EXPLANATORY AND CRITICAL NOTES
John 12:9. Much people, etc.—Not our Lord’s enemies, but members of the pilgrim bands and friendly neighbours from the city.
John 12:10-11. But the chief priests, etc.—They saw that now it would not be sufficient to put Jesus only to death. Witnesses to His power would remain, and thus Lazarus was marked out as a victim; for many beholding this visible proof of Christ’s divine power could no longer withhold their allegiance.
John 12:12. See Homiletic Note, pp. 347, 348. Next day.—I.e. the day after the Sabbath, i.e. our Sunday. Much people.—See John 12:9.
John 12:13. Branches of palm trees.—τἀ βατα τῶν φοινίκων, which then probably grew by the way. These were used to wave in triumph before Christ. The other Evangelists mention the spreading of the path with litter cut from the trees, and garments. A comparison of the accounts of this incident in the four Gospels will show how each supplements the others. Hosanna.— Psalms 118:25. Blessed, etc.—They hail Him as the Messiah, the Sent of God, the Head of the eternal kingdom (Daniel 7:14), and the Saviour and ruler of Israel.
John 12:14. Found a young ass.—The other Evangelists tell how it was found.
John 12:15. Fear not, etc.— Zechariah 9:9. The prophet foretold that meekness and humility in the Messiah which were verified in the life of Jesus.
John 12:16. Understood not, etc.—They needed direct teaching ere they could truly understand the spiritual nature of Christ’s kingdom (John 14:26; Luke 24:13-32).
John 12:17. The people, etc.— John 11:31. Not only did they shout Hosanna apparently, but testified among the others to the fact of the raising of Lazarus.
John 12:18. The people (ὁ ὄχλος).—The multitude (John 12:12).
John 12:19. The Pharisees.—All their plans against Jesus only seemed to bring greater honour to Him. Probably these men shrank at first from the more cold-blooded and murderous plan of the chief priests. But their wilful opposition to truth was leading them to accept the plan of the latter. Facilis descensus Averni.
MAIN HOMILETICS OF THE PARAGRAPH.— John 12:12-19
Christ’s triumphal entry into Jerusalem.—This triumphal entry of our Lord into Jerusalem is emblematic of His triumph in the hearts of individuals and in the world at large. “Behold, thy King cometh,” is the cry that resounds in every heart, and among the nations, when Christ’s truth is proclaimed. But His is not a kingdom which comes with ostentation. It is spiritual, not temporal. Hence, as of old, its progress is marked by meekness and lowliness, its grandeur is of an inner moral, and not of an outward material sort, and at its advent all true hearts are joyful. In considering the scene before us, notice:—
I. The humble simplicity of Christ’s regal entry into Jerusalem.—
1. It was a real royal progress, but from all the circumstances attending it evidently so unworldly and spiritual that even our Lord’s enemies made no effort to found on it in their accusation of Jesus before Pilate. “Meek and lowly” was Jesus, as He ever was during His life on earth. And all the ordinary insignia and pomp of royalty were absent from that festal throng on the brow of Olivet. No guard of soldiery on prancing steeds, with glittering display of arms and flaunting of banners, with blare of trumpet and clash of armour; no civic functionaries in robes of office grouped themselves around the King; no carpet of state of rich texture and dye was spread on His path; no chariot with protecting canopy conveyed the approaching King. All the outward insignia and emblems of royalty were lacking.
2. We see on the contrary a meek and lowly man, “His visage so marred more than any man,” bearing on His heart the sorrows of humanity. He is seated in lowly state on an ass’s colt, on which some of His few humble followers have laid their outer garments. And the crowd that accompanies Him, shouting Hosanna, possess but humble means of affording Him honour. They spread their outer garments, and strew branches of trees on the way, in lieu of richer carpeting. And in place of royal banners they wave palm branches in the air.
3. And those crowds are of the humblest. No representatives of the Sanhedrin—none of the priests, the rabbis, or other teachers of the people. None of the rulers of the city, nor their servants, waited to receive Jerusalem’s rightful King. Those who surrounded Him were probably for the most part people from provincial Galilee, where His word had been most readily received, together with some who were with Him “when He called Lazarus from the grave, and raised him from the dead,” humble folk like His own followers, far removed from anything approaching courtly pomp and pride.
4. And is not all this strikingly emblematic of the coming of our Lord as King into men’s hearts and among the nations? It is not with outward pomp men meet and welcome their King, but in meekness and lowliness. It is to the humble and contrite in heart that He is revealed, although hidden “from the wise and prudent.” And He wins men to acknowledge Him, not by the display of material glory, but by the power and gentleness of His love. He comes, not as a tyrant, but as a Saviour—not to overawe by the display of His power and glory, but to bless with His salvation. And so too is He manifested among the nations. At the proclamation of His coming and kingdom by humble followers we do not find the rulers, or men of power and wisdom, flocking to join in His royal progress. His coming is met often by the contempt and indifference of men in high station, if not by actual hatred and hostility. As of old, when He comes among the nations now, heralded by His servants with the cry, “Behold, thy King cometh,” “not many wise after the flesh, not many mighty, not many noble” (1 Corinthians 1:26), receive Him; only the humble who have listened to His word and experienced His power.
5. And it may surely well be asked here, whether the outward pomp and splendour, the hankering after temporal power and honour, in some sections of the visible Church, can be held to be compatible with this lowly royalty of the Redeemer. Does not this tendency to lean on outward pomp and power lead to unspirituality and weakness, and thus to obscure the true glory of the Redeemer’s advent and kingdom?
II. Its inherent glory to the eye of faith.—
1. These multitudes that went before and followed the Redeemer were not attracted to Him by any external tokens of earthly power and majesty. The Saviour wore no regal crown. He was on earth to bear one of thorns alone. He wielded no earthly sceptre, emblem of earthly authority. He wore no purple robe, significant of kingly dignity and honour. By no such outward symbols were those rejoicing crowds attracted to the Saviour. But they did see a glory greater than earth could show.
2. They recognised, in that meek and lowly One, Him that had power over the forces of nature and in the spiritual world such as the greatest of earth never can possess. Those from rural Galilee and Decapolis remembered His mighty acts of power and beneficence—His healing of men’s diseases, His satisfying their bodily needs, as He fed the thousands near the Galilean lake, His power over the spirits of evil, His ability even to snatch from Death his prisoners and set them free. His heavenly teaching they recalled also to memory—teaching “with authority, and not as that of the scribes.” The remembrance of these things, and of the beauty of His character and life, came upon them like beams from the Sun of truth, so that they realised that this could be none other than the Christ, the King of Israel, the promised Son of David. Hence their shout, “Hosanna, blessed is He that cometh in the name of the Lord.”
3. Thus they also recognised in Him the promised Messiah, who was to fulfil all the old prophecies and promises. All that happened on that memorable morning, St. Matthew tells us (John 21:4), was done “that it might be fulfilled which was spoken by the prophet.” In Him all the glory of Israel was to centre, all the ancient promises were to be fulfilled. And the most of that rejoicing crowd, on that far-away Sunday morning, recognised, though dimly and imperfectly it may be, that this lowly King was to fulfil and perfect all. They did not know, they were for the most part no doubt mistaken, as to the manner and extent in which those old prophecies were now to be fulfilled. Even the disciples did not at first understand the full meaning of this demonstration. But they caught a glimpse in faith of the great truths which were made visible in these events; and by accepting their homage and reverence Christ strengthened their faith.
4. To us there is even greater glory to the eye of faith in the coming of Christ through the advance of His kingdom, even although in its progress there is little of earthly glory or pride. We have the record of His miracles which He wrought whilst on earth, and they indeed tell us of His divine power and majesty. But we know of yet greater works than these (John 1:50-51). We see the spiritually diseased made whole, the spiritually dead made alive, the spiritual bondslaves of Satan brought into the liberty of God’s children, through the power of this same Jesus of whom it was foretold in the prophetic word, “Behold, thy King cometh to thee, meek, and sitting upon an ass, and upon a colt the foal of an ass” (Matthew 21:5). We see Him also coming among the nations gently and lovingly, not with conquering sword or earthly power and glory, but in the preaching of His cross, in the story of His self-sacrificing love and pity for men. And as we gaze we see the idols bend before Him, the horrid deeds of darkness fleeing from the light of His truth, and the moral wildernesses of earth rejoicing and blossoming as the rose (Isaiah 35:1). Therefore as we view all this we too raise our shout of Hosanna! and cry,“Blessed is He that cometh in the name of the Lord.”
III. Its effect on men of the world.—
1. There was joy in the hearts of the disciples (Luke 19:37-40), but rage in the hearts of our Lord’s enemies. They called on Him to rebuke His disciples. And when later in the day they heard the children (those over twelve years of age who were present at the feast) also shouting Hosanna, “they were sore displeased,” and said, “Hearest Thou what these say?” (Matthew 21:15-16). And finally, seeing that they could not check this enthusiasm of the people, “the Pharisees said among themselves, Perceive ye that ye prevail nothing? behold, the world is gone away after Him” (John 12:19). Therefore, in place of permitting this incident to lead them to reflection on the nature and work of Jesus, in blind rage they took counsel, yet more earnestly, “to put Him to death” (John 11:53).
2. Then even as we look on the rejoicing crowd a different scene rises on our view. The shouts of jubilation on Olivet and in the temple die away, and the multitude disperses. But were there not some of them in that surging crowd round Pilate’s judgment seat who shouted, “Away with Him, crucify Him!” and who “railed on Him” as He hung on the cross on Calvary?
3. And is it not so still? There is still joy in the hearts of the disciples as Jesus comes in His kingdom among men without ostentation; but now as of old in the days of His flesh there are those who are “sore displeased” at the manifested joy of His disciples, who cast contempt on His gospel, and take counsel for its hindrance and overthrow, who “take counsel against the Lord and His anointed, saying, “Let us break their bands asunder, and cast their cords away from us” (Psalms 2:2-3). Then, too, many of the multitude have proved themselves to be fickle as in those times of our Lord—one day shouting Hosanna, the next Crucify. It is too common a trait of men’s unrenewed nature, and manifests itself in all phases of the world’s history. Those sent by God experience the fickleness of men. But amid all enmity and fickleness Christ still is coming as rightful King of humanity to those who receive Him; whilst to those who in their pride of intellect and self-righteousness reject Him He says, “Out of the mouths of babes and sucklings Thou hast perfected praise” (Matthew 21:16).
John 12:12-19. The royal entry of Christ into Jerusalem.—“Lift up your heads, O ye gates,” etc. (Psalms 24). This word of the Psalmist might have been specially referred to Jerusalem when Jesus revealed Himself so plainly and lovingly as the promised King of Zion, and thereby set aside every excuse that could be urged for the rejection of His person. This word comes specially home also to every Christian community, to every individual Christian, inasmuch as the Saviour comes to us spiritually, and vouchsafes to us a new period of grace in which we may “seek after Him and find Him.” We also shall have no excuse if we do not receive Christ in faith. The object of this meditation is to quicken us to a humble and joyful reception of our heavenly King. We look:—
I. At the King who makes His entry.—
1. He is the Lord of lords. His majesty shines even through the form of His humiliation, the form of a servant. He influenced the hearts of His followers with invisible might, so that at His command they gave up their temporal possessions.
2. He came poor and lowly, meek and submissive. He did not employ a proud war-steed, but a little-valued, peaceful beast of burden. He came to His Zion not in terror and with threatening, but in love and goodness, drawing and enticing men to follow Him.
II. At the people who greeted Him with their hosannas.—
1. The people rejoiced in their King who came unto them. They anticipated that He would bring salvation, and were therefore ready to offer themselves, and strenuous to receive Him worthily, i.e. with reverence and homage. We not only hope and anticipate—we know that in Christ is our salvation. Do we therefore rejoice, do we honour and do homage to Him, in rightful fashion?
2. The people with their hosannas openly acknowledged Christ as the promised Messiah, and praised God for the coming of this King. Let us also confess openly our Prince of peace, and also thank God for His advent. Do we not often act as if He must be joyful that we desire to know something of Him, although it is not He who needs us, but we who need Him? Let us receive Him as our Lord and Saviour in humble obedience, with reverent gladness and true confession.—From J. L. Sommer.
John 12:12-19. Into what hearts does the Lord Jesus to-day make His entry?—Introduction.—Jesus came in the fulness of time to His people; … and He comes also spiritually to-day to every heart desirous of receiving Him and prepared for His reception. He comes:—
I. Into obedient hearts;
II. Into the hearts of those ready to sacrifice themselves for Him;
III. Into the hearts of the humble and contrite;
IV. Into the hearts of those who confess Him.—Idem.
John 12:15. The Lord still comes to-day.—Around this entry of our Lord into Jerusalem seem to range themselves, in order unnumbered, gracious visitations in men’s hearts and homes, unnumbered victorious progresses in the ages and among the nations. The Lord still comes to us and to Christendom at large. We see that this is so:—
I. In the offerings brought to Him.—[As we learn from the Synoptic Gospels, the beast on which the Lord was seated was freely granted to Him; so, too, were the simple, improvised emblems of regal estate.] The Lord of heaven and earth appears in this incident as one who requires these gifts. The coming King desires the offerings of our love and gratitude. The Lord hath need of these. This word opens still to-day the treasuries of the rich who believe, and the hearts of the widows to bring each her mite to Him who is ever coming.
II. In the multitudes that honour Him.—The jubilation and homage of the people who accompanied our Lord on His entry into Jerusalem were but the beginning of a universal movement which took its rise from this meek yet victorious King—of a homage which men and angels, earth and heaven, have rendered Him to this present hour, and shall even to the end of the world.
III. In the song of praise with which they greeted Him.—This song has not gone silent. It arises and swells through all times and among all peoples from earth to heaven, and again from heaven to earth. To-day it resounds in many communities of the faithful, from many an altar, from so many sinful hearts which have received divine comfort. In the Church on earth and in the Church above sounds the acclaim, “Hosanna to the Son of David! Blessed is He that cometh in the name of the Lord! Hosanna in the highest!” (Matthew 21:9).—Appuhn in J. L. Sommer’s “Evang. Per.”
John 12:15-16. A precious advent message, and a significant advent warning.—
I. The precious advent message rung thus: “Behold, thy King cometh to thee!” (Zechariah 9:9).—
1. He comes, the King long promised, desired, waited for.
2. Thy King is He who comes.
3. He comes “in righteousness, mighty to save,” yet meek and lowly.
4. He comes to thee.
II. The significant advent warning runs thus: “Prepare to meet thy God” (Amos 4:12).—
1. With childlike, simple faith, willing obedience, unconditional surrender of the heart.
2. Without being offended because He is “in the form of a servant.”
3. With genuine consecration and earnestness.
4. With gladsome praises of His name.
5. With believing prayer. Hosanna! O Lord, help! Save, O Lord!—Dr. v. Biarowsky, Idem.
John 12:18-19. How are we to receive the coming King?—Christ is continually coming to individual hearts and in the world at large. Still accents of welcome greet Him. Still there are those who despise and reject Him. How should we receive Him?
I. With humble reverence.—We must ever remember that He is the Lord of glory; and that the preaching of His cross, although to men foolishness, should be to us “Christ, the power of God, and the wisdom of God.” The lowly Saviour is now exalted in the heavens, but He still comes in lowly guise, “through the foolishness of preaching, to save them that believe” (1 Corinthians 1:21-25). Let us therefore receive Him and His word with reverence, in however lowly guise and humble fashion He appears among us.
II. With joyful acclamation.—As the disciples and the multitude rejoiced and greeted Him with acclamation as the King of Israel, when they remembered His wondrous words and deeds, and the various proofs He had given that He was the promised Messiah; so let us hail Him as our great spiritual deliverer, remembering the wonders of His grace in ourselves and others. And as we see Him advancing, “conquering and to conquer,” by the power of His love in the hearts of men and among the nations, let us join in rendering Him the tribute of praise which is His due.
III. With unwavering loyalty.—Let us not imitate the fickle multitude. Why did He, the brightness of the divine glory, condescend to this lowly guise? Why does He still come to our hearts, entreating, “If any man hear My voice, and open the door, I will come in to him”? It was because thus alone by His self-sacrificing love could we be saved. Surely, then, we too with heart and voice will join the thronging multitudes of every age and nation in the acclaim, “Hosanna! Blessed is the King of Israel, that cometh in the name of the Lord!”
HOMILETIC NOTES
1. It was probably on a Sunday morning, as we should say, that this striking and beautiful incident of the closing days of our Lord’s ministry occurred, i.e. if we consider that the 14th Nisan is to be reckoned as the first day of the feast. This entry into Jerusalem would thus take place on the morning of the 9th Nisan. But if it took place on the following day, the 10th, the day on which the passover lamb was set apart, then here we may see much that is fitting in the incident. The Saviour was, so to speak, set joyfully apart, proclaimed and acknowledged to be the promised Saviour with shouts of hosanna. In the Synoptic Gospels this incident seems to occur on the journey from Jericho after the healing of the blind men. Still, even in these Gospels there is evidently a break in the narrative (Luke 19:29; Mark 11:11). St. John supplies the facts omitted by the others, showing that Jesus remained overnight at Bethany, where the anointing of His feet with costly spikenard by Mary took place, which aroused the mercenary spirit of Judas, and led to his being rebuked.
2. In the morning, starting from Bethany on the south-east side of the Mount of Olives, two of the disciples were sent to bring an ass with her colt to the Saviour. And seated on the colt, He proceeded on His way, being met by a crowd from the city, many of whom spread their outer garments on the way before Him (Matthew 21:8), as a token of their reverence and devotion; whilst others brought with them palm branches, torn from the palm trees by the wayside, as a token of joy and triumph. Palm branches were seen by John in apocalyptic vision in the hands of the redeemed, as tokens of victory. Here these are a sign of joy in Jesus as the victorious King, the Messiah long promised and now revealed.
3. So also the shout of hosanna is most significant. As they rounded the brow of Olivet, and the city stood before them shining beneath the rays of the morning sun, and conspicuous in front the temple in its majestic beauty, token and type of God’s favour to and communion with the race of Israel, the joy of the multitude broke forth in the shout of Hosanna (help! grant salvation!). They beheld before them Him whom they hailed as the King of Israel, the blessed One coming in the name of the Lord. The exclamation was also a cry of jubilation and blessing, like our “God save the King.”
4. And all this fulfilled an ancient prophecy concerning Messianic times. The words of Zechariah (John 9:9) were literally fulfilled; and the prophetic call of Isaiah (Isaiah 62:11) had been in part obeyed: “Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, His reward is with Him, and His work before Him.” Amid the rush and hurry of events of that memorable passover week the disciples did not think of nor see the connection between these events and the prophetic word. “But when Jesus was glorified” they remembered.
5. It was a striking spectacle which the bright spring sunshine of the Syrian morning greeted—a scene impressed on the memories of all who witnessed it. It is recorded in all the Gospels; and is thus accorded an importance which is special. It was a late and partial, though in its measure glorious, recognition of Jesus in His rightful position and dignity as the promised King and Saviour of Israel.
ILLUSTRATIONS
John 12:13. Hosanna!
Awake! why linger in the gorgeous town,
Sworn liegemen of the cross and thorny crown?
Up from your beds of sloth for shame,
Speed to the Eastern, mount like flame,
Nor wonder, should ye find your King in tears,
E’en with the loud Hosanna ringing in His ears.
Alas! no need to rouse them: long ago
They are gone forth to swell Messiah’s show;
With glittering robes and garlands sweet
They strew the ground beneath His feet:
All but your hearts are there—O doomed to prove
The arrows winged in heaven for faith that will not love.
Meanwhile He paces through th’ adoring crowd.
Calm as the march of some majestic cloud,
That o’er wild scenes of ocean-war
Holds its still course in heaven afar:
E’en so, heart-searching Lord, as years roll on,
Thou keepest silent watch from Thy triumphal throne.
E’en so the world is thronging round to gaze
On the dread vision of the latter days,
Constrained to own Thee, but in heart
Prepared to take Barabbas’ part:
“Hosanna” now, to-morrow “Crucify,”
The changeful burden still of their rude lawless cry.
Yet in that throng of selfish hearts untrue
Thy sad eye rests upon Thy faithful few:
Children and childlike souls are there,
Blind Bartimeus’ humble prayer,
And Lazarus wakened from his four days’ sleep,
Enduring life again, that Passover to keep.
Still through decaying ages as they glide,
Thou lov’st Thy chosen remnant to divide;
Sprinkled along the waste of years
Full many a soft green isle appears:
Pause where we may upon the desert road,
Some shelter is in sight, some sacred safe abode.
(Both) bad and good their several warnings give
Of His approach, whom none may see and live:
Faith’s ear, with awful still delight,
Counts them like minute bells at night,
Keeping the heart awake till dawn of morn,
While to her funeral pile this aged world is borne.
But what are heaven’s alarms to hearts that cower
In wilful slumber, deepening every hour,
That draw their curtains closer round
The nearer swells the trumpet’s sound?
Lord, ere our trembling lamps sink down and die,
Touch us with chastening hand, and make us feel Thee nigh.—Keble.
John 12:13-14. Transient homage.
It was roses, roses, all the way.
With myrtle mixed in my path like mad:
The house-roofs seemed to heave and sway,
The church-spires flamed, such flags the; had,
A year ago on this very day!
The air broke into a mist with bells,
The old walls rocked with the crowd and cries.
Had I said, “Good folk, mere noise repels—
But give me your sun from yonder skies!”
They had answered, “And afterward, what else?”
Alack, it was I who leaped at the sun
To give it my loving friends to keep!
Nought man could do, have I left undone:
And you see my harvest, what I reap
This very day, now a year is run.
There’s nobody on the house-tops now—
Just a palsied few at the windows set;
For the best of the sight is, all allow,
At the Shambles’ Gate—or, better yet,
By the very scaffold’s foot, I trow.
I go in the rain, and, more than needs,
A rope cute both my wrists behind;
And I think, by the feel, my forehead bleeds,
For they fling, whoever has a mind,
Stones at me for my year’s misdeeds.
Thus I entered, and thus I go!
In triumphs, people have dropped down dead.
“Paid by the world,—what dost thou owe
Me?” God might question: now instead,
’Tis God shall repay! I am safer so.
R. Browning.