And on the next day, a great multitude that was to come to the festival day, when they had heard that Jesus was coming to Jerusalem,

“(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.”

“(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.”

“(non occ.) See then the consequences of our Lord’s passiona. It was not to no purpose that He had reserved His greatest miracle for the last. For the resurrection of Lazarus it was that made the crowd believe in Him. The people therefore that was with Him when He called Lazarus out of his grave, and raised him from the dead, bare record. For this cause the people also met Him, for that they heard that He had done this miracle. Hence the spite and plotting of the Pharisees: The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold the world is gone after Him.”

“Here is set down the devotion of the crowd going to meet Christ, and first is set down the meeting of the crowds; second, the zeal of the Pharisees, where it says "But the Pharisees said," etc. Concerning the first he does three things. First he sets down the crowd's meeting; second, the Lord's arrival, where it says "and Jesus found a young ass," etc.; third, the cause of the meeting, where it says "the crowd therefore bore witness." Now the meeting is described in four respects. First as to the time, because "on the next day," namely from that day of which he had spoken, "six days before the Passover," which is the tenth day of the month. And this agrees with the figure, Exodus 12:3ff., where it is said that the paschal lamb, which was to be immolated on the fourteenth day in the evening, was to be taken on the tenth day of the month. Second, it is described as to the persons meeting him, because "a great crowd which had come together for the feast day," by which is signified the multitude of peoples who were to be converted to Christ; Psalm 7:8: "the synagogue of the peoples shall surround me." Now he says "for the feast day," because it is for this that the faithful are converted to Christ: that they may arrive at the feast day of the heavenly Jerusalem; Matthew 8:11: "many shall come from the east and the west, and shall recline with Abraham and Isaac and Jacob in the kingdom of heaven." Third, it is described as to the motive for meeting him, which is the hearing about the coming of Jesus; hence he says "when they had heard that Jesus was coming to Jerusalem." For all the faithful are converted to Christ on account of the hearing of faith; Romans 10:17: "faith comes from hearing, and hearing through the word of Christ"; Exodus 4:31: "the children of Israel heard that the Lord had visited the children of Israel, and the people believed." Fourth, it is described as to the manner of meeting him: and first as to what they did, because "they took branches of palms." For the palm, which preserves its greenness, signifies victory, whence also among the ancients it was given to those celebrating a triumph as a sign of victory. And of the martyrs triumphing it is read in Apocalypse 7:9, that "palms were in their hands." The branches of palms, therefore, according to Augustine, are praises, signifying victory, because the Lord was, by dying, about to overcome death, about to triumph in the trophy of the cross over the Devil, the prince of death. "And they went forth to meet him"; Amos 4:12: "prepare to meet your God, O Israel." Second, as to what they said, because they cried out: "Hosanna, blessed is he who comes in the name of the Lord, the King of Israel." Here he sets down petition and praise. Petition indeed when they say "Hosanna," that is, as if they were saying "save, I beseech." "Hosy," which means "save," and "Anna," which means "I beseech." This, according to Augustine, is not a word, but an interjection of one entreating. Rightly do they seek salvation from the Lord Jesus, because it is said, Isaiah 35:4: "the Lord himself will come and will save us"; Psalm 79:3: "stir up your power and come." Now they praise him as to two things, namely as to his coming, and as to the power of his kingdom. They praise his coming indeed, saying "blessed is he who comes in the name of the Lord." Whence it must be known that to bless is to speak good. But God blesses us in one way, and we bless God in another. For God, by blessing us, makes us good, for his "to speak" is his "to make": for "he spoke, and they were made," Psalm 148:5. We, however, by blessing God, confess his goodness; Psalm 117:26: "we have blessed you from the house of the Lord." Genesis 27:29: "whoever shall bless you, let him be blessed," etc. "Blessed, therefore, is he who comes in the name of the Lord." For Christ operated in the name of God, because all the works that he did, he ordered to the glory of God. But because both the Father is Lord, and the Son is Lord, therefore this that is said "in the name of the Lord" can be understood in two ways. In one way, "blessed is he who comes in the name of the Lord," that is, in the name of himself, as Lord; Isaiah 33:22: "the Lord is our lawgiver." Moses, therefore, did not come in this way in the name of the Lord, because he came as a servant. Hebrews 3:5: "Moses was in all his house as a faithful servant, for a testimony of those things that were to be said." But according to Augustine, it is better said "in the name of the Lord," namely, of the Father. For his own words direct our understanding to this. Above, John 5:43: "I have come in the name of my Father," etc. Now one is said to come in the name of the Father in two ways. First indeed insofar as he comes as Son, through which the Father is given to be understood; second insofar as he comes as manifesting the Father; below, John 17:6: "I have manifested your name to men." But they praise the power of his kingdom when they say "King of Israel." For according to the letter the Jews believed that he had come to reign temporally over them, and to redeem them from the servitude of the Romans, and therefore they applauded him as a king; Jeremiah 23:5: "the king shall reign, and shall be wise"; Isaiah 32:1: "behold, the king shall reign in justice, and princes shall rule in judgment." But it must be known that all the aforesaid words could be had from the Psalms. For since Psalm 117:22 had said: "the stone which the builders rejected," it adds: "O Lord, save me... blessed is he who comes in the name of the Lord." Where Jerome, according to the Hebrew truth, translated "hosanna" as "save." But this that they add, "King of Israel," is not in the Psalms, but there it is: "the Lord is God, and he has shone upon us." In which, out of their blindness, they diminish his praise, because the Psalm praises him as God, but they indeed as a temporal king. Next, when he says "and Jesus found a young ass, and sat upon it," he sets down the Lord's arrival: and first he sets down the manner of his coming; second he adduces the prophecy; third he shows the disposition of the disciples concerning this deed. It must be noted concerning the first that John the Evangelist wrote his Gospel after all the other Evangelists, whence he had diligently read through all the Gospels, and what had been said at length by the others, he himself handed down in summary; but what they had omitted, he himself supplied. But because it is found at length in the other Evangelists how the Lord sent two of his disciples to bring the ass, therefore John passed over this briefly, saying "and Jesus found a young ass, and sat upon it." Now it must be known that the deeds of Christ are, as it were, a mean between the deeds of the Old Testament and the New: and therefore both the crowd that went before and the one that followed praised him, inasmuch as the deeds of Christ are the rule and exemplar of those things that are done in the New Testament, and were prefigured by the fathers of the Old Testament. Now the young ass, which is an unrefined animal, signifies the people of the Gentiles, upon which he sat, to signify that he himself was to redeem the Gentiles; Isaiah 49:6: "I have given you as a light of the Gentiles, that you may be my salvation even to the end of the earth"; ibid. 32:20: "blessed are you who sow upon all waters, sending forth the feet of the ox and the ass," that is, joining into the unity of faith the people of the Jews and of the Gentiles. But because Matthew wrote his Gospel for the Jews, he makes mention of the she-ass, by which is signified the synagogue of the Jews, which was, as it were, the mother of the Gentiles in spiritual things, because "the law shall go forth from Sion, and the word of the Lord from Jerusalem": Isaiah 2:3. The other Evangelists, however, because they wrote their Gospels for the Gentiles, make mention also of the colt, etc. Next, when he says "as it is written," etc., he adduces the prophecy that is written in Zechariah 9:9, in which first he gives security; second he promises royal majesty; third he adds the usefulness of the king. He gives security when he says "fear not, daughter of Zion." Zion was a citadel in Jerusalem, where the dwelling of the king was. The daughter of Zion, therefore, is the people of Jerusalem, and of the Jews who were subject to the king of Jerusalem. To the Jews, therefore, it is said "fear not," because the Lord is your defender; Isaiah 51:12: "who are you, that you should be afraid of a mortal man?" Psalm 26:1: "the Lord is the defender of my life: of whom shall I be afraid?" In which the Evangelist excludes worldly and servile fear. Now he promises royal majesty, saying "behold your king comes," etc. Isaiah 9:6: "a little child is given to us." And below, ibid. 7: "he shall sit upon the throne of David and over his kingdom." Now he says "your," that is, taking flesh from you, because "nowhere did he take hold of the angels, but of the seed of Abraham": Hebrews 2:16. Again "your," that is, for your benefit, whence he adds "comes to you"; Luke 19:42: "if you also had known, even you, and indeed now the things that are for your peace: but now they are hidden from your eyes." But nevertheless, by resisting him, they themselves impeded their own benefit. He comes, I say, to you, not for terror, but for liberation, whence he adds "sitting upon the colt of an ass": in which is signified the clemency of the king, which is greatly accepted by his subjects; Proverbs 20:28: "his throne is strengthened by clemency." And on the contrary it is said, Proverbs 19:12: "like the roaring of a lion, so also is the wrath of a king." As if he were to say: he does not come in royal pride, on account of which he could be hateful, but he comes in gentleness; Ecclesiasticus 32:1: "have they made you a ruler? do not be lifted up." Do not, therefore, fear the oppression of a kingdom. But the old law was given in fear, because the law generated servitude. Likewise the power of the king is signified in this, inasmuch as, coming in humility and weakness, he drew the whole world to himself. 1 Corinthians 1:25: "that which is weak of God is stronger than men." Next, when he says "these things his disciples did not know at first," he sets down the disposition of the disciples toward the prophecy adduced, in which the Evangelist confesses the ignorance both of himself and of the disciples, because, as it is said, Proverbs 18:17, "the just man is at the outset his own accuser." Whence he says that these things, which have been foretold, "his disciples did not know at first," that is, before the passion, but "when Jesus was glorified," that is, when he showed forth the power of his resurrection, "then they remembered that these things were written of him, and that they had done these things to him." But the reason they knew when he was glorified is that then they received the power of the Holy Spirit, from which they were made wiser than all wise men; Job 32:8: "the inspiration of the Almighty gives understanding." Now the Evangelist introduces this for this reason, to show that what was done was not seriously procured by the disciples. Next, when he says "the crowd therefore bore witness," etc., he sets down the cause of the meeting, which was the giving of testimony that the crowd which was with him bore, concerning the resurrection of Lazarus; namely when he called Lazarus out of the tomb (...) "therefore also the crowd came to meet him"; 1 Corinthians 1:22: "the Jews seek signs." For this was a more evident sign, and more wonderful, and therefore he reserved it for the last, so that it might be more impressed upon their memory. Next, when he says "the Pharisees therefore said among themselves," etc., he sets down the zeal of the Pharisees, which was stirred up from the frustration of their endeavor; whence they said "do you see that we are accomplishing nothing?" etc.: which indeed is the word of the envious Pharisees, so that they say "we are accomplishing nothing," namely in our malice, being unable to hinder him. "To accomplish" is taken in this way in 2 Timothy 3:13: "but evil men and seducers shall grow worse and worse, erring, and driving into error." But why does the blind crowd envy? Because "the world has gone after him," by whom the world was made. But nevertheless it is signified by this that the whole world was to follow him; Hosea 6:3: "we shall live in his sight, and we shall follow, that we may know the Lord." But Chrysostom holds that these are the words of Pharisees who believed, though secretly on account of fear of the Jews. And they say this in order to draw the others back from the persecution of Christ, as if they were to say: however much you lay snares for him, by so much the more is he increased, and his glory intensified. Why, then, do you not desist from such great snares? Which indeed is almost the same as the counsel of Gamaliel, concerning which we have in Acts 5:34ff.”

“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?”

“On the next day, much people that were come to the feast,.... Of the passover; and they were much people indeed, that came yearly to this feast, from all parts of the nation; for all the males in Israel, were obliged to appear at this time; and though the women were not obliged, yet multitudes of them came, and the fame of Jesus might bring the more; add to which, that there was now a general expectation of the Messiah's coming, which brought the Jews from all parts of the world, to Jerusalem; so that this might be called indeed, , "a crowded passover": and though the following account is a stretching it too far, yet it may serve to illustrate this matter: "would you desire to know what multitudes were at Jerusalem of the priests, you may know, as it is written, Kg1 8:63, and the tradition is, that an ox was offered for twenty four, and a sheep for eleven.--King Agrippa sought to know what was the number of the multitude, which were in Jerusalem; he said to the priests, lay by for me one kidney of every passover lamb; they laid by for him six hundred thousand pair of kidneys, double the number of those that came out of Egypt: and there is never a passover lamb, but there are more than ten numbered for it (m), &c.'' Now the day following the supper at Bethany, and which seems to be the first day of the week, this multitude of people, when they heard that Jesus was coming to Jerusalem; from Bethany, which was soon known, it being so near. (m) Echa Rabbati, fol. 42. 3, 4.”

“CHRIST'S TRIUMPHAL ENTRY INTO JERUSALEM. (Joh 12:12-19) On the next day--the Lord's day, or Sunday (see on Joh 12:1); the tenth day of the Jewish month Nisan, on which the paschal lamb was set apart to be "kept up until the fourteenth day of the same month, when the whole assembly of the congregation of Israel were to kill it in the evening" (Exo 12:3, Exo 12:6). Even so, from the day of this solemn entry into Jerusalem, "Christ our Passover" was virtually set apart to be "sacrificed for us" (Co1 5:7).”