ACC ~ John 12 v12 - 19

OVERVIEW:

The large crowd that greets Jesus on his entry into Jerusalem demonstrates that the people knew better than their leaders the truth of who Jesus was (CHRYSOSTOM). The crowd, many of whom had witnessed Lazarus’s coming out of the tomb, is there to greet Jesus because of this great sign he had done (ATHANASIUS). They wave their palms of victory over the tomb of Lazarus as they (and we) sing psalms of victory over the tomb of sin and death (ROMANUS, AUGUSTINE).

They praise him with Scripture (CYRIL), with shouts of Hosanna, which means “Lord save us” (EUSEBIUS). They call for the blessing of the one who comes in the name of the Lord, that is, of the Father (BEDE). This was a claim that previously had been divisive when it came from the mouth of Jesus (CHRYSOSTOM), a further point that the same psalm had also prophesied (BEDE). He is recognized as the Son of David, the king returning to Jerusalem (IRENAEUS)—although human kingship for the Lord of the universe is more of a demotion than a promotion (AUGUSTINE). To stress this point, Jesus borrows a donkey for his ride into Jerusalem, in contrast with the Roman trust in princes and horses rather than in the Lord (TERTULLIAN).

In explaining both the donkey and colt as present in the narrative, it is most likely that while the disciples were bringing the donkey, Jesus found the colt and sat on it (CHRYSOSTOM). By sitting on the colt, which represents the Gentiles, Jesus indicates their future subjection to himself as a new people (CYRIL). Zechariah prophesied the return of the king, but there is no record of any Jewish king fulfilling this role except Jesus the Christ (EUSEBIUS), who, as a king of peace, contrasts with Israel’s wicked kings (CHRYSOSTOM). The daughter of Zion need not fear if it acknowledges the one it praises as he whose blood will cleanse their sins (AUGUSTINE).

Jesus’ disciples did not understand the significance of the events since our Lord did not reveal everything to them (CHRYSOSTOM). John includes this so we can see the power of the Spirit in the change we see in the disciples after the resurrection when Jesus was glorified (CYRIL). Those at Lazarus’s tomb for his resurrection readily persuaded the crowd who welcomed Jesus to Jerusalem (CYRIL) that Jesus was the one who defeated death (THEODORE). Some of them were Pharisees favorable to Jesus (CHRYSOSTOM). In fact, Jesus’ popularity is so far advanced that the leaders wish they had taken action sooner (CYRIL). The shouts of the crowd were evidence enough (PROCLUS) that “all the world,” that is, the Gentiles, were going after him (CYRIL).

12:12 | Crowd Hears of Jesus Entering Jerusalem

THE CROWD KNOWS BETTER THAN THEIR LEADERS

CHRYSOSTOM Wealth is just as liable as power to destroy those who are not careful. The first leads into covetousness; the second, into pride. See, for instance, how the multitude of the Jews is sound while their rulers are corrupt. For the first of these believed Christ, as the Evangelists continually assert, saying that “many of the multitude believed on him,” [1] but those who were of the ruling party did not believe. … But how is it that he now enters openly into Jerusalem whereas before he had not walked openly among the Jews and had withdrawn into the wilderness? Having quenched their anger by withdrawing, he comes to them now when they are calmer. Moreover, the multitude that went before him and then followed after him was enough to throw them into an agony of fear. For no miracle so attracted the people as that of Lazarus. And another Evangelist says that they threw their garments under his feet [2] and that “the whole city was moved.” [3] This is the kind of honor he had when he entered the city. HOMILIES ON THE GOSPEL OF JOHN 66.1. [4]

[1] See Jn 7:31, 48.

[2] Mt 21:8.

[3] ESUS IS INFORMED THAT LAZARUS IS SICK | JOHN 11:1-5

[4] NPNF 1 14:244-45**.

12:13a | Branches of Palm Trees and Hosannas

THE CROWD HAILS JESUS

ATHANASIUS When the crowd took the palm branches from the date palms and went before Christ as he was about to go up to the feast, all of them bore witness that he had called Lazarus forth from the grave and had raised him from the dead. Because of this, this great throng believed on him when they heard that he had done this sign. For all the people had come out of the tomb before they buried him and closed the mouth of the tomb. A great wonder seized them all when they heard that he was alive again. HOMILY ON THE RESURRECTION OF LAZARUS. [1]

PALMS OF VICTORY OVER DEATH

ROMANUS MELODUS

O Savior, all came with palms on the occasion of Thy arrival, crying out, “Hosanna” to Thee,

Now all of us bring hymns to Thee out of piteous mouths,

As we wave the branches of our spirit and cry out:

“O Thou, truly among those on high, save the world which Thou hast created, Lord,

And blot out our sins, just as formerly Thou hast dried

The tears of Mary and Martha.”

O Lover of man, the holy church holds a high festival, faithfully calling together her children;

It meets Thee with palms and spreads out garments of joy

So that with Thy disciples and with Thy friend,

Thou mayst advance and legislate a deep peace for Thy servants,

And release them from oppression, as formerly Thou hast checked

The tears of Mary and Martha.

Incline Thy ear, O God of the universe, and hear our prayers, and snatch us from the bonds of death. …

Let us who are dead because of our sins and who dwell in the tomb because of our knowledge of evil imitate

The sisters of faithful Lazarus as we cry to Christ with tears, in faith and in love:

“Save us, Thou who didst will to become man.

And resurrect us from the tomb of our sins, Thou, alone immortal.”

KANTAKION ON THE RAISING OF LAZARUS 15.14-17. [2]

[1] AJSL 57:271.

[2] KRBM 1:155-56.

PALMS ARE PSALMS OF PRAISE FOR VICTORY

AUGUSTINE See how great the fruit of his preaching was and how large a flock of the lost sheep of the house of Israel heard the voice of their Shepherd. … “On the next day many people that came to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees.” … The branches of palms are psalms of praise for the victory that 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. TRACTATES ON THE GOSPEL OF JOHN 51.1-2. [1]

[1] NPNF 1 7:283**; CCL 36:440.

MULTITUDES PRAISE USING SCRIPTURE

CYRIL OF ALEXANDRIA The multitudes do not praise Jesus with ordinary language but quote from the inspired Scripture [1] that which was beautifully spoken regarding him. Confessing that he was indeed the King of Israel, they call him their own king and accept the lordship of the Christ. COMMENTARY ON THE GOSPEL OF JOHN 8. [2]

[1] Ps 118:26 (117:26 LXX).

[2] LF 48:141**.

OLD AND NEW TESTAMENTS PRAISE THE CHRIST

BEDE Those who went ahead and those who followed exalted our Lord with one and the same voice of praise, for undoubtedly the faith of those who were approved before our Lord’s incarnation and of those after it is one [faith], although they had sacraments that differed according to the customs of the times. Peter bears witness [to this] when he says, “But we believe that we are being saved in the same way as they also were, through the grace of the Lord Jesus.” [1] As for their saying, “Hosanna,” that is, “salvation to the Son of David,” this is the same thing we read in the psalm, “The Lord is [our] salvation, [let] your blessing [be] on your people.” [2] It is the same as the chorus that the saints echo with a chant of great praise in the Apocalypse, “Salvation to our God, who sits on the throne, and to the Lamb.” [3] HOMILIES ON THE GOSPELS 2.3. [4]

[1] Acts 15:11.

[2] Ps 3:8 (3:9 LXX).

[3] Rev 7:10.

[4] CS 111:28; CCL 122:204.

HOSANNA MEANS SAVED

EUSEBIUS OF CAESAREA As, therefore, hosanna is said in the psalm we are considering, which is translated “Save us now,” and the Hebrew has “Lord, save us,” and the words “blessed is he that comes in the name of the Lord” are taken from the same psalm, and these words can only refer to the Christ of God, we naturally apply the rest of the prediction to him as well. PROOF OF THE GOSPEL 9.18. [1]

[1] POG 2:188-89*.

SAME PSALM SPOKE OF THE REJECTED CORNERSTONE

BEDE The crowd took this verse of praise from the one hundredth and seventeenth psalm, [1] and there is no one who doubts that it is sung about the Lord. Hence it is appropriate that there is previously sung of him in the same psalm, “The stone which the builders rejected has become the cornerstone,” [2] for Christ, whom the Jews rejected as they were building the decrees of their own traditions, became a memorial [3] for believers from among both peoples, namely, the Jews and the Gentiles. For as to the fact that Christ is called the cornerstone in this psalm, this is what was being chanted in high praise in the Gospel by the voice of those who followed and those who went ahead. HOMILIES ON THE GOSPELS 2.3. [4]

[1] Ps 118:26 (117:26 LXX).

[2] Ps 118:22 (117:22 LXX).

[3] Lat monimentum.

[4] CS 111:29; CCL 122:204-5.

12:13b | The King Who Comes in the Lord’s Name

IN THE NAME OF THE FATHER

BEDE “In the name of the Lord” signifies “In the name of God the Father,” [1] just as [our Lord] himself said elsewhere to the unbelieving Jews, “I have come in the name of my Father, and you do not receive me; another will come in his own name, him you will receive.” [2] Christ came in the name of God the Father because in everything that he did and said he was concerned with glorifying his Father and with proclaiming to human beings that he is to be glorified. The antichrist will come in his own name, and although he may be the wickedest person of all and a great help to the devil, he will see fit to call [3] himself the Son of God while “being opposed to and raised above everything that is said to be God and is worshiped.” [4] HOMILIES ON THE GOSPELS 2.3. [5]

[1] Although Augustine notes it might also be understood that he came “‘in his own name’ inasmuch as he is also himself the Lord,” quoting, interestingly enough, Jn 5:43 (Tractate on the Gospel of John 51.3 [NPNF 1 7:284]).

[2] Jn 5:43.

[3] Lat dignatur … cognominare.

[4] 2 Thess 2:4.

[5] CS 111:28-29; CCL 122:204.

THE DIVISIVE CLAIM

CHRYSOSTOM Do you see how this [praise] choked them the most, that is, the belief everyone had that he was not an enemy of God? And this is what had most divided the people, when he said that he came from the Father. HOMILIES ON THE GOSPEL OF JOHN 66.1. [1]

[1] NPNF 1 14:245**.

THE RETURN OF THE KING

IRENAEUS The Lord granted, by means of his advent, a greater gift of grace to those of a later period than what he had granted to those under the Old Testament dispensation. For they indeed used to hear, from his servants, about the King who would come, and they rejoiced to a certain extent, inasmuch as they hoped for his coming. But those who have actually been in his presence and have been freed and made partakers of his gifts—they possess a greater amount of grace and a higher degree of exultation in their rejoicing because the King has arrived. This is also what David says, “My soul shall rejoice in the Lord; it shall be glad in his salvation.” [1] And for this reason, on his entrance into Jerusalem, all those who were in the way recognized David their king in the sorrow of his soul, and spread their garments for him and ornamented the way with green boughs, crying out with great joy and gladness, “Hosanna to the Son of David; blessed is he who comes in the name of the Lord: hosanna in the highest.” [2] … What had been declared by David concerning the Son of God was accomplished in his own person. … It was he himself who was announced by the prophets as Christ, whose name is praised in all the earth. AGAINST HERESIES 4.11.3. [3]

[1] Ps 35:9 (34:9 LXX).

[2] Mt 21:9.

[3] ANF 1:474-75; SC 100:502-6.

BECOMING A KING IS NOT A PROMOTION FOR THE LORD

AUGUSTINE What a cross of mental suffering the Jewish rulers must have endured when they heard such a great multitude proclaiming Christ as the King! But what honor was it to the Lord to be King of Israel? How great was it for the King of eternity to become the King of humanity? Christ was not the King of Israel so that he could exact tribute, put swords in his soldiers’ hands and subdue his enemies by open warfare. He was King of Israel in exercising kingly authority over their souls, in consulting for their eternal interests, in bringing into his heavenly kingdom those whose faith, hope and love were centered in himself. For the Son of God, the Father’s equal, the Word by whom all things were made, in his good pleasure to be King of Israel was a demotion not a promotion, a sign of his pity not an increase of his power. For he who was called on earth the King of the Jews is in heaven the King of angels. TRACTATES ON THE GOSPEL OF JOHN 51.4. [1]

[1] NPNF 1 7:284**; CCL 36:440-41.

12:14 | Jesus Sits on a Young Donkey

JESUS’ BORROWED DONKEY

TERTULLIAN For state reasons, the various orders of the [Roman] citizens … are crowned with laurel crowns. … There are also provincial crowns of gold, needing now the larger heads of images instead of those of men. But your orders, [1] and your magistracies and your very place of meeting, that is, the church, are Christ’s. You belong to him, for you have been enrolled in the books of life. [2] There the blood of the Lord serves for your purple robe, and your broad stripe is his own cross. There the axe is already laid to the trunk of the tree. [3] There the branch is from the root of Jesse. [4] Never mind the state horses with their crown. Your Lord, when, according to the Scripture, he would enter Jerusalem in triumph, had not even a donkey of his own. These [put their trust] in chariots, and these in horses. But we will seek our help in the name of the Lord our God. [5] THE CHAPLET 13.1-2. [6]

[1] The various clerical offices of those to whom he is writing.

[2] Phil 4:3.

[3] Mt 3:10.

[4] Is 11:1.

[5] Ps 20:7 (19:8 LXX, Vg).

[6] ANF 3:101; CCL 2:1060-61.

THE DONKEY AND THE COLT

CHRYSOSTOM But how does it happen that the other evangelists say that he sent disciples and said, “Loose the donkey and the colt,” [1] while John says nothing of the kind but that, “having found a young donkey, he sat on it”? Because it is likely that both circumstances took place, and that after the donkey was loosed, while the disciples were bringing it, he found [the colt] and sat on it. HOMILIES ON THE GOSPEL OF JOHN 66.1. [2]

[1] Mt 21:2.

[2] NPNF 1 14:245*.

SUBJECTION OF GENTILES

CYRIL OF ALEXANDRIA And since, contrary to his usual habits, on this occasion only, Christ appears seated on a donkey, we do not say that he sat on it because it was a long distance to the city. For it was not more than two miles away. [1] Nor do we say that it was because there was a multitude. For it is certain that on other occasions when he was found with a multitude he did not do this; but he does this to indicate that he is about to make subject to himself as a new people the unclean among the Gentiles, and to lead them up to the prerogative of righteousness and to the Jerusalem above of which the earthly is a type. It is into this Jerusalem that this people, being made clean, shall enter with Christ, who will be hymned by the guileless angels of whom the babes are a type. And he calls the donkey a colt, because the people of the Gentiles had been untrained in the piety that faith produces. COMMENTARY ON THE GOSPEL OF JOHN 8. [2]

[1] See Jn 11:18.

[2] LF 48:142.

12:15 | Zion’s King Arrives on a Donkey’s Colt39

NO RECORD OF JEWISH KING EXCEPT CHRIST

EUSEBIUS OF CAESAREA Zechariah gave this prophecy after the return from Babylon toward the conclusion of prophecy. But there is no record of a Jewish king since that time, such as the prophecy predicts, except our Lord and Savior Jesus Christ, in whom this prediction was fulfilled. … But what was his riding on a donkey meant to show but the lowly and humble manner that marked his first coming? PROOF OF THE GOSPEL 9.17. [1]

[1] POG 2:185-86*.

WICKED KINGS CONTRASTED WITH THE KING OF PEACE

CHRYSOSTOM Because all their kings had mostly been unjust and covetous and subjected them to wars … he said to them, “Trust me, I am not like them. I am gentle and mild.” He demonstrated this by the manner of his entrance, not entering at the head of an army but simply riding on a donkey. HOMILIES ON THE GOSPEL OF JOHN 66.1. [1]

[1] NPNF 1 14:245**.

ACKNOWLEDGE HIM WHOM YOU PRAISE

AUGUSTINE This act of our Lord’s is pointed to in the prophets, though the malignant rulers of the Jews did not see in it any fulfillment of prophecy. … Yes, in that nation though reprobate, though blind, there remained still the daughter of Zion, which is Jerusalem. … It is said to her, “Fear not.” … Acknowledge him whom you praise, and do not tremble when he suffers. That is the blood that shall wipe away your sins and redeem your life. TRACTATES ON THE GOSPEL OF JOHN 51.5. [1]

[1] NPNF 1 7:284**; CCL 36:441.

12:16 | Jesus’ Disciples Do Not Understand

THE FORMER IGNORANCE OF THE APOSTLES

CHRYSOSTOM But observe the wisdom of the Evangelist, how he is not ashamed to parade the disciples’ former ignorance. He writes how they were ignorant of what was happening. For it would have offended them if, as a king, they found out that he was about to suffer such things and be betrayed like he was. Besides, they could not have immediately absorbed the knowledge of the kingdom of which he spoke. For another Evangelist says that they thought the words were spoken of a kingdom of this world. [1] HOMILIES ON THE GOSPEL OF JOHN 66.2. [2]

[1] Cf. Mt 20:21.

[2] NPNF 1 14:245**.

THE DISCIPLES’ UNDERSTANDING

CYRIL OF ALEXANDRIA The Evangelist does not hesitate to mention the ignorance of the disciples, nor their subsequent understanding, since he did not care about the respect of people but pleads for the glory of the Spirit and shows what kind of men the disciples were before the resurrection and what sort of men they had become after the resurrection. COMMENTARY ON THE GOSPEL OF JOHN 8. [1]

[1] LF 48:142*.

12:17-18 | The Crowd at Lazarus’s Tomb Bore Witness

THE CROWD READILY PERSUADED BY WITNESSES

CYRIL OF ALEXANDRIA The gathering of the common people, having heard what had happened, were readily persuaded by those who had witnessed that the Christ had raised Lazarus to life and annulled the power of death, as the prophets said. This is why they too went and met him. COMMENTARY ON THE GOSPEL OF JOHN 8. [1]

[1] LF 48:143.

THE ONE WHO HAS DEFEATED DEATH

THEODORE OF MOPSUESTIA Since through Adam death came, which subjected everyone, they had heard through their prophets and believed that death would be defeated. When they saw that this had been done by our Lord, who raised a man dead for four days, they took branches of palm trees and went out to meet him as the victor over death, which oppresses humankind, and praised him with appropriate hymns. Since the Pharisees did not like this, they reproached them by saying that they followed him in vain, but it was their reproach that was in vain, since all the people went after him anyway. COMMENTARY ON JOHN 5.12.17-18. [1]

[1] CSCO 4 3:238-39.

12:19 | The Pharisees Perceive Jesus’ Popularity

SOME PHARISEES FAVORABLE TO JESUS

CHRYSOSTOM Now this seems to me to be said by those who thought correctly about Jesus but did not have the courage to speak up. [It would seem] that they were trying to restrain the others by pointing to the result, as though they would be attempting the impossible if they went ahead with it. HOMILIES ON THE GOSPEL OF JOHN 66.2. [1]

[1] NPNF 1 14:245**.

LEADERS WISH THEY HAD TAKEN ACTION SOONER

CYRIL OF ALEXANDRIA They say this, finding fault with themselves because they had not put both Jesus and Lazarus to death a long time ago, wishing they had murdered them then. They were angry concerning the “believing multitude,” as though they [as the people’s leaders] were being deprived of their special possessions comprised of those who really belonged to God. COMMENTARY ON THE GOSPEL OF JOHN 8. [1]

PRAISES OF THE CROWD IRRITATE PHARISEES

PROCLUS OF CONSTANTINOPLE:

It irritated the high priests and Pharisees to hear from the crowds:

“The King of Israel.”

They were hearing what they did not wish to hear.

They were used to addressing him as one possessed by demons, [2]

But these were proclaiming him “King”:

“Blessed is he who comes in the name of the Lord, even the King of Israel.”

Who is the one who suggested this utterance to the crowds?

Who is the one who put this praise into their minds?

Who is the one who entrusted them with branches from the palm trees?

Who is the one who suddenly at a fixed signal acted as military commander of them all?

Who is the one who taught them this harmony of voice?

The grace from above, the revelation of the Holy Spirit.

And therefore they called out with boldness:

“Blessed is he who comes in the name of the Lord, even the King of Israel.”

HOMILY 9.3, ON THE PALM BRANCHES. [3]

[1] LF 48:143*.

[2] See Mt 12:22.

[3] ECS 1:151.

SALVATION FOR THE GENTILES

CYRIL OF ALEXANDRIA Even though they did not know it, the Pharisees were telling the truth when they said, “Look, the world has gone after him,” for not only Jews but Gentiles as well were destined to accept the faith. COMMENTARY ON THE GOSPEL OF JOHN 8. [1]

[1] LF 48:145*.