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 Psalm 115; Psalm 116; Psalm 117:1-2; Psalm 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,.... 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.''

continued...

Hosanna

O save!

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; Le 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.

21:9 Hosanna. A Greek modification of the Hebrew words rendered, Save now, I beseech thee, in Ps 118:25, the next verse of which formed part of their song, Blessed, etc. It is used as an expression of praise, like hallelujah.

He that cometh in the name of the Lord. The words are taken in part from Ps 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.

21:9 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.

21:1-11 This coming of Christ was described by the prophet Zechariah, Zec 9:9. When Christ would appear in his glory, it is in his meekness, not in his majesty, in mercy to work salvation. As meekness and outward poverty were fully seen in Zion's King, and marked his triumphal entrance to Jerusalem, how wrong covetousness, ambition, and the pride of life must be in Zion's citizens! They brought the ass, but Jesus did not use it without the owner's consent. The trappings were such as came to hand. We must not think the clothes on our backs too dear to part with for the service of Christ. The chief priests and the elders afterwards joined with the multitude that abused him upon the cross; but none of them joined the multitude that did him honour. Those that take Christ for their King, must lay their all under his feet. Hosanna signifies, Save now, we beseech thee! Blessed is he that cometh in the name of the Lord! But of how little value is the applause of the people! The changing multitude join the cry of the day, whether it be Hosanna, or Crucify him. Multitudes often seem to approve the gospel, but few become consistent disciples. When Jesus was come into Jerusalem all the city was moved; some perhaps were moved with joy, who waited for the Consolation of Israel; others, of the Pharisees, were moved with envy. So various are the motions in the minds of men upon the approach of Christ's kingdom.