Again, as regards their welcome of Christ, deeply significant as it was, we must not attach to it deeper meaning than it possessed. Modern writers have mostly seen in it the demonstrations of the Feast of Tabernacles, [5073] as if the homage of its services had been offered to Christ. It would, indeed, have been symbolic of much about Israel if they had thus confounded the Second with the First Advent of Christ, the Sacrifice of the Passover with the joy of the Feast of Ingathering. But, in reality, their conduct bears not that interpretation. It is true that these responses from Ps. cxviii., which formed part of what was known as the (Egyptian) Hallel, [5074] were chanted by the people on the Feast of Tabernacles also, but the Hallel was equally sung with responses during the offering of the Passover, at the Paschal Supper, and on the Feasts of Pentecost and of the Dedication of the Temple. The waving of the palm-branches was the welcome of visitors or kings, [5075] and not distinctive of the Feast of Tabernacles. At the latter, the worshippers carried, not simple palm-branches, but the Lulabh, which consisted of palm, myrtle, and willow branches interwinted. Lastly, the words of welcome from Ps. cxviii. were (as already stated) those with which on solemn occasions the people also greeted the arrival of festive pilgrims, [5076] although, as being offered to Christ alone, and as accompanied by such demonstrations, they may have implied that they hailed Him as the promised King, and have converted His Entry into a triumph in which the people did homage. And, if proof were required of the more sober, and, may we not add, rational view here advocated, it would be found in this, that not till after His Resurrection did even His own disciples understand the significance of the whole scene which they had witnessed, and in which they had borne such a part.
The anger and jealousy of the Pharisees understood it better, and watched for the opportunity of revenge. But, for the present, on that bright spring-day, the weak, excitable, fickle populace streamed before Him through the City-gates, through the narrow streets, up the Temple-mount. Everywhere the tramp of their feet, and the shout of their acclamations brought men, women, and children into the streets and on the housetops. The City was moved, and from mouth to mouth the question passed among the eager crowd of curious onlookers: Who is He?' And the multitude answered - not, this is Israel's Messiah-King, but: This is Jesus the Prophet of Nazareth of Galilee.' And so up into the Temple!
He alone was silent and sad among this excited multitude, the marks of the tears He had wept over Jerusalem still on His cheek. It is not so, that an earthly King enters His City in triumph; not so, that the Messiah of Israel's expectation would have gone into His Temple. He spake not, but only looked round about upon all things, as if to view the field on which He was to suffer and die. And now the shadows of evening were creeping up; and, weary and sad, He once more returned with the twelve disciples to the shelter and rest of Bethany. __________________________________________________________________
[5040] So notably Keim. Of course, the theory proceeds on the assumption that the Discourses reported by St. Luke are spurious.
[5041] Dean Plumptre on St. Matt. xxi. 5.
[5042] Siphré, ed. Friedm. p. 55 a, last lines; Sot. 45 a; Tos. Pes. viii. 8.
[5043] Pes. 63 b; 91 a; Menach. 78 b; Babha Mets. 90 a.
[5044] See also Caspari, Chron. Geogr. Einl. p. 161. The question as to the proposed identification (by some) of Bethany with the Beth Hini, or Beth Hanioth, where the Sanhedrin (apparently of Sadduccees) sat after leaving the Temple and which was destroyed three years before the City, must be left here undiscussed.