TRV
“Deliver us!”
“Blessed is he who comes in the name of Adonai, the King of Isra’el!”
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers John 12:12–19. His four-level outline is real structure in the source text, so it is rendered as structure.
This story of Christ's riding in triumph to Jerusalem is recorded by all the evangelists, as worthy of special remark; and in it we may observe,
I.The respect that was paid to our Lord Jesus by the common people, Joh 12:12, Joh 12:13, where we are told,
1.Who they were that paid him this respect: much people, ochlos polus - a great crowd of those that came up to the feast; not the inhabitants of Jerusalem, but the country people that came from remote parts to worship at the feast; the nearer the temple of the Lord, the further from the Lord of the temple. They were such as came up to the feast.
(1.)Perhaps they had been Christ's hearers in the country, and great admirers of him there, and therefore were forward to testify their respect to him at Jerusalem, where they knew he had many enemies. Note, Those that have a true value and veneration for Christ will neither be ashamed nor afraid to own him before men in any instance whereby they may do him honour.
(2.)Perhaps they were those more devout Jews that came up to the feast some time before, to purify themselves, that were more inclined to religion than their neighbours, and these were they that were so forward to honour Christ. Note, The more regard men have to God and religion in general, the better disposed they will be to entertain Christ and his religion, which is not destructive but perfective of all previous discoveries and institutions. They were not the rulers, nor the great men, that went out to meet Christ, but the commonalty; some would have called them a mob, a rabble: but Christ has chosen the weak and foolish things (Co1 1:27), and is honoured more by the multitude than by the magnificence of his followers; for he values men by their souls, not their names and titles of honour.
2.On what occasion they did it: They heard that Jesus was coming to Jerusalem. They had enquired for him (Joh 11:55, Joh 11:56): Will he not come up to the feast? And now they hear he is coming; for none that seek Christ seek in vain. Now when they heard he was coming, they bestirred themselves, to give him an agreeable reception. Note, Tidings of the approach of Christ and his kingdom should awaken us to consider what is the work of the day, that it may be done in the day. Israel must prepare to meet their God (Amo 4:12), and the virgins to meet the bridegroom.
3.In what way they expressed their respect; they had not the keys of the city to present to him, nor the sword nor mace to carry before him, none of the city music to compliment him with, but such as they had they gave him; and even this despicable crowd was a faint resemblance of that glorious company which John saw before the throne, and before the Lamb, Rev 7:9, Rev 7:10. Though these were not before the throne, they were before the Lamb, the paschal Lamb, who now, according to the usual ceremony, four days before the feast, was set apart to be sacrificed for us. There it is said of that celestial choir,
(1.)That they had palms in their hands, and so had these branches of palm-trees. The palm-tree has ever been an emblem of victory and triumph; Cicero calls one that had won many prizes plurimarum palmarum homo - a man of many palms. Christ was now by his death to conquer principalities and powers, and therefore it was fit that he should have the victor's palm borne before him; though he was but girding on the harness, yet he could boast as though he had put it off. But this was not all; the carrying of palm-branches was part of the ceremony of the feast of tabernacles (Lev 23:40; Neh 8:15), and their using this expression of joy in the welcome given to our Lord Jesus intimates that all the feasts pointed at his gospel, had their accomplishment in it, and particularly that of the feast of tabernacles, Zac 14:16.
(2.)That they cried with a loud voice, saying, Salvation to our God (Rev 7:10); so did these here, they shouted before him, as is usual in popular welcomes, Hosanna, blessed is the king of Israel, that comes in the name of the Lord; and hosanna signifies salvation. It is quoted from Psa 118:25, Psa 118:26. See how well acquainted these common people were with the scripture, and how pertinently they apply it to the Messiah. High thoughts of Christ will be best expressed in scripture-words. Now in their acclamations,
[1.]They acknowledge our Lord Jesus to be the king of Israel, that comes in the name of the Lord. Though he went now in poverty and disgrace, yet, contrary to the notions their scribes had given them of the Messiah, they own him to be a king, which bespeaks both his dignity and honour, which we must adore; and his dominion and power, to which we must submit. They own him to be, First, A rightful king, coming in the name of the Lord (Psa 2:6), sent of God, not only as a prophet, but as a king. Secondly, The promised and long-expected king, Messiah the prince, for he is king of Israel. According to the light they had, they proclaimed him king of Israel in the streets of Jerusalem; and, they themselves being Israelites, hereby they avouched him for their king.
[2.]They heartily wish well to his kingdom, which is the meaning of hosanna; let the king of Israel prosper, as when Solomon was crowned they cried, God save king Solomon, Kg1 1:39. In crying hosanna they prayed for three things: - First, That his kingdom might come, in the light and knowledge of it, and in the power and efficacy of it. God speed the gospel plough. Secondly, That it might conquer, and be victorious over all opposition, Rev 6:2. Thirdly, That it might continue. Hosanna is, Let the king live for ever; though his kingdom may be disturbed, let it never be destroyed, Psa 72:17.
[3.]They bid him welcome into Jerusalem: "Welcome is he that cometh; we are heartily glad to see him; come in thou blessed of the Lord; and well may we attend with our blessings him who meets us with his." This welcome is like that (Psa 24:7-9), Lift up your heads, O ye gates. Thus we must every one of us bid Christ welcome into our hearts, that is, we must praise him, and be well pleased in him. As we should be highly pleased with the being and attributes of God, and his relation to us, so we should be with the person and offices of the Lord Jesus, and his meditation between us and God. Faith saith, Blessed is he that cometh.
II.The posture Christ puts himself into for receiving the respect that was paid him (Joh 12:14):
When he had found, or procured, a young ass, he sat thereon. It was but a poor sort of figure he made, he alone upon an ass, and a crowd of people about him shouting Hosanna.
1.This was much more of state than he used to take; he used to travel on foot, but now was mounted. Though his followers should be willing to take up with mean things, and not affect any thing that looks like grandeur, yet they are allowed to use the service of the inferior creatures, according as God in his providence gives particular possession of those things over which, by his covenant with Noah and his sons, he has given to man a general dominion.
2.Yet it was much less of state than the great ones of the world usually take. If he would have made a public entry, according to the state of a man of high degree, he should have rode in a chariot like that of Solomon's (Sol 3:9, Sol 3:10), with pillars of silver, the bottom of gold, and the covering of purple; but, if we judge according to the fashion of this world, to be introduced thus was rather a disparagement than any honour to the king of Israel, for it seemed as if he would look great, and knew not how. His kingdom was not of this world, and therefore came not with outward pomp. He was now humbling himself, but in his exalted state John sees him in a vision on a white horse, with a bow and a crown.
III.The fulfilling of the scripture in this:
As it is written, Fear not, daughter of Sion, Joh 12:15. This is quoted from Zac 9:9. To him bore all the prophets witness, and particularly to this concerning him.
1.It was foretold that Zion's king should come, should come thus, sitting on an ass's colt; even this minute circumstance was foretold, and Christ took care it should be punctually fulfilled. Note,
(1.)Christ is Zion's king; the holy hill of Zion was of old destined to be the metropolis or royal city of the Messiah.
(2.)Zion's king does and will look after her, and come to her; though for a short time he retires, in due time he returns.
(3.)Though he comes but slowly (an ass is slow-paced), yet he comes surely, and with such expressions of humility and condescension as greatly encourage the addresses and expectations of his loyal subjects. Humble supplicants may reach to speak with him. If this be a discouragement to Zion, that her king appears in no greater state or strength, let her know that though he comes to her riding on an ass's colt, yet he goes forth against her enemies riding on the heavens for her help, Deu 33:26.
2.The daughter of Zion is therefore called upon to behold her king, to take notice of him and his approaches; behold and wonder, for he comes with observation, though not with outward show, Sol 3:11. Fear not. In the prophecy, Zion is told to rejoice greatly, and to shout, but here it is rendered, Fear not. Unbelieving fears are enemies to spiritual joys; if they be cured, if they be conquered, joy will come of course; Christ comes to his people to silence their fears. If the case be so that we cannot reach to the exultations of joy, yet we should labour to get from under the oppressions of fear. Rejoice greatly; at least, fear not.
IV.The remark made by the evangelist respecting the disciples (Joh 12:16):
They understood not at first why Christ did this, and how the scripture was fulfilled; but when Jesus was glorified, and thereupon the Spirit poured out, then they remembered that these things were written of him in the Old Testament, and that they and others had, in pursuance thereof, done these things to him.
1.See here the imperfection of the disciples in their infant state; even they understood not these things at first. They did not consider, when they fetched the ass and set him thereon, that they were performing the ceremony of the inauguration of Zion's king. Now observe,
(1.)The scripture is often fulfilled by the agency of those who have not themselves an eye to the scripture in what they do, Isa 45:4.
(2.)There are many excellent things, both in the word and providence of God, which the disciples themselves do not at first understand: not at their first acquaintance with the things of God, while they see men as trees walking; not at the first proposal of the things to their view and consideration. That which afterwards is clear was at first dark and doubtful.
(3.)It well becomes the disciples of Christ, when they are grown up to maturity in knowledge, frequently to reflect upon the follies and weaknesses of their first beginning, that free grace may have the glory of their proficiency, and they may have compassion on the ignorant. When I was a child, I spoke as a child.
2.See here the improvement of the disciples in their adult state. Though they had been children, they were not always so, but went on to perfection. Observe,
(1.)When they understood it: When Jesus was glorified; for,
[1.]Till then they did not rightly apprehend the nature of his kingdom, but expected it to appear in external pomp and power, and therefore knew not how to apply the scriptures which spoke of it to so mean an appearance. Note, The right understanding of the spiritual nature of Christ's kingdom, of its powers, glories, and victories, would prevent our misinterpreting and misapplying the scriptures that speak of it.
[2.]Till then the Spirit was not poured out, who was to lead them into all truth. Note, The disciples of Christ are enabled to understand the scriptures by the same Spirit that indited the scriptures. The spirit of revelation is to all the saints a spirit of wisdom, Eph 1:17, Eph 1:18.
(2.)How they understood it; they compared the prophecy with the event, and put them together, that they might mutually receive light from each other, and so they came to understand both: Then remembered they that these things were written of him by the prophets, consonant to which they were done to him. Note, Such an admirable harmony there is between the word and works of God that the remembrance of what is written will enable us to understand what is done, and the observation of what is done will help us to understand what is written. As we have heard, so have we seen. The scripture is every day fulfilling.
V.The reason which induced the people to pay this respect to our Lord Jesus upon his coming into Jerusalem, though the government was so much set against him. It was because of the illustrious miracle he had lately wrought in raising Lazarus.
1.See here what account and what assurance they had of this miracle; no doubt, the city rang of it, the report of it was in all people's mouths. But those who considered it as a proof of Christ's mission, and a ground of their faith in him, that they might be well satisfied of the matter of fact, traced the report to those who were eye-witnesses of it, that they might know the certainty of it by the utmost evidence the thing was capable of: The people therefore that stood by when he called Lazarus out of his grave, being found out and examined, bore record, Joh 12:17. They unanimously averred the thing to be true, beyond dispute or contradiction, and were ready, if called to it, to depose it upon oath, for so much is implied in the word Emarturei. Note, The truth of Christ's miracles was evidenced by incontestable proofs. It is probable that those who had seen this miracle did not only assert it to those who asked them, but published it unasked, that this might add to the triumphs of this solemn day; and Christ's coming in now from Bethany, where it was done, would put them in mind of it. Note, Those who wish well to Christ's kingdom should be forward to proclaim what they know that may redound to his honour.
2.What improvement they made of it, and what influence it had upon them (Joh 12:18): For this cause, as much as any other, the people met him.
(1.)Some, out of curiosity, were desirous to see one that had done such a wonderful work. Many a good sermon he had preached in Jerusalem, which drew not such crowds after him as this one miracle did. But,
(2.)Others, out of conscience, studied to do him honour, as one sent of God. This miracle was reserved for one of the last, that it might confirm those which went before, and might gain him this honour just before his sufferings; Christ's works were all not only well done (Mar 7:7) but well timed.
VI.The indignation of the Pharisees at all this; some of them, probably, saw, and they all soon heard of, Christ's public entry.
The committee appointed to find out expedients to crush him thought they had gained their point when he had retired unto privacy, and that he would soon be forgotten in Jerusalem, but they now rage and fret when they see they imagined but a vain thing.
1.They own that they had got no ground against him; it was plainly to be perceived that they prevailed nothing. They could not, with all their insinuations, alienate the people's affections from him, nor with their menaces restrain them from showing their affection to him. Note, Those who oppose Christ, and fight against his kingdom, will be made to perceive that they prevail nothing. God will accomplish his own purposes in spite of them, and the little efforts of their impotent malice. You prevail nothing, ouk ōpheleite - you profit nothing. Note, There is nothing got by opposing Christ.
2.They own that he had got ground: The world is gone after him; there is a vast crowd attending him, a world of people: an hyperbole common in most languages. Yet here, like Caiaphas, ere they were aware, they prophesied that the world would go after him; some of all sorts, some from all parts; nations shall be discipled. But to what intent was this said?
(1.)Thus they express their own vexation at the growth of his interest; their envy makes them fret. If the horn of the righteous be exalted with honour, the wicked see it, and are grieved (Psa 112:9, Psa 112:10); considering how great these Pharisees were, and what abundance of respect was paid them, one would think they needed not grudge Christ so inconsiderable a piece of honour as was now done him; but proud men would monopolize honour, and have none share with them, like Haman.
(2.)Thus they excite themselves and one another, to a more vigorous carrying on of the war against Christ. As if they should say, "Dallying and delaying thus will never do. We must take some other and more effectual course, to put a stop to this infection; it is time to try our utmost skill and force, before the grievance grows past redress." Thus the enemies of religion are made more resolute and active by being baffled; and shall its friends be disheartened with every disappointment, who know its cause is righteous and will at last be victorious?
Historical interpretation
Nine Centuries of Reception
19 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The Lord granted, by means of his advent, a greater gift of grace to those of a later period than what he had granted to those under the Old Testament dispensation. For they indeed used to hear, from his servants, about the King who would come, and they rejoiced to a certain extent, inasmuch as they hoped for his coming. But those who have actually been in his presence and have been freed and made partakers of his gifts—they possess a greater amount of grace and a higher degree of exultation in their rejoicing because the King has arrived. This is also what David says, “My soul shall rejoice in the Lord; it shall be glad in his salvation.” And for this reason, on his entrance into Jerusalem, all those who were in the way recognized David their king in the sorrow of his soul, and spread their garments for him and ornamented the way with green boughs, crying out with great joy and gladness, “Hosanna to the Son of David; blessed is he who comes in the name of the Lord: hosanna in the highest.” … What had been declared by David concerning the Son of God was accomplished in his own person.… It was he himself who was announced by the prophets as Christ, whose name is praised in all the earth.
In psalms and hymns, let us raise to Him our shouts of thanksgiving; and, without ceasing, let us exclaim, "Blessed is He that cometh in the name of the Lord; "
As, therefore, hosanna is said in the psalm we are considering, which is translated “Save us now,” and the Hebrew has “Lord, save us,” and the words “blessed is he that comes in the name of the Lord” are taken from the same psalm, and these words can only refer to the Christ of God, we naturally apply the rest of the prediction to him as well.
When the crowd took the palm branches from the date palms and went before Christ as he was about to go up to the feast, all of them bore witness that he had called Lazarus forth from the grave and had raised him from the dead. Because of this, this great throng believed on him when they heard that he had done this sign. For all the people had come out of the tomb before they buried him and closed the mouth of the tomb. A great wonder seized them all when they heard that he was alive again.
Seest thou that this most choked them, the persuasion which all men had that He was not an enemy of God? And this most divided the people, His saying that He came from the Father.
(Hom. lxiv) The Law enjoined, that on the tenth day of the first month a lamb or a kid should be shut up in the house, and be kept to the fourteenth day of the same month, on the evening of which day it was sacrificed. In accordance with this law, the Elect Lamb, the Lamb without spot, when He went up to Jerusalem to be immolated for the sanctification of the people, went up five days before, i. e. on the tenth day.
(Hom. lxvi. 1) They showed now at last that they thought Him greater than a prophet: And went forth to meet Him, and cried, Hosanna! Blessed is the King of Israel, that cometh in the name of the Lord.
(Hom. lxvi. 1) 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. The words show us the divinity of Christ. Hosanna is, Save us; and salvation in Scripture is attributed to God alone. And cometh, it is said, not is brought: the former befits a lord, the latter a servant. In the name of the Lord, goes to prove the same thing. He does not come in the name of a servant, but in the name of the Lord.
(Hom. lxvi. 1) He did this prophetically, to figure the unclean Gentiles being brought into subjection to the Gospel; and also as a fulfilment of prophecy.
(Hom. lxvi. 1) Or thus: Whereas they had had wicked kings, who had subjected them to wars, He saith to them, Trust Me, I am not such as they, but gentle and mild: which He showed by the manner of His entrance. For He did not enter at the head of an army, but simply riding on an ass. And observe the philosophy of the Evangelist, who is not ashamed of confessing his ignorance at the time of what these things meant: These things understood not the disciple at the first, but when Jesus was glorified.
(Hom. lvi. 1) Our Lord had not then revealed these things to them. Indeed it would have been a scandal to them had they known Him to be King at the time of His sufferings. Nor would they have understood the nature of His kingdom, but have mistaken it for a temporal one.
"Rejoice greatly, daughter of Zion"? Because all their kings had for the most part been an unjust and covetous kind of men, and had given them over to their enemies, and had perverted the people, and made them subject to their foes; "Be of good courage," It saith, "this is not such an one, but meek and gentle"; as is shown by the ass, for He entered not with an army in His train, but having an ass alone.
But how, after not walking openly in Jewry, and retiring into the wilderness, doth He again enter openly? Having quenched their anger by retiring, He cometh to them when they were stilled. Moreover, the multitude which went before and which followed after was sufficient to cast them into an agony; for no sign so much attracted the people as that of Lazarus. And another Evangelist saith, that they strewed their garments under His feet, and that "the whole city was moved"; with so great honor did He enter. And this He did, figuring one prophecy and fulfilling another; and the same act was the beginning of the one and the end of the other. For the, "Rejoice, for thy King cometh unto thee meek," belonged to Him as fulfilling a prophecy, but the sitting upon an ass was the act of one prefiguring a future event, that He was about to have the impure race of the Gentiles subject to Him.
But how say the others, that He sent disciples, and said, "Loose the ass and the colt," while John saith nothing of the kind, but that "having found a young ass, He sat upon it"? Because it is likely that both circumstances took place, and that He after the ass was loosed, while the disciples were bringing it, found the colt, and sat upon it. And they took the small branches of palm trees and olives, and strewed their garments in the way, showing that they now had a higher opinion concerning Him than of a Prophet.
"But this," saith the Evangelist, "the disciples knew not, that it was written of Him." Seest thou that they were ignorant on most points, because He did not reveal to them? For when He said, "Destroy this Temple, and in three days I will raise it up," neither then did the disciples understand. And another Evangelist saith, that "the saying was hid from them," and they knew not that He should rise from the dead. Now this was with reason concealed from them, (wherefore another Evangelist saith, that as they heard it from time to time, they grieved and were dejected, and this because they understood not the saying concerning the Resurrection,) it was with reason concealed, as being too high for them: but why was not the matter of the ass revealed to them? Because this was a great thing also. But observe the wisdom of the Evangelist, how he is not ashamed to parade their former ignorance. That it was written they knew, that it was written of Him they knew not. For it would have offended them if He being a King were about to suffer such things, and be so betrayed. Besides, they could not at once have taken in the knowledge of the Kingdom of which He spake; for another Evangelist saith, that they thought the words were spoken of a kingdom of this world.
(Tr. li. 1) 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: On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees. The branches of palms are songs of praise, for the victory which our Lord was about to obtain by His death over death, and His triumph over the devil, the prince of death, by the trophy of the cross.
(Tr. li. 2) Hosanna is a simple exclamation, rather indicating some excitement of the mind, than having any particular meaning; like many interjections that we have in Latin.
(Tr. li. 4) It were a small thing to the King eternal to be made a human king. 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 then to be King of Israel, was a condescension, not an elevation, a sign of Hispity, not an increase of His power. For He who was called on earth the King of the Jews, is in heaven the King of Angels.
The exclamation used by the worshipping people is Hosanna, indicating, as some who know the Hebrew language affirm, rather a state of mind than having any positive significance; just as in our own tongue we have what are called interjections, as when in our grief we say, Alas! or in our joy, Ha! or in our admiration, O how fine! where O! expresses only the feeling of the admirer.
But when it is said, "Blessed is He that cometh in the name of the Lord, [as] the King of Israel," by "in the name of the Lord" we are rather to understand "in the name of God the Father," although it might also be understood as in His own name, inasmuch as He is also Himself the Lord. As we find Scripture also saying in another place, "The Lord rained [upon Sodom fire] from the Lord." But His own words are a better guide to our understanding, when He saith, "I am come in my Father's name, and ye receive me not: another will come in his own name, and him ye will receive." For the true teacher of humility is Christ, who humbled Himself, and became obedient unto death, even the death of the cross. But He does not lose His divinity in teaching us humility; in the one He is the Father's equal, in the other He is assimilated to us. By that which made Him the equal of the Father, He called us into existence; and by that in which He is like unto us, He redeemed us from ruin.
The multitudes hymned Christ as One Who had conquered death, carrying palm branches. And they do not praise Him with ordinary language, but quote from the inspired Scripture that which was beautifully spoken with regard to Him; confessing that He was indeed King of Israel, Whom also they called specially their own King, accepting the lordship of the Christ. And the Son, they say, is Blessed: not because He Who blesseth all things and guards them from destruction, and Who is of the ineffable Essence of the Father, receives the blessing which comes from the Father; but because the blessing which is due to One Who is God and Lord by Nature is offered to Him from us, inasmuch as He came in the Name of the Lord. For all the saints did not come with the authority of lordship, but as trusted servants; This One, on the contrary, as Lord. Wherefore the prophetic language was quoted very suitably with regard to Him. For indeed some are called lords, who are not such by nature, but have the honourable name granted to them by favour. As also, to take another case, men are called "true," when they abstain from falsehood: but this is not the thing to say with regard to Christ; for He is not called "Truth" for the reason that He does not speak falsely, but because He has that Nature which is altogether superior to falsehood.
The multitudes do not praise Jesus with ordinary language but quote from the inspired Scripture that which was beautifully spoken regarding him. Confessing that he was indeed the King of Israel, they call him their own king and accept the lordship of the Christ.
With palms everyone came
On the occasion of your arrival, Savior,
Crying to you, “Hosanna!”
Now all of us sing praises to you
From our pitiful mouths,
As we wave to you the branches of our souls and cry out:
“O you, who are in the highest, save the world
That you brought into being, Lord,
And blot out our sins,
Just as you previously dried
The tears of Mary and Martha.”
The holy church holds a high festival,
Faithfully calling together her children, O Lover of humanity;
With palms she meets you and strews garments of joy
So that you, along with your disciples and your friends,
May establish your feet and grant deep peace for your servants,
And release them from oppression, as previously you checked
The tears of Mary and Martha.
Incline your ear, O God of the universe,
And hear our prayers,
And snatch us from the bonds of death.…
Let those of us who have died because of our sins, and who dwell in the tomb
Because of our knowledge of evils,
Imitate the sisters of faithful Lazarus as we cry to Christ with tears, and in faith and in love:
“Save us, you who willed to become man.
And raise us up from the tomb of our sins,
You, alone who are immortal.”
It is a compound of two words; Hosi is shortened into save; Anna a mere exclamation, complete. Blessed is He that cometh in the name of the Lord. The name of the Lord here is the name of God the Father; though we may understand it as His own name; inasmuch as He also is the Lord. But the former sense agrees better with the text above, I am come in My Father's name. (5:43) He does not lose His divinity, when He teaches us humility.
Those who went ahead and those who followed exalted our Lord with one and the same voice of praise, for undoubtedly the faith of those who were approved before our Lord's incarnation and of those after it is one [faith], although they had sacraments that differed according to the customs of the times. Peter bears witness [to this] when he says, "But we believe that we are being saved in the same way as they also were, through the grace of the Lord Jesus." As for their saying, "Hosanna," that is, "salvation to the Son of David," this is the same thing we read in the psalm, "The Lord is [our] salvation, [let] your blessing [be] on your people." It is the same as the chorus that the saints echo with a chant of great praise in the Apocalypse, "Salvation to our God, who sits on the throne, and to the Lamb."
"In the name of the Lord" signifies "In the name of God the Father," just as [our Lord] himself said elsewhere to the unbelieving Jews, "I have come in the name of my Father, and you do not receive me; another will come in his own name, him you will receive." Christ came in the name of God the Father because in everything that he did and said he was concerned with glorifying his Father and with proclaiming to human beings that he is to be glorified. The antichrist will come in his own name, and although he may be the wickedest person of all and a great help to the devil, he will see fit to call himself the Son of God while "being opposed to and raised above everything that is said to be God and is worshiped."
The crowd took this verse of praise from the one hundredth and seventeenth psalm, and there is no one who doubts that it is sung about the Lord. Hence it is appropriate that there is previously sung of him in the same psalm, "The stone which the builders rejected has become the cornerstone," for Christ, whom the Jews rejected as they were building the decrees of their own traditions, became a memorial for believers from among both peoples, namely, the Jews and the Gentiles. For as to the fact that Christ is called the cornerstone in this psalm, this is what was being chanted in high praise in the Gospel by the voice of those who followed and those who went ahead.
The Jews, when they called Him King of Israel, dreamed of an earthly king. They expected a king to arise, of more than human greatness, who would deliver them from the government of the Romans. But how did our Lord come? The next words tell us; And Jesus when He had found a young ass, sat thereon.
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Summary
John 12:13 captures the dramatic and highly symbolic Triumphal Entry of Jesus into Jerusalem, just days before His crucifixion. A large crowd, gathered for the Passover feast, enthusiastically welcomed Him by waving palm branches and shouting "Hosanna," recognizing Him as the long-awaited "King of Israel who comes in the name of the Lord." This pivotal moment highlights the popular messianic fervor surrounding Jesus, while simultaneously foreshadowing the complex interplay of adoration and rejection that would define His final week.
Context
Literary Context
John 12:13 is situated at a crucial turning point in John's Gospel, marking the transition from Jesus' public ministry (chapters 1-11) to the Passion narrative (chapters 13-21). Immediately prior, in John 11, Jesus had performed the astounding miracle of raising Lazarus from the dead, an event that significantly amplified His fame and drew immense crowds. This miracle, coupled with the approaching Passover feast, created an electric atmosphere in Jerusalem, drawing many to see both Jesus and Lazarus. The verse itself describes the crowd's response to Jesus' arrival, directly following the decision of the chief priests and Pharisees to put Jesus to death (John 11:47-53) and the anointing at Bethany (John 12:1-8). The Triumphal Entry, therefore, is presented as a public acclamation that further solidifies the authorities' resolve to eliminate Jesus, setting the stage for the escalating conflict.
Historical & Cultural Context
The Passover feast was one of the three major pilgrimage festivals for Jews, requiring all adult males to travel to Jerusalem. This meant the city was overflowing with people, many of whom harbored fervent nationalistic and messianic hopes for liberation from Roman occupation. Palm branches were ancient symbols of victory and national pride, particularly associated with the Maccabean revolt against Greek oppression, where they were used to celebrate Jewish independence. The cry "Hosanna" originated from Psalm 118:25, a plea for salvation ("Save us, we pray!"), which by this time had evolved into an acclamation of joyful praise and welcome for a deliverer. The title "King of Israel" was deeply significant, evoking the Davidic covenant and the expectation of a political and spiritual ruler who would restore Israel's glory. The crowd's actions and words were thus laden with messianic and nationalistic implications, reflecting a desire for an earthly king who would overthrow Roman rule.
Key Themes
This verse contributes significantly to several overarching themes in John's Gospel. It powerfully illustrates the theme of Messianic Identity, as the crowd explicitly recognizes Jesus as the "King of Israel," fulfilling Old Testament prophecies, particularly Zechariah 9:9. It also highlights the theme of Divine Authority and Commission, as Jesus' coming "in the name of the Lord" underscores that His mission is sanctioned and empowered by God the Father, a recurring emphasis in John (e.g., John 5:19). Furthermore, the scene introduces the Irony of Recognition, where the crowd's enthusiastic, yet ultimately superficial, understanding of Jesus' kingship contrasts with His true spiritual mission and the rejection He would soon face from the religious elite (see John 19:15). Finally, it emphasizes the theme of Public Witness, as Jesus' entry is a highly visible and undeniable declaration of His claims before a vast audience.
Exposition and Analysis
Key Word Analysis
This exclamation, a transliteration of the Hebrew hoshi'ah-nna (meaning "save, we pray!" or "save now!"), had evolved from a supplication into a joyful acclamation of praise and adoration. In this context, it functions as both a plea for deliverance and a shout of enthusiastic welcome for a perceived deliverer or king. Its use here signifies the crowd's recognition of Jesus as one who brings salvation and triumph.
Derived from eu (good) and logos (word), this word literally means "to speak well of." Religiously, it means to bless, praise, or invoke a benediction upon someone. Here, it is an acclamation of divine favor and honor bestowed upon Jesus, recognizing Him as divinely approved and worthy of praise. It directly echoes the blessing found in Psalm 118:26.
This term denotes a sovereign or ruler. For a Jewish audience, "King of Israel" was the quintessential messianic title, signifying the divinely appointed ruler from the line of David who would restore Israel's sovereignty and usher in a new era of peace and justice. The crowd's use of this title indicates their belief that Jesus was this long-awaited monarch, though their understanding of His kingship was largely political rather than spiritual.
Verse Breakdown
"Took branches of palm trees"
This action signifies a celebratory welcome, akin to a parade for a conquering hero or a revered dignitary. Palm branches were symbols of victory, triumph, and national liberation, often associated with Jewish festivals and successful military endeavors. The crowd's use of them indicates their high expectations for Jesus as a national deliverer.
"and went forth to meet him"
The act of actively going out to meet Jesus, rather than waiting for Him to arrive, demonstrates the crowd's eagerness, respect, and recognition of His importance. It implies a deliberate and enthusiastic welcome, acknowledging Him as someone worthy of such a reception.
"and cried, Hosanna"
This powerful acclamation, blending a plea for salvation with joyful praise, reveals the crowd's fervent hope and adoration. It is a spontaneous outpouring of emotion, signifying their belief that Jesus was the one who could bring about their deliverance and fulfill their messianic aspirations.
"Blessed [is] the King of Israel"
This is a direct and explicit messianic acclamation. The crowd identifies Jesus as the long-prophesied "King of Israel," a title laden with political and spiritual significance, referring to the promised Davidic ruler. This declaration highlights their belief that He was the rightful sovereign who would restore Israel's glory.
"that cometh in the name of the Lord"
This phrase, echoing Psalm 118:26, underscores Jesus' divine authority and commission. It signifies that His arrival is not by His own will or power, but by the express will and authority of God Himself. It affirms His divine mandate and distinguishes Him as the true Messiah, sent by Yahweh.
Literary Devices
John 12:13 is rich in literary devices that enhance its meaning and impact. Symbolism is prominent, particularly with the "branches of palm trees," which were universally understood as emblems of victory, national pride, and celebration, harkening back to the Maccabean era. The crowd's actions are a symbolic coronation. There is a profound Allusion to Old Testament prophecies, most notably Psalm 118:25-26 ("Hosanna! Blessed is he who comes in the name of the Lord!") and Zechariah 9:9, which speaks of Zion's king coming humbly on a donkey. The crowd's acclamation of Jesus as "King of Israel" also creates Dramatic Irony. While they hail Him as a political king, Jesus' true kingship is spiritual and heavenly, soon to be revealed through His suffering and resurrection, which many in the crowd failed to grasp. This irony is heightened by the contrast with their later cry, "Crucify him!" The collective "cried" (krázō) provides strong Acoustic Imagery, conveying the loud, fervent, and perhaps chaotic, nature of the crowd's enthusiastic welcome.
Theological and Thematic Connections
John 12:13 is a moment of profound theological significance, serving as a public declaration of Jesus' messianic identity, even if imperfectly understood by the crowd. It demonstrates the popular recognition of Jesus as the promised King of Israel, fulfilling centuries of Old Testament prophecy concerning the Davidic Messiah. The acclamation "Hosanna! Blessed is the King of Israel that cometh in the name of the Lord" directly links Jesus to the divine commission and authority, affirming that His arrival is part of God's sovereign plan for salvation. This event underscores the tension between earthly expectations of a political deliverer and the spiritual reality of God's kingdom, a tension central to Jesus' ministry.
Reflection and Application
John 12:13 invites us to consider the nature of our own acclamation of Jesus. While the crowd's enthusiasm was palpable, their understanding of Jesus' kingship was largely limited to political and earthly liberation. Their shouts of "Hosanna" were genuine, yet for many, this adoration proved fleeting, soon replaced by cries for His crucifixion. This serves as a powerful reminder that true recognition of Jesus as King requires more than fleeting emotion or a desire for temporal benefits; it demands a deep, spiritual understanding of His kingdom and a commitment to His Lordship, even when it involves suffering or challenges our preconceived notions. We are called not just to welcome Jesus into our lives, but to surrender to His reign, allowing His divine authority to transform our hearts and guide our actions. Our "Hosanna" should be a heartfelt plea for salvation that translates into a life of worship and obedient discipleship, acknowledging Him as the sovereign Lord over all.
Questions for Reflection
FAQ
Why did the crowd shout "Hosanna" and wave palm branches?
The crowd's actions were deeply symbolic and rooted in Jewish tradition and messianic expectation. Waving palm branches (Greek: baḯon, G902, phoînix, G5404) was a gesture of triumph, victory, and celebration, often associated with national liberation and festive occasions like the Feast of Tabernacles. It signaled their recognition of Jesus as a conquering hero or a revered dignitary. The cry "Hosanna" (Greek: hōsanná, G5614) originated from Psalm 118:25, meaning "Save, please!" or "Save now!" By Jesus' time, it had evolved into an acclamation of joyful praise and adoration, especially when welcoming a deliverer. Thus, they were simultaneously pleading for salvation and celebrating Jesus as the one who could bring it.
What did "King of Israel" mean to the people at that time?
To the Jewish people in Jesus' day, the title "King of Israel" (Greek: basileús, G935, Israḗl, G2474) was the most significant messianic title, laden with profound political and spiritual expectations. It referred to the long-awaited descendant of King David who would liberate Israel from foreign oppression (in this case, Roman rule), restore the Davidic kingdom, and usher in an era of peace and justice as prophesied in the Old Testament (e.g., 2 Samuel 7:12-16). The crowd's acclamation of Jesus as "King of Israel" indicated their belief that He was this promised deliverer, though their understanding was largely focused on an earthly, political kingdom rather than the spiritual kingdom Jesus proclaimed.
Christ-Centered Fulfillment
John 12:13, though depicting an earthly acclamation, finds its ultimate and profound Christ-centered fulfillment not in a political revolution, but in Jesus' redemptive work as the true and eternal King. The crowd's shouts of "Hosanna" (meaning "save now!") foreshadow the ultimate salvation Jesus would accomplish through His atoning death and glorious resurrection, saving humanity not from Roman oppression, but from sin and death. He is indeed the "King of Israel," but His reign extends far beyond the borders of any earthly nation; He is the King of Kings and Lord of Lords. The palm branches, symbols of earthly victory, are transformed into symbols of His triumph over all spiritual foes, culminating in His victory on the cross and His glorious resurrection, where He was exalted to the highest place. His coming "in the name of the Lord" (Greek: en, G1722, ónoma, G3686, kýrios, G2962) signifies His divine authority as the Son sent by the Father, whose mission was to establish an everlasting kingdom not of this world (John 18:36). Thus, the Triumphal Entry serves as a prophetic glimpse of Jesus' universal reign, a reign that is fully realized in His ascension and His future return when every knee will bow and every tongue confess that Jesus Christ is Lord.