Matthew 21:1Meaning & Commentary from the Church Fathers

He instructed them to enter this village that lay before them, one that was resistant to their message and resistant to the burdens of faith. He assured them that they would immediately find a donkey tied, as well as her colt nearby. He directed them to untie them and bring them to Him. This donkey was ensnared by numerous bonds of sin. The donkey, untamed and unable to submit to restraint along with her offspring, as noted in the Gospel of Luke (Luke 19:30), had been subjected to many masters, failing to adhere to any singular truth or teaching. Still, despite these many masters who usurped unwarranted authority, they did not dare resist the true Lord and His messengers sent to free her. We will address the significance of the donkey and her colt in further discourse.

Jesus Christ required both animals: the donkey served as His mount, while the young donkey followed closely. The colt symbolizes the new Gentile nation, which, prior to faith in Christ, had not been subject to the divine law’s yoke—one upon which no prophet or apostle had ever sat. The donkey represents the ancient Jewish nation, which lived under the constraints of the law. The young donkey carries Christ, and the donkey trails behind, illustrating that after Christ has rested upon the Gentiles who believe in Him, the Jews will follow. The Apostle Paul expresses this truth, stating that partial blindness has come upon Israel until the fullness of the Gentiles has come in; then all Israel will be saved (Rom. 11:25). Thus, Matthew accurately records both animals, while others, for conciseness, note only the donkey, as it was the one ridden by the Savior while remaining silent in its following role. Christ chose to ride on a young donkey, not only to foreshadow future events but also to emphasize that in instances where those of lesser means needed animals, His disciples should reflect modesty in their choices, opting for a donkey rather than a horse or mule, and being content with only what is necessary.

It marked the moment to publicly declare His identity as the genuine promised Messiah, ensuring that the Jews who had rejected Him could not excuse themselves for failing to recognize Him as the Christ, the Son of David. Those who were keen listeners of Jesus’ teachings and witnessed His miraculous deeds could no longer deny in their hearts that He was the Messiah, even without a formal declaration. However, it was imperative for the majority to have a clear and public affirmation from the Lord Himself of His role as the Messiah, whose arrival, according to Jewish belief, should be known throughout the land. Consequently, even prior, some Jews with genuine or feigned zeal questioned Him loudly, "How long will You keep us in suspense? If You are the Christ, tell us plainly" (John 10:24). Thus, in response to such inquiries, Jesus made His regal entrance into Jerusalem, proclaiming to the people that He is indeed the true Messiah, the Christ. No one could continue to be confused about the identity of the Galilean Prophet. Yet, why did He declare Himself the Messiah and King only moments before His suffering? Earlier announcements would have been untimely. St. Chrysostom notes that "at the beginning of the construction of our salvation," He had not yet been fully revealed, and the time for His suffering had not yet arrived. Until then, He was, in a sense, veiled. But after demonstrating numerous acts of His divine power, as the cross loomed near, He made this triumphant proclamation. Although He could have revealed His identity from the start, it would have served little purpose. Jesus understood that His adversaries, despite witnessing His miracles, would remain blind to acknowledging Him as the Messiah; rather, His public declaration would only intensify their hostility and spur them towards crucifying Him. Until the appointed time of His death—until He fulfilled His divine mission on earth and established the foundation for the Kingdom of God—His death would be premature. He realized that once the people recognized Him as the promised Son of David, the King of Israel, they would not resist the Romans, leading Him to withhold His royal status publicly until just five days before His sacrificial death. His crucifixion would put an end to any illusions of an earthly reign for the Messiah. "The Lord goes openly," Blessed Theophylact observes, "so that if they choose to, they may perceive His glory, and through the fulfillment of the prophecies concerning Him, come to know the truth. And if they refuse to comprehend, this situation serves to condemn them further." The Holy Fathers assert that the Lord entered Jerusalem as the rightful King of Israel to dismantle any notions of an earthly kingdom among His compatriots. Indeed, the fantasies of such a kingdom were rooted in prophecies depicting the Messiah as a sovereign. Jesus publicly illustrated how the Messiah could embody prophetic kingship while being entirely detached from worldly power. "Among those who admired Jesus Christ were many notable individuals and affluent people, who could have easily ensured His grand entrance as the King of Israel. Yet, He refrained from such spectacle; He approached all of Jerusalem with His customary simplicity and humility, lacking any royal finery. He was hailed as the King of Israel; praises were sung in His honor; palm branches and garments were laid before Him, expressing immense love, sincerity, and fervor; but where was the royal carriage? Where were the armed guards? Where were the regal adornments? All that accompanied Him were twelve disciples, as humble as their Lord, and a borrowed donkey and colt. The one who appeared in such simplicity and poverty had not previously entered in such a manner! The only adornment for His entrance was the genuine joy and enthusiasm of the people and His disciples, so that any discerning observer could recognize the sacred truth expressed before Pilate: that Jesus Christ’s kingdom is not of this world. If there had been anything in His grand entry into Jerusalem that contravened the existing civil order or posed a threat to Roman rule, it is unimaginable that the Roman guards, who were known for their strictness and even heightened vigilance during the feast, would have ignored such a procession. Yet, they paid it no mind. Could this significant event escape the notice of Pilate, the governor of Judea, a man known for his suspicion and sternness, who would not shy away from using extreme measures at the slightest hint of unrest? The lack of acknowledgment from Pilate indicates that the Roman authorities perceived Jesus Christ's entrance into Jerusalem as entirely compatible with their interests, devoid of any threat to the established order. Ultimately, who could defame Him more than His own adversaries? Yet, despite their malice, they did not dare to criticize His entry into Jerusalem, either before the Sanhedrin or Pilate, such was its purity and innocence. At the same time, it was deeply marvelous and unmistakably divine." Let us attentively reflect on the message of the Holy Gospel concerning the triumphant entry of our Savior into Jerusalem. The Evangelist John recounts that, following the resurrection of Lazarus, the Lord Jesus Christ temporarily retreated to the small town of Ephraim, situated in the wilderness near the Mount of Temptation. In that serene solitude, He prepared Himself spiritually through prayerful communion with God the Father for the impending trials and crucifixion. Afterward, as a Lamb destined for sacrifice, He made His way to Jerusalem via Bethany, where His beloved friends hosted a supper for Him. Six days prior to the Passover feast, He departed from the hospitable refuge of Lazarus, and in line with His custom, set off on foot towards Jerusalem. "If any king were to make a formal entrance into a royal city," states St. Philaret of Moscow, "the occasion would be meticulously planned and arranged in advance. Yet, we see no such preparations made by Our Lord until the very day, nearly until the very moment of His royal entry into Jerusalem. The day before, He had dined in Bethany, where Lazarus had been raised, and during the anointing of His feet with oil, He spoke not of preparations for His crowning, but for His burial. Many gathered there, not merely for Jesus, but to witness Lazarus" (John 12:9, 12). This morning, He traveled to Jerusalem with His disciples in the same manner as usual. St. Luke writes that "when He had said this, He went on ahead, going up to Jerusalem" (Luke 19:28). No arrangements had been made, and no one anticipated His crowning. His disciples were initially oblivious to this significance (John 12:16). Suddenly, the situation unfolded, and it rapidly came to fruition. As they approached Jerusalem and arrived at Bethphage, a small village on the slopes of the Mount of Olives, Jesus sent two of His disciples.

Yet, the Lord could have chosen to avoid such a grand entrance if that had not been His desire; He could have entered Jerusalem quietly, either alone or with only His disciples, or even opted to stay away from Jerusalem altogether amidst such tension. However, He deemed it necessary, and it would be inaccurate to say He merely capitalized on these events as mere happenstance. In reality, this intention was evident from His prior actions. A similar dynamic had unfolded in Jericho. His purposeful intent became even clearer when, despite Bethany’s proximity to Jerusalem, He instructed two of His disciples to go ahead to the village of Bethphage on the slopes of the Mount of Olives to secure a donkey and a colt for Him. The disciples placed their garments upon them, and Jesus mounted a young donkey that had never been used for labor. This fulfilled the prophecy, which portrayed the arrival of the Messiah to Jerusalem and symbolized a peaceful and humble king. By choosing this animal, He emphasized peace rather than conflict (Zechariah 9:9-10). In this posture, He became visible to all, further igniting the fervor of the crowd.

They refer to Bethphage, or both Bethphage and Bethany, as the locations from which this solemn procession began. Matthew’s account does not mention Bethany, indicating more clearly that the village from which the disciples were instructed to retrieve the donkey and colt was Bethphage. This conclusion is further supported by John’s narrative, which suggests that the discovery of the young donkey by Jesus occurred on the path from Bethany.

Note: This observation regarding the Hebrew text should not imply that Jesus did not perform significant acts in the temple during this time; rather, it indicates that He was unable to remain for an extended period to teach the people, as He did on subsequent days. It can be inferred that Bethphage was situated along the route from Bethany to Jerusalem on the Mount of Olives, although its precise location remains the subject of varied interpretations.

Recognized widely as a prophet and a glorious teacher, Christ sought to make a notable entrance and seized this moment to reveal His glory one final time. While He had traditionally approached Jerusalem on foot, He now desired to enter as His forebear David had on multiple occasions—specifically, upon a donkey. This gentle and serviceable animal was held in high esteem in the East, and the Jews cherished various historical associations with it, rendering it even more dignified and beloved than the proud horses imported from Egypt. The significance of the donkey was particularly elevated due to the prophetic declaration that the Messiah-King would make His entrance into Jerusalem in such a manner (Zechariah 9:9). Thus, the Savior's entrance into the holy city served as a powerful and clear affirmation of His Messiahship. Early on the morning of the ninth of Nisan, the Savior departed from His welcoming abode in Bethany and, in accordance with customary practice, journeyed on foot with His disciples toward Jerusalem. As they descended into a small valley adorned with fig and olive trees, they neared the village of Bethphage, which, like Bethany, was considered part of Jerusalem due to its proximity as dictated by rabbinical law. Christ’s hidden disciples and followers were scattered in various locations, and to one residing in Bethphage, He sent two of His disciples to request a donkey for His momentous entrance into Jerusalem. The disciples meticulously obeyed His instruction, returning with both a donkey and a colt.

The mountain's elevation allows for a clear view of all parts of Jerusalem. There are two routes from Bethany to Jerusalem: one circumvents the Mount of Olives from the south, while the other traverses the summit of the mountain; although the latter is shorter, it proves to be more challenging and laborious.

3:8), to open the gates of Heaven (Eph. 2:6), and to grant us the inheritance of eternal life (Titus 3:7). The time of Easter was impending—the singular moment in human history when our true Passover, Christ, was to be offered (1 Cor. 5:7), through which He would annul the one who held the power of death, that is, the adversary (Heb. 2:14), and liberate believers from spiritual bondage into the glorious freedom as children of God (Rom. 8:21).

On the First Day of the Last Week, our Lord triumphantly entered Jerusalem (Mt. 21:1-16; Mk. 11:1-10; Lk. 19:29-46; Jn. 12:12-19). He commenced the last days of His earthly existence with this significant act, presenting Himself as the Savior foretold by the prophets and longed for by Israel. Although His hour had not yet come (John 7:6) and the moment of His glorification on the cross had not arrived (17:1), He skillfully evaded all scenarios where the crowd’s fervor might have led to misguided expectations regarding the restoration of Israel’s ancient kingdom (John 6:15). This was to prevent misinterpretation and to maintain the purity of truth, prompting Him often to instruct His disciples to keep silent about His identity as the awaited Messiah (Matt. 12:16; 16:20; 17:9; Mk. 5:43; Lk. 5:14). With the shadow of His impending sufferings, the people's dreams could not spiral into extreme folly, and the cross ultimately extinguished any such ambitions among His followers.

St. John Chrysostom notes that previously, while Jesus had journeyed to Jerusalem, He had not done so with such grandeur, as His time of suffering had not yet approached. His early visits did not set Him apart, as He remained largely concealed. According to the holy father's reflection, such a glorious entrance at that moment would have been unwarranted and would only provoke further animosity among the Jews. Throughout His ministry, some were convinced by His teachings and miracles, whereas others yearned for a clear affirmation from Him of His being the Messiah (John 10:24). Thus, the first day of the Seven Weeks, culminating with the God-Man's crucifixion, became a monumental day affecting not only many contemporaries of the Lord but also the entire Jewish nation. It served to enlighten the uninformed, to edify the obstinate, to dispel doubts among the unsure, and ultimately to fortify the faith of true believers. Jesus Christ presented Himself for the last time before His chosen people, the children of Zion, radiating the celestial majesty of a gentle, just, and salvific King (Zechariah 9:9). By rejecting their Savior, the Jews could no longer claim ignorance and faced the daunting consequences of divine judgment: “it comes openly,” as noted by the blessed Theophylact, “so they may discern His glory and grasp the fulfillment of prophecies concerning Him; should they choose not to understand, this reality might condemn them further.

Moreover, the Lord's entry into Jerusalem carried profound significance. The day coincided with the occasion on which, according to the Mosaic law (Exodus 12:3), each household selected a lamb for the Passover feast. This lamb, serving as a visible reminder of God's ancient favor towards the Israelites in Egypt, was a foreshadowing of the pure and unblemished Lamb (1 Pet. 1:19), the Lamb slain from the foundation of the world (Rev. 5:12; Rev. 13:8), and the Lamb of God who removes the sins of the world (Jn. 1:29). When the appointed time arrived, the Lamb—described by St. Gregory the Theologian as a Sacrifice and yet also a Hierarch, a Priest, and God—prepared to present Himself before the people, fulfilling the sign of the Old Testament Passover and becoming a new Passover for the new Israel. Entering the holy city as a sacrificial offering destined for crucifixion, Jesus Christ anticipated His imminent suffering and death throughout the remaining days of His earthly existence. For the Lord’s disciples, after being instructed by the Holy Spirit (John 14:26) and having their minds opened to comprehend the Scriptures (Luke 24:45), the jubilant shouts of the crowd and the triumphant symbols accompanying His entry could later reveal a deeper meaning—Christ's victory over death and hell (1 Corinthians 15:55, 57).

The Holy Church, in her hymns glorifying the Lord as the "Conqueror of Death," explains that the children of Israel greeted Him with branches and palms, “proclaiming the victory of the Resurrection,” and refers to the branches and palms themselves as symbols of that Resurrection. The solemn procession of the Lord into Jerusalem, despite the extraordinary honors bestowed upon Him by the people and His disciples, lacked any traces of earthly magnificence. There were no trappings characteristic of the processions of worldly kings, as St. Proclus noted—no weapons, shields, spears, or imposing guards, but rather a young, humble donkey being prepared for service, accompanied by His disciples. Was it not fitting for the good and faithful Shepherd, who willingly chose to sacrifice His life for His flock, to approach as God against the devil—not with fearsome might that even the eye cannot withstand, but in meek flesh, to bind the strong? The King arrived to confront the tormentor, not with divine power but with the perceived weakness of the cross, thereby rescuing the prey from the cunning serpent.

On the great day of His advent, Jesus Christ presented Himself to the Jewish people with characteristic simplicity, gentleness, and humility—qualities that stood in stark contrast to their expectations of earthly dominion. While this event incited a stir among the people, it did not escalate to an unprecedented level; even His most ardent adversaries, gathering accusations against Him, refrained from mentioning His entry into the holy city. Similarly, the Romans, vigilant guardians of their authority in Judea, who used brutal force to suppress any threats to their power, found the manner of the Lord's entrance innocuous, free from any hint of rebellion. Following the Supper at Bethany, the next day, the Savior continued His journey towards Jerusalem. As He neared Bethphage, a village adjacent to Bethany on the eastern slope of the Mount of Olives (Mark 11:1; Luke 19:29), He summoned two of His disciples and instructed them: “Go into the village directly ahead of you; there, as you enter, you will find a tethered donkey and her colt, on which no one has previously sat. If anyone questions you, saying, ‘Why are you doing this?’ tell them, ‘The Lord needs it.’”

It is noteworthy that the disciples did not immediately grasp the purpose and significance of the magnificent unfolding event (John 12:16). They were aware of the ancient prophecy concerning the royal entrance of the Savior to Jerusalem, yet still held on to the popular expectation of the Messiah's political reign, leading them to believe that this prophecy would eventually manifest differently. To console the nation of Israel amidst their trials, the prophet Zechariah foretold a King who would bring peace and salvation: “Behold, your King comes to you, just and humble, mounted on a donkey, on a colt, the foal of a donkey” (Zechariah 9:9). It was only after Jesus was glorified—that is, following His resurrection and ascension—that the disciples recalled these prophecies and recognized the fulfillment of such events (12:16). Yet, even before this occasion, their understanding of the words and deeds of their Master had not always been clear, leading them to fulfill His command without undue scrutiny.