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(Mat_21:1-11; Mar_11:1-10; Luk_19:29-44.)
12On the next day much people that were [had] come to the feast, when they heard 13[hearing] that Jesus was coming to Jerusalem, Took [the] branches of [the] palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord [Blessed is he that cometh in the name 14of the Lord, even ( ÷áß ) the king of Israel]. And [But] Jesus, when he had found 15[having found] a young ass, sat [set himself] thereon; as it is written, Fear not, daughter of Zion: behold, thy King cometh, sitting on an ass’s colt. [Zec_9:9.] 16These things understood not his disciples [his disciples did not understand] at the first: but when Jesus was glorified, then [they] remembered they that these 17things were written of him, and that they had done these things unto him. The people [multitude] therefore that was with him when he called Lazarus out of his 18[the] grave [tomb], and raised him from the dead, bare record [bore witness]. For this cause [On this account] the people [multitude] also met him, for that [because] they heard that he had done this miracle [wrought this sign]. 19The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? [Ye see that ye accomplish, or, effect nothing:] behold, the world is gone [has run away] after him.
Joh_12:9. A great multitude of the Jews.—The Jews in the national sense (especially the inhabitants of Jerusalem, as the word is generally understood) were, at the same time, most of them Jews in the Pharisaic sense, and here also John understands the expression in this latter sense, not, however, necessarily of “the Jewish opposition” (Meyer [and Alford]). The raising of Lazarus had created a great sensation among these Jews in Jerusalem; it had inclined many of them to believe, so that the whole party of the Pharisees seemed about to go over to Christ, Joh_12:19.
They came thither.—All the people streamed forth to Bethany. Some already believed, and wished above all things to see Jesus again; others were desirous of seeing Lazarus, i.e., they were on the high road to faith. This pilgrimaging began as early as Saturday evening, see Joh_12:12.
Joh_12:10. But the high-priests took counsel.—The state of matters seemed so desperate to the high-priests (Caiaphas, Hannas and the innermost circle of chief-priestly intimates in the Sanhedrin) that they consulted together as to how they might make away with Lazarus also, the living memorial of the miraculous power of Jesus. The consequence of the counsel of blood: ‘It is expedient that one man should die,’ thus begins to make itself manifest. It ever demands more blood, as is proved by the history of the hierarchy. Upon similar, secret murderous plots see Act_23:12; Act_25:3. Of course, as Lampe remarks, the Sadducean party, of which Caiaphas was a member, were specially interested in putting Lazarus aside, he being a living witness to the truth of the resurrection. Comp. Act_4:1-2.
Joh_12:11. Many of the Jews were going away; ὐðῆãïí .—Lampe and others: They apostatized. Meyer combats this interpretation. The apostasy is indeed merely a consequence of their going away to Bethany; nevertheless it is intimated.
Joh_12:12. On the nest day.—On Sunday morning. See Comm. on Matthew. Here, too, the diversity between John and the Synoptists continues; John mentions that part of the palm-procession which issues from Jerusalem, while the Synoptists give prominence to the portion accompanying Jesus, i.e., the Galilean. Since the same story is here told us by the Synoptists and by John, it becomes very evident that it was John’s intention to supplement their accounts. However, the Synoptists themselves distinguish between a part of the procession that preceded Jesus, and a part that followed Him. By the former attendants these seem to be meant who set out from Jerusalem intending to bring Jesus into the city. John, on the other hand, likewise discriminates between two divisions (Joh_12:17-18),—citizens of Jerusalem and festal pilgrims who are already in Jerusalem.
A great multitude that had come to the feast, hearing, etc.—Believing pilgrims to the feast, already present in Jerusalem. Be it observed that, according to John, the Hosanna movement, the solemn proclamation of Jesus as the Messiah, originates with these festal pilgrims. Jerusalem herself seems to receive the Lord as her King. According to Tholuck, these were Galilean pilgrims; this is contradicted by the fact that the Galilean festive train is just approaching from Peræa; but a considerable portion of the Galilean pilgrims may have already entered Jerusalem or its environs, and may thus turn back to join in escorting Jesus. The acclamation, according to Psa_118:25-26, “where the Messiah is greeted as coming ἐí ὀíüìáôé êõñß ïõ A reception such as is allotted to kings and conquerors, 1Ma_13:51; 2Ma_10:7.” Tholuck.
Joh_12:13. They took the branches of the palm-trees [ ôὰ âáÀá ôῶí öïéíßêùí ].—A lively view of the well-known palm-trees, which then, as the reporter vividly reminds us, stood on the road leading from the city to Bethany. This notice is wanting in Luke; Matthew mentions only branches of the trees; Mark speaks of things strewed in the way; we are indebted to John alone for the precise information; and therewith for the terms: Palm-Sunday, Palm-entry, and the symbolism of the palm-branch. “As the pomegranate tree is the symbol of the secretly flowing fulness of blessing, so, on the other hand, the palm-tree represents the overflowing horn of plenty and is the symbol of all fulness of strength and outward prosperity: thy stature is like to the palm-tree, thy breast like clusters of dates, Sol. Son_7:7. Hence Tamar a favorite name for women, Gen_38:6; 2Sa_13:1; 2Sa_14:27. Hence the palm has from ancient times been regarded as the escutcheon and sign of Israel, Coins of the times of the Maccabees have on one side the palm, and on the other a vine branch as tokens of the land. Also on the medals of the Emperor Titus, struck at his command in countless numbers from the spoil of Jerusalem and distributed among the Roman army, the ‘Captive Judah’ is portrayed as a woman sitting under a palm-tree.” (Bibl. Naturgesch., publ. at Calw. p. 343.) By the biblical palm we are generally to understand the date palm. Elim, the camp of the seventy palm-trees, Exo_15:27; Num_23:9; the palm-branches at the feast of tabernacles, Lev_23:40; Jericho, the city of palms, Deu_34:3; Jdg_1:16; the righteous a flourishing palm-tree, Psa_92:13; Sulamith, Sol. Son_7:8. According to these stages of the symbol it is expressive of refreshment, blessing, festival, new life or victory; 1Ma_13:51 a sign of victory.
Hosanna. Matthew: “Hosanna to the Son of David! Blessed is he that cometh in the name of the Lord; Hosanna in the highest!” Mark: “Hosanna! Blessed is He that cometh in the name of the Lord: Blessed be the kingdom of our father David, that cometh in the name of the Lord! Hosanna in the highest!” Luke: “Blessed be the king that cometh in the name of the Lord! Peace in heaven and glory in the highest!” Here (as in the account of the resurrection) the variations more decidedly attest the reality of this scene of intense excitement than would a uniform account. It is the liturgy of ecstatic life. Some cry thus, others thus; each evangelist reports in accordance with his own hearing or that of witnesses. Be it observed that in John the Hosanna precedes the mention of the ass’s colt, while in the Synoptists it is subsequent to that. Naturally, because the Hosanna with which, as with the watch-word of the day, the festal pilgrims from Jerusalem approach, is not communicated until later to the festal train from Galilee and Peræa. In this the new disciples are in advance of the old ones; hence too more rapturous.
Joh_12:14-16. And Jesus having found a young ass, etc. See Comm. on Matthew: the quotation Zec_9:9. Freely cited. That upon which alone the evangelist lays stress, is the contrast between the devout homage paid to Jesus, and His humble equipment, mounted upon a young ass ( ὀíÜñéïí ),—found, as it were, by accident,—together with the prediction concerning this fact in the prophet. Hence he also gives prominence to the circumstance that the disciples did not then understand this fulfilment of prophecy. Hence the highly emphatic, thrice repeated ôáῦôá , “these things,” Joh_12:16. That the fulfilment of the prophecy was directed by God and not by men, is expressed by the first and the third ôáῦôá . Exactly so men did unto Him, and even the disciples did not so much as understand it. Even if Jesus was conscious of the fulfilment of that prophecy, the unsuspicious co-operation of men proves it to have been the dispensation of God. At a later stage of enlightenment the import of this moment was revealed to the disciples also. And here it cannot be merely the fulfilment of a type which is spoken of. It is the fulfilment of a prediction concerning the Messiah; in a typico-symbolical form, doubtless, i.e., the prophet has predicted the entrance of the Messiah in insignificant equipment; but to him the ride upon the ass’s colt was typically the symbol of the gentle and humble accoutrement of the Prince of Peace,—i.e., the investment of his prediction.
Joh_12:17. The multitude therefore … bore witness.—An antiphony is formed between the eye-witnesses of the raising of Lazarus (inhabitants of Jerusalem, of Bethany, and others) and the people who have come, as believers, from Jerusalem to meet Him. This antiphony is likewise indicated in Mark (where in our translation we read: and they that went before and they that followed). Luke, too, has indicated that the disciples who formed the escort of Jesus praised Him on account of His wondrous deeds. Here John supplements; he informs us that the raising of Lazarus was the leading motive for the ascriptions of praise to Jesus in the Palm-procession. This motive was passed over by the Synoptists for the same reason which induced them to pass over the raising of Lazarus itself.
Joh_12:19. The Pharisees therefore said.—According to Chrysostom, thus spoke the secret friends among the Pharisees. But it is manifestly the language of despairing rage. Comp. the similar expression of displeasure on the part of John’s disciples, Joh_3:26. They reproach each other for not having taken more energetic measures. In the great movement they, as they hyperbolically express themselves in their excitement and fear, believe they already see the apostasy of the whole nation from the hierarchical party. This moment of despair on the part of the Pharisees is the corresponding contrast to the triumphal procession of Christ. But that Christ better understood the import of this procession is proved not only by His weeping in the midst of the triumphal entry, according to Luke, but also in the subsequent portrayal of the mood of Jesus by John himself.
2. As Jesus, at the beginning of His ministry, issued from the wilderness resolved to avoid, during His official pilgrimage, the unpurified Messianic name among His people,—connected, as it was, with all false Messianic hopes,—in order, by His actual self-revelation in prophetic anonymousness, to purify the Messianic hope of His nation, and the Messianic conception,—so now He has come forth from the wilderness with the determination of surrendering Himself to the purified Messianic faith of His disciples in the nation, i.e., to the nation itself, in respect of its present festive enthusiasm. In both cases He acts, according to the command ( ἐíôïëÞ ) of the Father, in perfect obedience; according to the principle of truth, as personal Wisdom, in perfect freedom. But He foreknows the event; He knows that in the fluctuations of dynamical moods in His nation the curse shall at first outweigh the blessing, or the demoniacal spirit that came to Him as a tempter in the wilderness, according to Matthew , 4, shall circumvent and overpower the heavenly enthusiasm with which He has inspired His people; that He consequently shall be betrayed, that He goes to meet His sacrificial death, but that then, when the propitiatory effect of His death has been manifested in His resurrection, the blessing shall preponderate over the curse, for His people as well as for the whole world. And thus the Palm-procession has a twofold import. In reference to the Lord, it is the free surrender to His people, in His real Messianic dignity, unto death, and, therewith, the free surrender to the disposition of the law itself—a veiled type of His sacrificial procession to Golgotha; hence, also, the symbolical pre-celebration of His Easter passage, in the resurrection, back to the Mount of Olives, and up to the Throne of glory, of His triumphant entry into the world and His kingly appearing to judgment. But in reference to the world itself, it is the surrender to a legal enthusiasm of His people, which cannot protect Him from death, but changes to treachery, and His surrender to the people of true believers, with which surrender His real glorification in the world begins. In the former relation we have to distinguish the extolled Christ who became the Crucified One, and the crucified Christ who became the Risen One; in the latter relation the symbolic Hosanna of those who were under the temporary influence of a spirit of enthusiasm, and the real Hosanna of the children of the Spirit.
3. In the celebration of the raising of Lazarus by the Palm-entry is concentrated the celebration of the whole official pilgrimage of Christ, particularly in His thaumaturgic activity. See Luk_19:37.
4. To the symbolism of sacred springs and mountains is annexed the symbolism of trees which are especially hallowed. The fig-tree, under which Nathanael sat, the symbol of peace, of calm life and of quiet contemplativeness (Joh_1:48), is here joined by the palm-tree, the symbol of blessing and victory, of peace, of kingly state and royal grandeur and glory; subsequently, however, Joh_15:1 ff., the symbol of the vine is set forth in detail: see Friedreich, Symbolik und Mythologie der Natur, Würzburg, 1859, p. John 332: the Palm-tree.
5. “Thus Zechariah, in one of his visions (Joh_9:9), describes the Messiah, in wretchedness and lowliness approaching His people. That this—and not the bringing of peace—is the meaning of this symbol—has been convincingly shown by Hengstenberg (Christologie des A. T. on the passage, iii. 1. Second edition). Christ designs by facts to recall this prophecy; the young ass’s colt in the prophet forms a climax to ὄíïò (Ewald, Hengstenberg), and as this ( ὄíïò ) presents to our view what is already contained in òָðִé , not gentleness, but lowliness, so the colt is expressive of the same in a higher degree. Seeing that John omits not only the significative predicates ðåֹùָׁò , öַãִּé÷ , but also the ðñáàò of the Septuagint and of Matthew, the simple riding upon this colt must have been significant enough,—namely, as a symbol of lowliness,—for great men and kings ride only upon horses.” Tholuck.
To this we have to remark: (1) the idea of lowliness as condescension is not necessarily connected with wretchedness; (2) in Zechariah the symbol of humility is evidently a symbol, at the same time, of gentleness and peace, Joh_12:9-10. (3) If John, therefore, pretended to see in His mounting of this animal merely a sign of lowliness, then would Matthew’s interpretation of the prophet be more correct than his. (4) But this is the more out of the question since, according to John, the people that wish to glorify the Lord, put Him upon the young ass. In accordance with the she-ass of Balaam, we should see in the ass a symbol of the presageful in the irrational creation. In Friedreich’s Symbolik und Mythologie der Natur are various interpretations without result. Here we have to do with the ass merely as the beast of peace.
6. John too intimates, with åὑñþí , that the choice of the ass’ colt proceeded from Jesus. But he lays special stress on the fact that the people, not thinking of that prophecy, did thus with Him; thus he emphasizes the providential direction of the event, which took care that the prophecy should be fulfilled, consciously to the Lord, but unconsciously to the disciples and the people.
7. The great contrast. The victorious kingdom of Christ seemed to have arisen, the whole nation was apparently going over to Him with Hosannas; the hostile party was in despair. Then the treachery of Judas brought the fearful turning. But what explanation is to be found for the treachery of Judas in the present posture of affairs? Judas saw that Jesus did not utilize the triumphal entry for the founding of a worldly kingdom, and he now gave up His cause for lost. Exactly the opposite to this contrast is formed by the triumph of enemies after the crucifixion of Christ. Hell is jubilant, Christ dies, His disciples fear. And now Nicodemus and Joseph desert the Sanhedrin and go over to Christ, as Judas, after the Palm-entry, forsook the company of the disciples and went over to the enemy. Appearances, therefore, are not decisive in the situations of the kingdom of God. Exalted moments of triumph are admonitory to extreme prudence; on the other hand, the greatest calamities are accompanied by the announcement of an approaching wondrous festival in honor of the victory of divine help and wisdom.
Starke, Quesnel:—Only Satan’s spirit, yea, Satanic envy, would fain destroy the works of the Spirit of God.—Miracles arouse human hearts, but they do not convert; that belongs to the word of the Lord, Luk_16:29.—Ibid.: Jesus leaves to the kings of earth their magnificence which they need as a cloak for their weakness. Humility and lowliness are the best adornments of a King who is fighting only against pride, and who wills to triumph over sin and death.—Cramer: In the school of Christianity there is much to be learned and remembered, even though it be not yet understood; for we do not believe because we understand, but that we may finally understand.—Zeisius: Believers increase in the knowledge of Christ and in understanding of the Holy Scriptures.—Canstein: As a general thing, the fulfilment of prophecies first exhibits their true meaning.—Hedinger: We should praise God’s work and the grace of Him who hath called us to His wonderful light.—Zeisius: Christ, His honor and doctrine, must be boldly confessed, even though His enemies be like to “burst” with envy and malice.—Honor to whom honor is due.—Cramer: Envy does not injure Christ, but His enemies themselves.—The whole world runneth after Christ, is still the language of the wicked; O that it might soon come to pass in the greatest fulness!
Lisco: The manner of His entry showed Him to be not an earthly prince, but a King of Peace.
Joh_12:16. Braune: Thus what seemed lost for the present has become a blessing for the future.—Palm branches are true peace branches. The palm is verily the noblest tree; it is ever reaching upwards, without lavishing its strength in side-branches, and it proves itself of the utmost utility in leaf, fruit and wood.—Yet there was a little band of believers hidden in unbelieving Jerusalem; some of the seven thousand of God, whom Elijah saw not, came forth.—Gossner: Wished to kill Lazarus. This is the religion of Caiaphas and Herod. It spares nothing. Everything that is feared must be thrust out of the way.—Instead of reporting Him to the magistrates, as they were commanded to do, Joh_11:57, they bring Him as their King.—Jesus always finds more faith and love among the people than among those who hold themselves above the people.—The state of our King consists in simplicity and lowliness. He comes with such condescension that even the meanest need not fear but may gather confidence.—All wrath is put away; He is all meekness and goodness.—Behold, the whole world, etc. O that this would come to pass today! Truly, it is written, Gen_49:10.
Heubner:—Those that were healed or raised by Jesus were standing witnesses to His glory.—Jesus accepted applause; He knew it to be the road to shame. And He then endured shame as having the prospect of eternal glory.—Schenkel: How Christ as a King is continually coming to His people: 1. What Christ as the coming King brings us; 2. what we as His people should bring Him—Besser: Ye see that ye prevail nothing; behold, the world runneth alter Him. Even in this angry speech somewhat of a prophecy lies hidden, and that which we are about to read is a prelude to the fulfilment of this prophecy.
[Craven: From Augustine: Joh_12:9. Curiosity brought them, not love.
Joh_12:10. O blind rage! as if the Lord could raise the dead, and not raise the slain.
Joh_12:12-13. See how great was the fruit of His preaching, and how large a flock of the lost sheep of the house of Israel heard the voice of their Shepherd.
Joh_12:13-15. Christ was not the king of Israel, to exact tribute and command armies, but to direct souls and bring them to the kingdom of Heaven.—For Christ to be king of Israel was a condescension, not an elevation—a sign of His pity, not an increase of His power.—From Chrysostom: Joh_12:13. This is what more than any thing made men believe in Christ, viz., the assurance, that He was not opposed to God, that He came from the Father.—From Bede: Joh_12:13-15. Christ does not lose His divinity when He teaches us (by example) humility.—From Burkitt: Joh_12:9. It was the sin of many that they flocked after Christ rather out of curiosity than conscience.
Joh_12:10-11. Such as have received special favor from Christ must expect to be made the butt of malicious enemies.—Nothing so enrages the enemies of Christ as the enlargement of His kingdom.
Joh_12:14-15. That it might appear that Christ’s kingdom was not of this world He abandons all outward magnificence.
Joh_12:19. In the day of Christ’s greatest solemnity there will be some who will neither rejoice themselves nor endure that others should.—From M. Henry: Joh_12:9. Much people came not for Jesus sake only: yet they came to see Jesus—there are some in whose affections Christ will have an interest in spite of all the attempts of His enemies to misrepresent Him.
Joh_12:10. The consultation of the Chief-priests a sign that they neither feared God nor regarded man.
Joh_12:12-13. Those who have a true veneration for Christ will neither be ashamed nor afraid to own Him before men.—Those that met Him were they that were come to the feast; the more regard men have to God and religion in general, the better disposed they will be to entertain Christ.—Tidings of the approach of Christ and His kingdom should awaken us to consider the work of the day, that it may be done in the day.—The palm-branch was—1. a symbol of triumph; 2. carried as a part of the ceremonial of the feast of Tabernacles—its use on this occasion intimates that all the feasts, especially that of Tabernacles, pointed to Christ’s gospel. (It may have been so in the purpose of God. E. R. C.)
Joh_12:13. language employed was that of Psa_118:25-26; high thoughts of Christ are best expressed in Scripture words.—Thus must every one bid Christ welcome into his heart—we must praise Him, and be well pleased in Him.
Joh_12:14.—This was—1. More of state than He used to take—showing that, though His followers should be willing to take up with mean things, yet it is allowed them to use the inferior creatures; 2. Less of state than the great ones of earth usually affect—manifesting that His kingdom was not of this world.
Joh_12:16. See—1. the imperfection of the disciples in their infant state; 2. their improvement in their adult state.—The Scripture is often fulfilled by the agency of those who have no thought of Scripture in what they do.—There are many excellent things both in the Word and Providence of God which disciples do not at first understand.—It becomes Christians when they are grown to maturity in knowledge frequently to reflect upon the weakness of their beginning.—Such an admirable harmony there is between the Word and works of God that the remembrance of what is written will enable us to understand what is done, and the observation of what is done will help us to understand what is written.
Joh_12:17. They who wish well to Christ’s kingdom should proclaim what they know.
Joh_12:17-19. This miracle reserved for one of the last that it might confirm those that went before, just before His sufferings; Christ’s works were not only well done, but well limed.
Joh_12:19. They who oppose Christ will be made to see that they prevail nothing.—From Scott: Joh_12:10. There is nothing so wicked and infatuated that men who have engaged in persecution, will not attempt to escape defeat.—From Barnes: Joh_12:10. When men are determined not to believe the gospel, there is no end to the crimes to which they are driven.—From A Plain Commentary (Oxford): Joh_12:10. Notice the rapid growth of sin. Joh_12:12-15. Royal even in its lowliness is the mysterious pageant!—From Ryle: Joh_12:9-11. People will think for themselves when God’s truth comes into a land.
Joh_12:13. From “Hosanna” to “Crucify Him,” there was an interval of only a few days! Nothing so soon caught up as a popular applause.
Joh_12:16. Men may be true Christians and yet very ignorant on some points.—In estimating others we must make great allowance for early training and association.]
Footnotes:
Joh_12:9.—[Noyes translates ὄ÷ëïò ðïëýò , the great multitude, Conant: a great multitude. Alford retains the A. V.]
Joh_12:13.—Lachmann in accordance with D. K. X., Origen, etc.: ὁ âáó . Since even B. L., etc., read: êáὶ ὁ âáó ., the omission of the article seems unfounded. [The reading êáὶ ὁ before âáóéëåὺò is adopted by Tischendorf in ed. 8, Alf., Westc. and II. and supported by à *etcd B. L. Q., etc.—P. S.]
Joh_12:16.—[Lachmann in accordance with A. D., etc., inserts äÝ ; Tischendorf, Alf., W. and H. omit it by authority of à . B. L. Q., etc.—P. S.]
Joh_12:17.—For ὃôé B. [?] D. E.* K. L., Lachmann, Tischendorf [formerly]; for ὃôå A. E.** G. M., and many others. Since ἐìáñôýñåé receives additional weight, the eye-witnesship greater emphasis by ὃôå , and the preponderance of Codd. is in favor of it, this reading seems preferable. [Tischendorf, ed. 8, for contextual reasons, prefers ὃôé ; although he affirms that not only à . A. E.2 G. H. M. Q., etc., but also B., give ὃôå , which is adopted by Alford, Westcott and Hort. If we read ὃôé , the translation would be: The multitude that was with him bore witness that he called Lazarus out of the tomb, and raised him from the dead.—P. S.]
Joh_12:19.—[Viz., with our cautious, undecided, hesitating policy. Bengel: Approbant Caiphæ consilium (Joh_11:50). The sentence is generally taken as an interrogation (also by Lange and Alford); but it seems to be more forcible as a direct assertion.—P. S.]
Joh_12:19.—[Or, the whole world. In D. L. Q. X., ὃëïò is inserted; Tisch. omits it, in accordance with à . A. B. Ã . Ä . Ë . 2, etc.—P. S.]
[The article ôῶí (not ôÜ ), which is omitted in the E. V., indicates, as Lange and Meyer explain, that the palm-trees were on the road, or perhaps that the custom was usual at such festivities (Alford).—P. S.]
[ äָּîָø the palm-tree.—P. S.]
[ ὩóáííÜ , from the Hebrew, means óῶóïí äÞ save now, and is originally a formula of supplication, hut conventionally one of triumphant acclamation, and joyful greeting to a deliverer.—P. S.]