Commentary on Matthew, Mark, Luke - Volume 2.pdf

<strong>Commentary</strong> on Matthew, Mark, Luke - Volume 2
such a beginning, when even in the present day, while sitting at the right hand of the Father, he
commissions from the heavenly throne obscure men, by whom his majesty is celebrated in a
despicable manner. I do not think it probable that the branches of palm-trees were cut down, as
some interpreters conjecture, in accordance with an ancient and solemn rite appointed for that day.
On the contrary, it would seem to have been by a sudden movement of the Spirit that this honor
was rendered to Christ, when nothing of this nature had been intended by the disciples, whom the
rest of the multitude imitated by doing the same thing; for this also may be inferred from the words
of Luke.
9. Hosanna to the Son of David. This prayer is taken from Psalm 118:25. Matthew relates
expressly the Hebrew words, in order to inform us, that these applauses were not rashly bestowed
on Christ, and that the disciples did not utter without consideration the prayers which came to their
lips, but that they followed with reverence the form of prayer, which the Holy Spirit had prescribed
to the whole Church by the mouth of the Prophet. For, though he speaks there of his own kingdom,
yet there is no reason to doubt that he principally looks, and intends others to look, to the eternal
succession, which the Lord had promised to him. He drew up a perpetual form of prayer, which
would be observed, even when the wealth of the kingdom was decayed; and therefore it was a
prevailing custom, that prayers for the promised redemption were generally presented in these
words. And the design of Matthew was, as we have just hinted, to quote in Hebrew a well-known
psalm, for the purpose of showing that Christ was acknowledged by the multitude as a Redeemer.
The pronunciation of the words, indeed, is somewhat changed; for it ought rather to have been
written, Hoshiana, ( ) Save now, we beseech thee; but we know that it is scarcely possible to
take a word from one language into another, without making some alteration in the sound. Nor was
it only the ancient people whom God enjoined to pray daily for the kingdom of Christ, but the same
rule is now laid down for us. And certainly, as it is the will of God to reign only in the person of
his Son, when we say, May thy kingdom come, under this petition is conveyed the same thing which
is expressed more clearly in the psalm. Besides, when we pray to God to maintain his Son as our
King, we acknowledge that this kingdom was not erected by men, and is not upheld by the power
of men, but remains invincible through heavenly protection.
In the name of the Lord. He is said to come in the name of God, who not only conducts himself,
but receives the kingdom, by the command and appointment of God. This may be more certainly
inferred from the words of MARK, where another exclamation is added, Blessed be the kingdom
of our father David, which cometh in the name of the Lord; for they speak thus in reference to the
promises; because the Lord had testified that he would at length be a deliverer of that nation, and
had appointed as the means the restoration of the kingdom of David. We see then that the honor of
Mediator, from whom the restoration of all things and of salvation was to be expected, is ascribed
to Christ. Now as it was mean and uneducated men by whom the kingdom of Christ was called the
kingdom of David, let us hence learn that this doctrine was at that time well known, which in the
present day appears to many to be forced and harsh, because they are not well acquainted with
Scripture.
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John Calvin