the great crowd
The Greek word for "crowd" here is "ὄχλος" (ochlos), which often refers to a large, diverse group of people. This crowd is described as "great," indicating not only its size but also its significance. Historically, this crowd would have been composed of Jewish pilgrims who had traveled to Jerusalem for the Passover feast. Their presence fulfills the prophetic anticipation of the Messiah's public recognition and foreshadows the universal call of the Gospel.

that had come to the feast
The "feast" refers to the Passover, one of the most important Jewish festivals, commemorating the Israelites' deliverance from Egyptian bondage. This context is crucial, as it highlights the symbolic nature of Jesus' entry into Jerusalem. Just as the Passover lamb was sacrificed for the deliverance of God's people, Jesus is entering Jerusalem to become the ultimate Passover Lamb, whose sacrifice would bring salvation to all who believe.

heard that Jesus was coming
The verb "heard" (Greek: ἀκούω, akouo) implies that the news of Jesus' approach was spreading rapidly among the people. This hearing is not just physical but carries a deeper spiritual significance. It suggests an awakening or realization among the people about Jesus' identity and mission. The anticipation of His coming stirs the hearts of the crowd, reflecting the messianic expectations prevalent at the time.

to Jerusalem
Jerusalem, the city of David, holds profound theological and historical significance. It is the center of Jewish worship and the location of the Temple. Jesus' entry into Jerusalem is laden with messianic symbolism, fulfilling Old Testament prophecies such as Zechariah 9:9, which speaks of a king coming to Zion. This journey to Jerusalem marks the culmination of Jesus' earthly ministry and sets the stage for His sacrificial death and resurrection, which would redefine the spiritual landscape for all humanity.

On the next day.--See Note on John 12:1. St. John only gives us this definite note of time, connecting the Entry with the previous sojourn at Bethany. The Synoptic narrative is more general, describing the approach from Jericho, and naming Bethphage (Matt. and Luke) and Bethany (Mark and Luke) as stages in the journey, but not connecting the Supper at Bethany with the Entry. . . .

3. The triumphal entry into Jerusalem. Christ's challenge of the authorities, and its results. (On the differences between John's account of this transaction and that of the synoptic narrative, cf. commentaries, Matthew 21:1-11; Mark 11:1-10; Luke 19:29-44.) On the precise order of events it is difficult to speak with absolute decision. The main difference between the synoptists and John is in the break at Bethany of the journey from Jericho to Jerusalem, to introduce a feast, which is related afterwards by the synoptists, though not limited by them to any later chronological position. It should be observed, moreover, that the synoptic narrative contains numerous references to the residence in Bethany during several days of the week (cf. Mark 11:12; Matthew 21:17) which followed. John adds important details, and while he omits the great discussions in the temple, the withering of the fig tree, the cleansing of the temple, the parables of the judgments on scribes and Pharisees, and the prophecy of the future, he portrays the inner life of the Lord, and records his most gracious esoteric teaching and sublime prayer. The current tradition of the Church, the distinct note of time for Christ's arrival at Bethany (six days before the Passover), make the triumphal entry take place on Sunday afternoon (cf. ver. 1) of Passion week. Verses 12, 13. - The next day (on the morrow) must be the day after the feast. We have seen that that feast probably took place on the evening of the sabbath. The events that happened are far more abundantly described in Matthew, Mark, and Luke - the excitement in Jerusalem, the method in which the triumph was carried through, the mode adopted to secure "the young ass," the weeping ever Jerusalem from the summit of the hill; none of these circumstances are inconsistent with this account. Brief, however, as our narrative is, it adds some features which are peculiar and highly historic. A vast crowd that had come to the feast, when they heard that Jesus was coming to Jerusalem. These that had come from the country, and had already encamped near or in Jerusalem, came group after group to Bethany to escort him into the city. The synoptists, not mentioning the pause of the sabbath at Bethany, and not clearly indicating where and when the feast at Bethany took place, naturally connect the journey from Jericho with the entrance into Jerusalem. John explains, in addition, that there were of the Jerusalemites themselves certain who had been led to go to Bethany and throw in their lot with the Lord. The early pilgrims mentioned in John 11:55, 56, also came forth from the city to hail and welcome his approach. Took branches of the palm trees, and went forth to meet him. The synoptists had mentioned that the triumphant host had cut "branches," κλάδους (Matthew 21:8), from the trees, and Mark (Mark 11:8) had said στιβάδας, fragments of trees, grass, small branches, that could be strewn in the way. Luke (Luke 19:35) simply mentions the garments thus strewn - a fact mentioned also by Mark and Matthew. Our narrative gives greater definiteness, and even adds a new feature, by speaking of τὰ βαία τῶν φοινίκων, "the palm branches of the palm trees," which they waved probably in triumph, as they had been accustomed to do in token of the approach of a conqueror (cf. 1 Macc. 13:51, where Simon's return to the city was celebrated with "thanksgiving and βαι'´ων and with harps and cymbals," etc.). The use to which the branches of the well-known palm trees were put, differs from, but does not exclude, the use to which κλάδοι and στοιβάδες were also put. Bethany (see note, John 11:1) was "the house of dates," and the palm branches for the Feast of Tabernacles, on its first celebration after the Captivity (cf. Leviticus 23:40), Were fetched from the mount (Nehemiah 8:15). The palm tree was a sacred symbol for Israel "Tamar," a palm tree, was a favorite name for a woman. The Maccabaean coins were decorated with the palm and vine. The medal struck by Titus represented a captive sitting under a palm. Throughout their history, in their gorgeous temple ritual, it continually reappears, and at the last the Apocalypse represents the victorious songs of triumphant elders accompanied by the waving of the palm. If we compare the four accounts of the demonstration, we shall see again how in combination they vividly represent the whole scene. The multitude cry, according to - Matthew 21:9: "Hosanna to the Son of David: Blessed be he that cometh in the Name of the Lord; Hosanna in the highest." Mark 11:9, 10: "Hosanna; Blessed be he that cometh in the Name of the Lord: Blessed be the coming kingdom of our father David: Hosanna in the highest." Luke 19:38, remembering the angel's song: "They praised God with a loud voice.... Blessed be the King that cometh in the Name of the Lord: in heaven peace, and glory in the highest." John says they went forth to meet him, palm branch in hand, and cried, Hosanna: Blessed be he that cometh in the Name of the Lord, and (blessed be) (even) the King of Israel. These differences show how various groups used with freedom the tones and sentiment of the hundred and eighteenth psalm, adopting the welcome with which the priests were accustomed to greet the pilgrims to the festival. But each account demonstrates that, on this occasion, there was a general ascription to our Lord of Messianic honor. He is hailed by the people as King of Israel, as the Head of the coming kingdom of their father David, and as giving glory to God. The Name of the Lord is the manifestation and compendium of all the perfections of the Lord. For centuries the gracious hope had rung forth in the sacred liturgy, and now the people see that the hope is on the point of realization.

Parallel Commentaries ...