Alia-lizing the Shouts of Hosanna and Crucify Him!

I have received readers’ comments regarding my Benue politics writings since June 2022. The feedback has been generally positive. In “The Benue of my Father has Never Changed,” I established that the agony of my late father in the Benue civil service inspired my interest in Benue politics. The Jewish practice of reading the Haggadah at the beginning of the Seder dinner on Passover reminds them of the bitter sufferings of their ancestors in exile while rekindling their hope in God’s redemption. I might not have been interested in its politics if Benue had no story of pain, suffering, and hope.

That said, I wish to address an issue raised by a reader, which forms the title of the present article. Given the popularity that Father Hyacinth Alia has attracted since joining the 2023 gubernatorial race, someone observed that would those shouting “hosanna” about Alia today not begin to shout “crucify him” afterward? This observation underscores the biblical reaction of the crowd who sang hosanna to the Son of David as Jesus entered Jerusalem riding on a donkey (cf. Matthew 27 and Mark 11). It also alludes to the insistence of the crowd who, in the presence of Pilate, shouted that Jesus should be crucified (Matthew 27; Mark 15; Luke 23; John 18).

Indeed, people could be excited today and become disenchanted tomorrow, especially when their expectations are unmet. Nevertheless, it is essential to understand the biblical context of the shouts of “hosanna” and “crucify him” vis-à-vis the Benue “yes father” exuberance. The parable of the Sower (13:1-23) offers a suitable background. First, Jesus spoke the parable of the Sower to large crowds that followed him. Second, He highlighted three kinds of followers in the imagery of the seeds that are sown: those who have a shallow conviction (vv.5-6), those whose passion gets destroyed by difficulties (v.7), and those who productively get to the end (v.8).

It is convenient to assert that the people who sing “hosanna” today are the same people who will say “crucify him” tomorrow. However, there is scarcely any biblical evidence to indicate that the crowd that sang “hosanna” was the same crowd that later turned against Jesus and shouted, “crucify him.” Yes, Jesus was betrayed by his finance minister, Judas Iscariot, and denied by his chief of staff, Peter. Nonetheless, a disciple followed him into the high priest’s courtyard after his arrest (John 18:15-16). The women of Jerusalem also mourned and wailed as Jesus carried the cross to Golgotha (Luke 23:27-29). Biblical records have no suggestion that these women were part of those who shouted: “crucify him.”

It must also be noted that the messianic mission of Jesus disrupted existing religious, political, and business interests that oppressed ordinary people. As many people were attracted to Jesus by His miracles and new teaching, the Pharisees’ control of religion was threatened. Consequently, after Jesus healed a man with a wildered hand on a Sabbath, the Pharisees embarked on a plot to kill him (Mark 3:1-6). It was based on Pilate’s political interest as governor of Judea, serving under Emperor Tiberius, that he asked Jesus, “Are you a King?” (Luke 23:3; John 18:37). Likewise, Jesus did upset people’s businesses when he expelled the merchants and money changers from the Temple (Mark 11:15–19, Matthew 21:12–17, Luke 19:45–48, John 2:13–16). With these and similar incidents, an angry crowd was formed.

Furthermore, it is pertinent to note that the Triumphal Entry of Jesus into Jerusalem was not defined by the “hosanna” of the crowds. Undoubtedly, public sentiments exploded with expectations that Jesus was the Messiah for whom they had longed for centuries. However, Jesus entered Jerusalem not to be celebrated but to assert his authority as Messiah and King over Jerusalem. Remarkably, the entry is followed immediately by the cleansing of the Temple (Matthew 21:1-17). This suggests that those whose businesses were disrupted were already in the Temple and not part of those following Jesus and shouting “hosanna.” Thus, the merchants and money changers Jesus expelled from the Temple could have become part of the angry crowd that shouted, “crucify him.”

Another noteworthy point is that Jesus had already predicted his death before entering Jerusalem (Matthew 17:22-23; Mark 9:30-32), and before the crowds shouted, “crucify him.” It, therefore, means that His death was not determined by the “crucify him” of the crowds but by His willingness to die for the salvation of all people. In other words, whether the crowd shouted “crucify him” or not, Jesus would have been crucified. Above all, to interpret the crucifixion of Christ in the light of the disappointment of the crowds is a simplistic and shallow understanding of the sacrificial death of Christ. Such an interpretation gives the impression that the death of Christ symbolizes failure instead of the redeeming power of God.

Now, a lot can be written regarding the exuberance of Benue people over Father Alia, but let me be politely concise. Alia is campaigning to be governor and not to be the Messiah or the king of Benue. He is not campaigning to take Benue to heaven. At the same time, given the rottenness that exists in Benue’s political system, he could interject into the State’s politics a rescue that will be messianic. There were people who thought that John the Baptist was the Messiah, but despite his incredible mission, he was only preparing the way for Christ. A positive redirection of the course of our existing political structure can prepare a saving path for Benue’s posterity.

Importantly, Father Alia’s popularity does not indicate that every Benue resident supports him. Given the number of lawsuits he has faced, and as evident on social media, there are those whose breakfast, lunch, and dinner must be spiced with insulting Father Alia. Such people have never been among the crowds that shout “yes father.” Hence, there is no convincing reason to imagine that those shouting “hosanna” or “yes father” today will be the same people that will say “crucify him” or “no father” tomorrow. A crowd of “no father” already exits. Still, some of his supporters might later change their minds.

Most of all, Father Alia indicated in one of his press statements that he has been motivated by his conscience to join politics. This means that his aspiration to be governor precedes his political popularity. Thus, sustaining his original vision and not letting it be defined by the people’s shouts, singing, and dancing is imperative.