in the Gospels, but as they were looking for solid evidence, and this would have been solid evidence if the crowd as a whole had seen Him as the Messiah, it is unlikely. Furthermore if such a crowd had really seen Jesus as the Messiah entering in triumph things would have got totally out of hand, to say nothing of the fact that an excited crowd acclaiming a Messiah would also have caused the Roman soldiers, present in Jerusalem in large numbers at the Passover, to intervene at once.<\/p>\n Outwardly, as Matthew makes clear (Mat 21:11<\/span>), this was therefore the welcome of a popular prophet into Jerusalem in the time honoured way, although we need not doubt that there were some in the crowd who would like to have stirred Him into Messianic action. There were very mixed views about Him (Joh 7:12<\/span>; Joh 7:26-27<\/span>; Joh 7:31<\/span>). But that it had not raised great expectations comes out in that He was able quietly to go into the Temple seemingly without the crowd following. Most of them moved on in order to greet more pilgrims, not aware of the deeply significant things that were now happening.<\/p>\n To the closest disciples it was obviously more than this, but they still clearly saw it as puzzling. They knew He was the Messiah because He had virtually said so (Mar 8:29-30<\/span>), but they also remembered His severe words on the subject of what was to happen to Him and what He had come to do (Mar 8:30-31<\/span>; Mar 8:34-38<\/span>; Mar 9:12<\/span>; Mar 9:30-31<\/span>; Mar 10:42-45<\/span>). They must therefore have been in two minds. For they did not then connect what happened here with Zechariah’s prophecy (Joh 12:16<\/span>), and it could hardly be seen as a call to rise up in arms. We are left to imagine what their present thinking might have been. They had been warned not to reveal Him as ‘the Messiah’, so they would to some extent be restrained, and yet they were probably both exalted and puzzled at the same time, not knowing what to make of it. However, they would have been to the feast too often to be mistaken about the mood of the crowd and the excited cries. They knew that much of it was mere festal enthusiasm. On the other hand they were aware that Jesus had carefully planned it. What then was He about to do? There can be no doubt it would have raised some kind of expectation in their hearts. That they too, however, did not associate it with Zec 9:9<\/span> until later, after His resurrection is clear from John’s Gospel (Joh 12:16<\/span>).<\/p>\n To Jesus it was a deliberate portrayal to Jerusalem and all who would see it, that He was the King of Peace promised in Zechariah. In a sense He was offering Himself to them, and especially to the leadership, but only if they were willing for their whole approach to God being purified, as He demonstrated by what He did in the Temple. But it was not with any expectations of His being accepted, for He knew perfectly well what was going to happen and was under no illusions about the condition of their hearts, as He has already made clear. He knew that His hour had come (Joh 13:1<\/span>). It was all part of His self revelation which to others would later mean more than it did then. He was deliberately and symbolically riding in as One Who would be rejected. Israel and its leaders must have its opportunity of recognition, but as He had been making clear to His disciples, He had no doubt as to what was to come. He knew that He was riding to His death, and all that would follow. Thus this was a prophetic sign, rather than in any sense a real offer.<\/p>\n 9 And they that went before, and they that followed, cried, saying, Hosanna; Blessed is<\/em> he that cometh in the name of the Lord: <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 9. See Trapp on “<\/em> Mat 21:9 “<\/em> See Trapp on “<\/em> Luk 19:35 “<\/em> <\/p>\n Mar 11:9<\/span> . , those going before; probably people who had gone out from the city to meet the procession.<\/p>\n Hosanna, &c. Quoted from Psa 118:25, Psa 118:26. See note on Mat 21:9. <\/p>\n in. Greek. en. App-104. <\/p>\n the LORD. App-98. B. a. <\/p>\n Hosanna: Psa 118:25, Psa 118:26, Mat 21:9, Mat 23:39, Luk 19:37, Luk 19:38, Joh 12:13, Joh 19:15 <\/p>\n Reciprocal: 1Ki 1:25 – God save king Adonijah Psa 145:11 – the glory Jer 30:21 – governor Dan 2:4 – O king Zec 9:9 – behold Mat 11:3 – he that Mar 15:12 – whom Luk 13:35 – Blessed Joh 6:15 – take<\/p>\n CHRIST THE SUBJECT OF SONG<\/p>\n Hosanna; Blessed is he that cometh in the name of the Lord.<\/p>\n Mar 11:9<\/p>\n I. In the New Testament Jesus Christ is the subject of all songs. The Virgin Marys, Zachariass, Simeons, Annas, that beautiful hymn of the Church on St. Peters deliverance (in the fourth chapter of the Acts), the abrupt bursts of praise which break out here and there in the Epistles, up to the chants of the Revelation, all, without one exception, have Christ as their theme.<\/p>\n II. Let us now pass to our Prayer Book Service of Song.Praise is the chief part of all the worship of Almighty God. The more that one grows in true religion, the more will he see Christ filling the Psalms. The Special Psalms are emphatically full of Christ Then the Venite, O come, let us sing unto the Lord,and who is the Lord?let us heartily rejoice in the Strength of our salvation. More than half the Te Deum is distinctly addressed to Christ, and the rest to God as Christs Father. The Benedicite, by its mention of Ananias, Azarias, and Misael, Shadrack, Meshack, and Abednego, leads the mind to the form of the fourth, which was like the Son of God. The Benedictus is nothing but Christ; and the Jubilate is a Jews anticipation of Christs universal reign. The Magnificat is Christs own mothers language of her Son. And the Cantate is Christ and His Churchs victory. The Nunc Dimittis is the eye upon Jesus now; and the Deus Misereatur is the eye upon Jesus presently. The climax of our general thanksgiving is the redemption of the world by our Lord Jesus Christ. And in the Holy Communion, if the first Doxology be to the Father, it is for the gift of the Son: and in the second, the same thought is expanded, and Christ is blended with the Fathers glory. In Baptism, it is the soul grafted into Christ for which we thank. In Marriage, it is because the union is the type of the mystical oneness betwixt Christ and His Church. And in the Burial Service, the Resurrection of Christ is the warrant of the thanks which rest upon the hope that, when He shall have accomplished the number of His elect, and hastened His Kingdom, then that we, with all those who are departed in the true faith of His holy name, shall have our perfect consummation and bliss, both in body and soul, in His eternal and everlasting glory.<\/p>\n So, from generation to generation, the Church rolls the tide of song, Hosanna!<\/p>\n 9<\/p>\n Hosanna is defined in the comments on Mat 21:9.<\/p>\n Mar 11:9. Comp. Mat 21:9.<\/p>\n 11:9 And they that went before, and they that followed, cried, saying, Hosanna; {a} Blessed [is] he that cometh in the name of the Lord:<\/p>\n (a) Let it be well to him that comes to us from God, or that is sent from God.<\/p>\n The people hoped Jesus would be their Messiah. "Hosanna" is the transliteration of a Greek word that transliterated the Hebrew hosi ah na<\/span> (lit. "O save us now," Psa 118:25 a). It was an exclamation of praise calling for deliverance.<\/p>\n "Blessed is he who comes in the name of the Lord" is a quotation from Psa 118:26 that was part of the liturgy the Jews used during the Passover. This was a common greeting for visitors to Jerusalem. [Note: Wessel, p. 725.] <\/span> However on this occasion it took on new meaning (cf. Gen 49:10).<\/p>\n The peoples’ reference to the coming Davidic kingdom shows that they hoped for its establishment soon (2Sa 7:16; Amo 9:11-12). Some in the crowd acknowledged Jesus as the Son of David (Mat 21:9).<\/p>\n "Hosanna in the highest" meant "O, you who lives in heaven, save us now." This was a call to God to deliver His people. The chiastic structure of the peoples’ words shows that they were chanting antiphonally, as was customary at Passover.<\/p>\n Someone who knew nothing about Jesus might have concluded from witnessing this procession that it was just a part of the traditional Passover celebration. Often when pilgrims caught sight of the temple for the first time, coming from the east over the Mount of Olives, they burst out in jubilant praise. [Note: Lane, p. 397.] <\/span> It did not provoke action from the Roman soldiers.<\/p>\n And they that went before, and they that followed, cried, saying, Hosanna; Blessed [is] he that cometh in the name of the Lord: 9. they that went before ] From St Joh 12:12 we gather that a second stream of people issuing from the Holy City came forth to meet the Saviour, and these joining … Continue reading “Exegetical and Hermeneutical Commentary of Mark 11:9”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-24636","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24636","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=24636"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24636\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24636"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24636"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24636"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"