Matthew 21:8

Mat 21:8. Ὁ δὲ πλεῖστος ὄχλος, but the people, who were in great numbers.—ἐν τῇ ὁδῷ, in the way) [i.e in the midst of the way or road]; not only κατὰ τὴν ὁδόν, by the side of the way; for St Luke (Luk 19:36) uses the expression ὑπεστρώννυον, they spread them under, [i.e. so that He should ride over them].—κλάδους, branches) It was customary with the Jews and other ancient nations to manifest their public joy by cutting down branches from trees.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_21:8. Manifestations of respect, such as kings were usually greeted with on entering cities, 2Ki_9:13; Wetsteins note on this passage; Robinson, II. p. 383.

ὁ πλεῖστος ὄχλος] the most of the people, the greatest part of the multitude. Comp. Plat. Rep. p. 397 D; Thuc. vii. 78; Xen. Anab. iii. 2. 36.

ἑαυτῶν] states what the multitude did with their own garments, after the disciples had spread theirs upon the two beasts.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 21:8 . ὁ δὲ πλεῖστος ὄχλος , etc., the most part of the crowd, follow the example of the two disciples, and spread their upper garments on the way, as it were to make a carpet for the object of their enthusiasm, after the manner of the peoples honouring their kings ( vide Wetstein, ad loc. ). ἄλλοι δὲ ἔκοπτον : others, a small number comparatively, took to cutting down branches of trees and scattering them about on the way. Had they no upper garments, or did they not care to use them in that way? The branches, if of any size, would not improve the road, neither indeed would the garments. Lightfoot, perceiving this “hoc forsan equitantem prosterneret” thinks they used garments and branches to make booths, as at the feast of tabernacles. It was well meant but embarrassing homage.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 8. Cut down branches from the trees] Carrying palm and other branches was emblematical of victory and success. See 1 Mac. xiii. 51; 2 Mac. x. 7; and Re 7:9.

The rabbins acknowledge that the prophecy in Zechariah refers to the Messiah; so Rab. Tancum, and Yalcut Rubeni has a strange story about the ass. "This ass is the colt of that ass which was created in the twilight of the sixth day. This is the ass which Abraham found when he went to sacrifice his son. This is the ass on which Moses rode when he went to Egypt; and this is the ass on which the Messiah shall ride." Some of the Jews seem to think that the zebra is intended; for according to Bab. Sanhedr. fol. 98, when Shapoor, king of Persia, said to Rabbi Samuel: "You say your Messiah will come upon an ass; I will send him a noble horse." To which the rabbi replied, "You have not a horse with a hundred spots (query, streaks) like his ass." See Lightfoot and Schoettgen.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(8) And a very great multitude.—Better, the greater part of the multitude. Part of the crowd had come with Him from Galilee, part streamed from Bethany, excited by the recent resurrection of Lazarus (Joh_12:17). Some went before Him, some followed. As they advanced they were met by a fresh crowd pouring forth from Jerusalem. Of the latter, St. John records that they came out with palm-branches in their hands, as if to salute a king with the symbols of his triumph. (Comp. Rev_7:9.)

Spread their garments in the way.—This, again, was a recognised act of homage to a king. So Jehu, when the officers of the army of Israel chose him as their ruler, walked upon the garments which they spread beneath his feet (2Ki_9:13). So Agamemnon, tempted to an act of barbaric pomp, after the manner of Eastern kings, entered his palace at Mycenæ, walking upon costly carpets (Æschylus, Agam. 891).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

8. a very great multitude] Rather, the greater part of the crowd.

spread their garments in the way] Instances are recorded of similar acts of respect shewn to Rabbis by their disciples. See Schöttgen, ad loc.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And a very great multitude,.... Which consisted partly of the great multitude which followed Christ from Jericho, and partly of the much people that were come up to the feast of the passover from divers parts, and met him from Jerusalem; see Joh 12:12. These, many of them, for it cannot be thought to be done by them all,

spread their garments in the way; either in the middle of the road, instead of carpets, to ride upon; the Persic version adds, "that he might pass over them": this they did, in honour to him as a king. So when Jehu declared to the princes of Israel, that he was anointed king of Israel, they hastened, and took every man his garment, and put it under him, Kg2 9:13 that is, to tread upon; though the Jewish writers (x) say, it was done that he might be higher than them all, suitable to the dignity of a king: and it is reported (y) of Cato Uticensis, the emperor, that his soldiers strewed their garments for him to walk upon: or these garments were spread by the way side. Dr. Lightfoot conjectures, that little tents might be raised by them along the road, upon which they spread their garments to make a show, in imitation of the feast of tabernacles, to which there is a very great resemblance in many things which occur in this account; when they used to spread linen cloth, garments, and fruits, over their booths, for decoration and ornament; as appears from their traditions about these things:

, "if a man spreads a linen cloth over it", (his booth,) because of the sun, or under it, because of the falling of leaves, &c. or spreads it over a canopy, it is not right; but he may spread it over the bedposts (z).''

That is, for ornament, as the commentators observe (a). Again,

, if a man spreads a garment over it, (his booth,) or if he spreads it under it, because of what falls it is not right; but if he spreads it so as that it is, "for ornament", it is right; and so if he covers it according to the tradition of it, and encompasses it with various kinds of fruits, and precious things, and vessels which hang upon it, whether on its walls, or on its covering, so they be for ornament, it is right (b).''

In like manner, the multitude might hang their garments, to make the show the greater, either on such booths, or on the houses and trees, that were upon the road, as they went along.

Others cut down branches from the trees; from the olive trees, as the Persic version expresses it, which grew in great plenty hereabout; and also from the palm trees, the branches of which, with the boughs of other trees, were what the Jews used to carry in their hands on the feast of tabernacles; see Lev 23:40 and the Evangelist John expressly says, that the people which met Christ from Jerusalem at this time, did take branches of palm trees in their hands, Joh 12:13. And though this was not the time of the feast of tabernacles, but of the passover, yet it was common with the Jews to signify their joy upon any occasion, by such ways and methods they used at that least: so upon the cleansing of the tower of Jerusalem, by Simon Maccabeus, the Jews entered into it with thanksgiving, and branches of palm trees:

"And entered into it the three and twentieth day of the second month in the hundred seventy and first year, with thanksgiving, and branches of palm trees, and with harps, and cymbals, and with viols, and hymns, and songs: because there was destroyed a great enemy out of Israel.'' (1 Maccabees 13:51)

Likewise upon purifying the temple, which had been polluted by Antiochus, they kept eight days with gladness as in the feast of tabernacles, and bare branches and fair boughs, and palms also, as in the Apocrypha:

6 And they kept the eight days with gladness, as in the feast of the tabernacles, remembering that not long afore they had held the feast of the tabernacles, when as they wandered in the mountains and dens like beasts. 7 Therefore they bare branches, and fair boughs, and palms also, and sang psalms unto him that had given them good success in cleansing his place. (2 Maccabees 10)

But here it is said,

and they strawed them in the way: not in the middle of the road, which would have been an hindrance to riding; but by the way side, upon, the booths, or houses in the road, in honour of him; just as the Jews (c) say,

"the streets were strewed with myrtles, and the courts with purple, when Mordecai went out of the king's gate.''

(x) R. Levi ben Gersom, & R. Samuel Laniado in loc. (y) Plutarch in Aleibiade. (z) Misn. Succa, c. 1. sect. 3. (a) Maimon. & Bartenora in ib. (b) Maimon. Hilch. Succa, c. 5. sect. 17. (c) Targum in Esther viii. 15.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

8 And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way.

Ver. 8. And a very great multitude] Bondinius saith, he was met at this time by 300,000 Jews, some whereof went before Christ, some followed after, according to the solemn rites and reverence used to be given to earthly kings in their most pompous trimuphs. This was the Lord’s own work.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And a very great multitude ... - Others showed the same respect by throwing their garments before him; others by cutting down branches of trees and casting them in the way. This was the way in which conquerors and princes were often honored. To cast flowers, or garlands, or evergreens before a warrior returning from victory, or a king entering into his kingdom, was a common way of testifying joyful and triumphant feeling. Thus Josephus says that Alexander and Agrippa were received at Jerusalem. So in our own land some of the most acceptable tokens of rejoicing ever bestowed upon Washington were garlands of roses scattered in his path by children. So the path of Lafayette was often strewed with flowers, as a mark of respect and of a nation’s gratitude. John says Joh 12:13 that these branches were branches of the “palm-tree.” The palm was an emblem of “joy and victory.” It was used by the Roman soldiers, as well as the Jews, as a symbol of peace. See 1 Macc. 13:51; 2 Macc. 10:6, 7; Rev 7:9.

The “palm-tree” is common in warm climates, and was abundant in Palestine. The finest grew about Jericho and Engedi. Hence, Jericho was called the city of “palm-trees.” The palm has a long and straight body, a spreading top, and an appearance of very great beauty. It produces an agreeable fruit, a pleasant shade, a kind of “honey” little inferior to the honey of bees, and from it was drawn a pleasant “wine” much used in the East. On ancient coins the palm-tree is often a symbol of Judea. On coins made after Jerusalem was taken, Judea is represented by a female sitting and weeping under a palm-tree. A reference to the palm-tree occurs often in the Bible, and its general form and uses are familiar to most readers.

Strictly speaking, the palm has no branches, but at the summit from forty to eighty twigs or leaf-stalks spring forth. These are referred to in Neh 8:15. The leaves are set around the trunk in circles of about six. The lower row is of great length, and the vast leaves bend themselves in a curve toward the earth: as the circles ascend, the leaves are shorter. In the month of February, there sprout from between the junctures of the lower stalks and the trunk little scales, which develop a kind of bud, the germ of the coming fruit. These germs are contained in a thick and tough skin, not unlike leather. According to the account of a modern traveler, a single tree in Barbary and Egypt bears from fifteen to twenty large clusters of dates, weighing from 15 to 20 lbs. each. The palm-tree lives more than 200 years, and is most productive from the 30th until the 80th year. The Arabs speak of 260 uses to which the different parts of the palm-tree are applied.

The inhabitants of Egypt, Arabia, and Persia depend much on the fruit of the palm-tree for their subsistence. Camels feed on the seed, and the leaves, branches, fibres, and sap are all very valuable.

The “branches” referred to by John Joh 12:13 are the long “leaves” which shoot out from the top of the tree, and which were often carried about as the symbol of victory. Compare the notes at Isa 3:26.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

8. A very great multitude — No intimation is given that this scene was prepared. Everything seems supernaturally spontaneous; every man performs his part, and is in his place as exactly as the ass and colt. It seems like a drama managed by a sacred and divine power, in which everything moves of itself. Spread their garments in the way — These garments were the abba, or hyke, being the loose blanket or cloak worn over the tunic or shirt. See note on Mat_5:40. To celebrate the arrival of some great hero by spreading carpets, or still more their garments, was a Greek and Roman custom, and is so natural as to be in use in modern times even in Christian countries. Garlands were strewed in Washington’s path by his admiring countrymen. Robinson mentions a striking instance which took place in Bethlehem under his own eye, when the people threw their garments under the feet of the English consul, whose aid they were imploring. In 2Ki_9:13, it was used as a royal honour to a new-made sovereign. Others cut down branches from the trees — Stanley calls attention to the change of the tense in the verb rendered cut, by which it is to be rendered were cutting. That is, while one part were strewing their garments in token of humble affection, the others were cutting the branches of the palm, the emblem of victory, to strew his path. Others still, according to Mar_11:8, cut and strewed mattings or twisted weavings of the palm twigs.

The palm is the most queenly of trees. The ancient coins which bore the inscription Judea Capta, represented Judea as a maiden sitting under a palm. See note on Mat_2:18. Judea was anciently pre-eminently the land of palms. Jericho and Palmyra were both cities of the palm.

The palm rises with a tall, straight shaft, and spreads its leaves like rays from a centre; so that the tree itself has been held an emblem of life. The leaves of the mature tree are six or eight feet long, and when spread out are very broad. In Rev_7:9, palms of victory are borne in the hands of the saints.

The way — “Three pathways lead, and probably always led from Bethany to Jerusalem; one a steep footpath over the summit of Mount Olivet; another by a long circuit over its northern shoulder, down the valley which parts it from Scopus; the third the natural continuation of the road by which mountain travellers always approach the city of Jericho, over the southern shoulder, between the summit which contains the tombs of the prophets, and that called the ‘Mount of Offence.’ There can be no doubt that this last is the road of the entry of Christ, not only because, as just stated, it is and must always have been the usual approach for horsemen and for large caravans, such as then were concerned, but also because this is the only one of the three approaches which meets the requirements of the narrative which follows.” — Stanley.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

A very great multitude; o de pleistov oclov : Revised Version, the most part of the multitude. This interpretation has classical authority (see Alford), but the words may well mean," the very great multitude;" Vulgate, plurima autem turba. This crowd was composed of pilgrims who were coming to the festival at Jerusalem, and "the whole multitude of the disciples". (Luk_19:37) Spread their garments (imatia ) in the way. Fired with enthusiasm, they stripped off their abbas, as the two disciples had done, and with them made a carpet over which the Saviour should ride. Such honours were often paid to great men, and indeed, as we well know, are offered now on state occasions. Branches from the trees. St. John (Joh_12:13) particularizes palm trees as having been used on this occasion; but there was abundance of olive and other trees, from which branches and leaves could be cut or plucked to adorn the Saviour"s road. The people appear to have behaved on this occasion as if at the Feast of Tabernacles, roused by enthusiasm to unpremeditated action. Of the three routes which lay before him, Jesus is supposed to have taken the southern and most frequented, between the Mount of Olives and the Hill of Offence.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

A great multitude spread their garments in the way - A custom which was usual at the creation of a king, 2 Kings ix, 13.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

8. And a very great multitude spread their garments. Vast multitudes were gathered at Jerusalem at the Passover. The law required the assembling of the Jewish nation. Josephus says that several millions were wont to gather. Among these were thousands of Galileans who had heard of Jesus, seen his miracles, and believed in him as their Messiah King. When the people of Bethlehem, during the war between Turkey and Egypt in 1836, sought the protection of the British consul, they “spread their garments in the way” of his horses, in order to do him honor. Cut down branches from the trees. John (12:13) says that these were the branches of palm trees; rather, the wide, spreading, branch-like leaves of the palm tree, well fitted to form a soft, level carpet. The only branches of the palm tree are its leafy crown.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

8. ὁ πλεῖστος ὄχλος, the greater part of the crowd.

ἔστρωσαν ἑαυτῶν τὰ ἱμάτια. Instances are recorded of similar acts of respect shewn to Rabbis by their disciples. See Schöttgen, ad loc.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

(M) 8. And the very great multitude spread their garments in the way; and others were cutting branches from the trees, and were spreading (them) in the way.] Mk. has: “And many spread their garments on to the way. And others having cut litter from the fields.”—ὁ δὲ πλεῖστος ὄχλος] δέ for καί, as often. For πλεῖστος ὄχλος see on 11:20; and cf. Blass, p. 143.—ἔκοπτον κλάδους] is the substitution of a more ordinary feature for Mk.’s unusual στιβάδας κόψαντες. The editor adds καὶ ἐστρώννυον ἐν τῇ ὁδῷ to make it clear what was done with the branches. In Mk. this is implied in his abrupt participle κόψαντες.

8. ἔστρωσαν, second time] א* D c e ff2 q. ἐστρώννυον, א* B C al b f ff1 g1 2 h S2. In Mk. ἔστρωσαν is read by most MSS., but ἐστρώννυον by D S1 curss. The imperf. is probably genuine in Mk. and in the second clause of Mt. Mt. having altered the imperfect into ἔστρωσαν in clause a, continued with imperfs. ἔκοπτον, ἐστρώννυον in clause b, and in v. 9 ἔκραζον. א* D in Mt. have assimilated ἐστρώννυον to the ἔστρωσαν of clause a, and of Mk., and in Mk. most MSS. have assimilated ἐστρώννυον to Mt.’s clause a. Lk.’s ὑπεστρώννυον shows that he too had the imperf. in his copy of Mk.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.