How the Crowd Publicly Recognised Kingship
Core claim: In the Triumphal Entry narratives, the crowd does not merely “cheer”. They perform a recognisably royal welcome using Temple liturgy (Psalm 118/Hallel) and Israel’s own coronation and liberation symbolism (cloaks; palms). The result is a public, politically legible acclamation of Jesus as a Davidic-style king—however mixed their expectations may have been.
1) The festival frame: why these words and gestures mattered
The Entry takes place in the charged atmosphere of Jerusalem around Passover. In that context, the crowd’s language (“Hosanna… Blessed is he who comes…”) is not random enthusiasm; it draws on Psalm 118, which belongs to the Hallel (Psalms 113–118)—a set of psalms used in Jewish liturgical life and closely associated with Israel’s praise for deliverance. (Brill)
Implication: the crowd’s shout has the character of public worship-language—but when applied to a living figure processing into the city, it becomes politically audible (it can sound like enthronement).
2) “Hosanna”: a plea that becomes an acclamation
“Hosanna” comes via Greek from a Hebrew/Aramaic expression meaning “Save, please/now”, anchored in Psalm 118:25. (Oxford Reference)
By the first century, it functions not only as a cry for help but also as a festal, liturgical acclamation—the kind of language crowds use when they believe God is acting to deliver. (Oxford Reference)
Why this matters politically: “Save us” at Passover-time easily slides from spiritual hope into national hope, especially when attached to a royal title like “Son of David” (Matthew 21:9).
3) “Blessed is the one who comes…”: Temple language applied to a person
The phrase “Blessed is he who comes in the name of the Lord” (Psalm 118:26) is naturally at home in a pilgrimage/Temple setting, blessing the one approaching the sanctuary. When the Gospels place it on the crowd’s lips during Jesus’ entry, the texts portray a transfer of Temple-blessing language onto Jesus himself. This is one reason the Entry functions as a public identification of Jesus, not a private devotion. (Brill)
4) Cloaks on the road: coronation behaviour, not mere celebration
All three Synoptics describe people spreading garments on the road (Matthew 21:8; Mark 11:8; Luke 19:36). That gesture resonates strongly with 2 Kings 9:13, where supporters place garments beneath Jehu as he is proclaimed king.
Interpretive point: the crowd’s action is best read as royal recognition performed in public space—a street-level enthronement signal. Even if not every participant intended a full political programme, the gesture itself carried that cultural meaning.
5) Palms and branches: liberation memory and nationalist symbolism
John is explicit about palm branches (John 12:13). Palms had become linked with Jewish celebration of deliverance and national restoration, notably in the Maccabean period (for example, public rejoicing with palms in 1 Maccabees 13:51). Scholarly work on the Johannine account highlights this Maccabean association as a key background to John’s detail. (JSTOR)
Implication: palms are not only “festive”. In a Roman-occupied city, they can read as liberation symbolism—precisely the kind of sign that alarms authorities when attached to a potential “king”.
6) The crowd’s recognition can be real and still be incomplete
The Gospels themselves suggest a layered reception: genuine acclaim, partial understanding, mixed motives, and later confusion. John explicitly notes that the disciples only later understood the significance of these actions (John 12:16). This helps reconcile two facts at once:
- The Entry is deliberately royal and publicly intelligible, and
- The crowd’s expectations may still be misaligned with Jesus’ non-violent, cruciform kingship.
Preaching shape for this episode (sermon-ready)
Title: When Worship Sounds Like Politics: The Crowd’s Coronation of Jesus
- They prayed for salvation—and meant it (“Hosanna”).
- Application: bring honest need to God, not curated spirituality.
- They blessed the coming one—and put the blessing on Jesus (Psalm 118 language).
- Application: our ultimate allegiance belongs to God’s chosen King, not the powers that claim us.
- They enacted kingship—without yet grasping the kind of King he is (cloaks; palms).
- Application: ask whether you want Jesus as he is, or as a projection of your preferred politics.
Suggested meditation (5 minutes)
Read slowly: Psalm 118:25–26; John 12:12–16.
Hold one question: “What kind of ‘saving’ am I demanding—comfort, control, or conversion?”
References
- Coakley, J.F. (1995) ‘Jesus’ Messianic Entry into Jerusalem (John 12)’, Journal of Theological Studies (via JSTOR). (JSTOR)
- Gillingham, S.E. (2021) ‘The Egyptian Hallel’, University of Oxford ORA (PDF). (ORA)
- Huffman, D.S. (2012) ‘A Synoptic Study on the Way to Luke’s Triumphal Entry…’, Southern Baptist Journal of Theology (PDF). (Southern Equip)
- Oxford Reference (n.d.) ‘Hosanna’. (Oxford Reference)
- The Brill Companion (n.d.) ‘Hallel… traced back at least to the Second Temple…’ (PDF extract). (Brill)
- Holman Bible Dictionary (n.d.) ‘Hosanna’. (StudyLight.org)