9 The multitudes who went before him, and who followed kept shouting, "Hosanna to the son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!"
*Minor differences ignored. Grouped by changes, with first version listed as example.
Hosanna to the Son of David. This prayer is taken from Psalm 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, (hvsy n') 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; [1] in which there would be no obscurity, were it not that they do not correspond to the song of the angels, (Luke 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.
1 - "Es lieux tres-hauts;" -- "in the very high places."
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; Psalm 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 Psalm 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, 1-Kings 2:4; 1-Kings 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 Luke 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.
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 הושיעה נא 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 2-Samuel 14:4; 2-Kings 6:26; Psalm 118:25.
Son of David - A well-known epithet of the Messiah. He who cometh in the name, etc. 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 succor. Probably answering to the τοις υψιστοις 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.
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; (Leviticus 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.
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 Matthew 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 Psalm 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 Psalm 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", Psalm 118:1 the beginning and end; and at those words, "Save now I beseech thee", Psalm 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 Psalm 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 Psalm 118:22 by the stone the builders refused, as is clear from Matthew 21:42 of this chapter, and from Acts 4:11 and 1-Peter 2:7 and which is allowed by some Jewish writers, ancient and modern (n); and Psalm 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, Mark 11:10. "Blessed be the kingdom of our father David, that cometh in the name of the Lord"; See Gill on Mark 11:10. Moreover, as it may be thought others of the people said, as Luke relates, Luke 19:38.
Blessed be the king that cometh in the name of the Lord; See Gill on Luke 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 Micah. v. 2. (o) T. Hicros. Megilla, fol. 73. 1.
Hosanna. A Greek modification of the Hebrew words rendered, "Save now, I beseech thee," in Psalm 118:25, the next verse of which formed part of their song, "Blessed," etc. It is used as an expression of praise, like hallelujah.
That cometh in the name of the Lord. The words are taken in part from Psalm 118:25-26, a hymn which belonged to the great hallelujah chanted at the end of the Paschal Supper and the Feast of Tabernacles. The people were accustomed to apply it to the Messiah.
The multitudes cried, saying - Probably from a Divine impulse; for certainly most of them understood not the words they uttered. Hosanna - (Lord save us) 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.
*More commentary available at chapter level.