Matthew 21:4Meaning & Commentary from the Church Fathers

In His humble entrance into the world, He did not seek a lavish abode or a prestigious mother but chose a poor young woman betrothed to a carpenter; He was born in a stable and laid in a manger. When selecting His disciples, He did not choose orators or wise men of wealth, but the most humble among the poor; likewise, in providing meals, He sometimes offered barley bread and would instruct His disciples to purchase it from the market. He rested on grass rather than a bed, clothed in simple garments indistinguishable from those of the common people, and He had no permanent home. When traveling, He walked from place to place and often grew weary. When seated, He sought no chair or soft cushion but sat on the bare ground, occasionally on a hillside or by a well, even when alone. He also had a measure for grief; when He wept, His tears were quiet, setting forth boundaries for appropriate expression of sorrow. If anyone, due to their weakness, required an animal, Christ indicated that it sufficed to ride a donkey rather than more imposing beasts, emphasizing satisfaction with what is necessary.

Now, let us observe how prophecies are realized, both in words and actions. What prophecy is this? "Behold, thy King cometh unto thee meek, sitting on a donkey and a young ass." He does not arrive in a grand chariot like other kings, nor does He demand tribute or instill fear, nor does He have soldiers surrounding Him; instead, He demonstrates profound humility. Inquire of a Jew, "Has any king entered Jerusalem riding on a donkey?" They would point to none but Christ. His act was, as noted, a sign of future events. The donkey symbolizes the Church and the new people, once considered unclean, now made pure after Christ’s presence. Observe the precision of this metaphor. The disciples unbind the captives: both Jews and Gentiles were invited into this new Church through the apostles. Our blessed and glorious destiny has stirred envy among the Jews, as the donkey follows another donkey. Indeed, following Christ’s movement towards the Gentiles, the Jews will, in their competitive spirit, come to Him, as Paul articulates, stating, "that hardening has happened in part to Israel, until the fullness of the Gentiles comes in; and thus all Israel shall be saved" (Rom. 11:25, 26). Thus, it is clear that this was a prophetic declaration. If it were otherwise, there would have been no need for such detailed instruction to the prophet regarding the donkey’s age.

We recognize that the donkey bearing the yoke, subjugated and loaded with the law, symbolizes the synagogue or the Jewish people, while the spirited and unrestricted donkey represents the Gentile nations upon which Jesus took His seat. To these two groups, He also dispatched His two disciples: one to the circumcised and the other to the Gentiles.

However, for a king to ride a donkey, the offspring of a working donkey, that had never been ridden before, seems both unusual and improbable. How did Zechariah foresee this triumphal entry and the arrival of the King seated on the colt? The fulfillment of such a prophecy can only happen in a miraculous, divinely ordained manner. Because of this uniqueness in the foretold action, the Jewish people have recognized throughout history, even to the present day, that Zechariah’s prophecy concerning the humble King pertains to the Messiah, or Christ, although they fail to recognize Him, sadly, in the gentle figure of Jesus.

If we can already discern the peculiar nature of the foretold event within Zechariah’s prophecy, a thorough examination of the event itself reveals even more miraculous and divine characteristics. Typically, when a king is to enter a royal city ceremoniously, this grandeur is achieved through thorough preparations. Yet, with our Lord, we find no such arrangements until nearly the very hour of His royal entrance into Jerusalem. The preceding evening, He dined in Bethany, where He raised Lazarus; during this time, when His feet were anointed with oil, He spoke not of preparations for His coronation but rather for His burial. Many were present, not solely for Jesus’ sake but because they wished to see Lazarus (John 12:9). The following morning, He journeyed to Jerusalem with His disciples, just as He had done on other days. As St. Luke notes, He was going ahead, ascending toward Jerusalem (Luke 19:28). There were no arrangements made. No one considered His enthronement at that time. His disciples lacked understanding of these matters initially (John 12:16). Suddenly, events unfolded, and they came to fruition. As He approached Bethphage, just outside of Jerusalem, He provided an unexpected instruction: as He neared Bethphage and Bethany, at the Mount called Olivet, He dispatched two of His disciples, saying, “Go into the village ahead of you; there, as you enter, you will find a colt tied, on which no one has ever sat” (Luke 19:29-30). Another Gospel elaborates that the donkey was tied, and there was a foal alongside it (Matthew 21:2).

Let us take note; the work of our Divine King is truly remarkable. He perceives the prophecy; He discerns the imminent moment for its fulfillment, yet there are no means at hand to accomplish it. He does not rely on physical sight, but on His omniscience, and what is necessary is promptly provided. The donkey was indeed discovered tied, with the colt accompanying it. This miraculous finding of the means came to pass, as did the taking of it. He instructed the two disciples, “The Lord has need of it” (Luke 19:31). How could they take another's donkey without the owner's prior knowledge? This might have posed a challenge for the apostles; indeed, the seeming difficulty of the task could have resulted in hesitation on the part of those sent, especially if the challenges they faced had led them to flee and deny the Lord, thus jeopardizing the fulfillment of the prophecy. However, even here, the divine understanding of our King anticipated the readiness of the messengers, and His divine authority strengthened them against doubt. His knowing power foresaw the owner’s question, “Why are you untying the colt?” The same divine influence over their hearts provided them with a preliminary answer that may not have appeared convincing to an outsider but was in fact compelling: “The Lord has need of it” (Luke 19:31). Thus the messengers took and brought the donkey, unaware of its owner, while the owner, likewise unaware of its purpose, willingly relinquished it. Meanwhile, a multitude gathered, not summoned by royal decree, but drawn by the celebration of the feast day (John 12:12), compelled not by the proclamation of a herald, but by the glory of Lazarus’ Resurrection. They came to meet Jesus, overwhelmed with joy, and instead of prepared adornments, they spread their garments, and instead of royal insignia, they waved palm branches. They came before and followed Him, proclaiming to the gentle King, who rode quietly on a donkey, untrained and unbroken, hence not laden with the burdens typically expected of a king.

How did all of these occurrences transpire? Truly, all these events unfolded to fulfill what had been foretold by the prophet. The unfulfilled has now come to pass, ensuring that it becomes evident that nothing is impossible with God (Luke 1:37). Let us open our hearts to discern in this event a new prophecy foreshadowing an even more extraordinary occurrence. The Lord’s entry into Jerusalem transcends a mere present event; it foreshadows His future enthronement. His kingdom is not this Jerusalem, on the verge of destruction, nor the land of the Jews, soon to be ravaged and enslaved; instead, it encompasses the Church, which the gates of hell shall not overcome (Matthew 16:18). The donkey and colt on which He rides signify the two groups of people over whom He came to reign spiritually—Jews and Gentiles. The donkey represents the Jews, who have long carried the yoke of the law, which, as even their best confess, neither our ancestors nor we have been able to bear (Acts 15:10), thus necessitating the transformation into the gracious yoke of Christ and His light burden. The unbroken colt symbolizes the Gentiles, untamed by doctrine and unfamiliar with the law. The apostles’ ability to acquire both the donkey and colt without obstruction illustrates their mission to bring both Jews and Gentiles into Christ's kingdom, overcoming obstacles. The Lord rides upon the colt; the donkey follows—signifying that the Gentiles first submit to Christ’s kingdom, and when the fullness of the Gentiles has entered the Church, then the remaining Jews will also be converted and brought into the fold. The untrained colt is carried with dignity by the King; that is, the Gentiles, once unruly and unknowledgeable, are shaped by Christ's teachings and commandments. Garments are laid upon the King; this signifies that devoted followers of Christ offer themselves completely to Him. Children receive and glorify the King; this indicates that their hearts, innocent in faith and sincerity, welcome Christ and exalt Him in love.

However, if the Lord had desired to avoid such a grand entrance, He could have easily done so—whether alone or with just His disciples, or even chosen not to enter Jerusalem at all in such a precarious situation. Instead, He deemed it necessary to embrace this occasion, and it cannot simply be viewed as an opportunistic move. His previous actions had clearly laid the groundwork for this moment. A similar intention was evident in Jericho. Jesus underscored the purposefulness of His entry by directing two disciples to proceed ahead of Him to Bethphage, at the foot of the Mount of Olives, to secure a young donkey and her colt. The disciples placed their garments upon them, and Jesus mounted a young donkey that had never borne a yoke. This choice was clearly in fulfillment of prophecy, symbolizing the arrival of the Messiah as a peaceful and gentle sovereign, opting for this beast as a representation of peace rather than conflict (Zechariah 9:9-10). In this manner, He became visible to all, further igniting the people's fervor.

Behold, the Lord is making His announcement to the ends of the earth, proclaiming to the children of Zion, 'Your Savior is coming; His reward is with Him, and His recompense is before Him' (Isaiah 62:10-11). The prophet Zechariah also proclaimed: "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, your King comes to you, righteous and victorious, humble and riding on a donkey, on a colt, the foal of a donkey" (Zech. 9:9).

Before important festivals, it was customary for large groups of worshippers from various regions to enter the sacred city in a solemn and joyful manner. Christ, recognized by the people as a prophet and esteemed teacher, intentionally chose to make a significant entrance into Jerusalem. He wished to seize this opportunity to display His glory one last time. While He had previously entered Jerusalem on foot, He now sought to emulate His ancestor David’s grand entries by riding on a donkey. This humble and serviceable animal held great significance in the East, and the Jewish people cherished many historical associations with it, viewing it with greater reverence than the proud horses imported from Egypt. The importance of the donkey was further heightened by the prophet's proclamation that the Messiah-King would arrive in Jerusalem on a donkey (Zechariah 9:9). Therefore, this entrance of the Saviour into the holy city could serve as the most powerful and overt declaration of His Messiahship.

On the early morning of the ninth Nisan, the Saviour departed from His peaceful and welcoming lodging in Bethany. Following the custom, He walked to Jerusalem with His disciples. As they descended into a small valley adorned with fig and olive trees, they approached the village of Bethphage, which, like Bethany, was so close to Jerusalem that according to rabbinical law it was considered part of the city. At that time, the secret disciples and followers of Christ resided in various places, and He sent two of His disciples to secure a donkey from one of them, who lived in Bethphage, for His solemn entry into Jerusalem. The disciples obediently carried out His instruction and brought back a donkey and a colt.

3:8), to grant us access to the Kingdom of Heaven (Eph. 2:6), and to make us inheritors of eternal life (Titus 3:7). Passover was approaching, the only one in the history of mankind in which our true Passover—Christ—would be offered (1 Cor. 5:7), to dismantle the power of death held by the devil (Heb. 2:14) and to liberate believers from spiritual bondage into the glorious freedom of God’s children (Rom. 8:21).

The first day of the last week began with the Lord's triumphant entrance into Jerusalem. This act marked the commencement of the final days of His earthly life, showcasing Him as the predicted Savior anticipated by Israel. Although His time to be glorified on the cross had not yet come (John 7:6; 17:1), He skillfully avoided situations where public excitement might misconstrued His role, aiming to prevent misunderstandings concerning the restoration of Israel's former glory (John 6:15). To keep the truth clear and free from worldly expectations, He often instructed His disciples to remain silent about His identity as the awaited Savior (Matt. 12:16; 16:20; 17:9; Mk. 5:43; Lk. 5:14). At this point, understanding the impending suffering He would endure, His followers could not let their dreams reach extremes, as the cross would decisively extinguish such ambitions.

St. John Chrysostom noted that while Jesus had traveled to Jerusalem before, He had never done so with such grandeur; it was still early in His mission, and the time for suffering had not yet arrived. Thus, He had lived in humble obscurity, distinct from others. The glorious spectacle at the onset would have been premature and potentially incited the ire of the Jewish leaders. Throughout His ministry, some people believed in Him through His teachings and miraculous acts, while others sought explicit confirmation of His messianic role (John 10:24).

The initial day of the Seven Weeks leading to the death of the God-Man was profoundly significant, impacting not only His contemporaries but the entire Jewish nation. It served to enlighten the ignorant, instruct the obstinate, settle doubts for the unsure, and reinforce the faith of His true followers. Jesus presented Himself for the final time to the children of Zion, His chosen people, adorned in the extraordinary beauty of a gentle and just King (Zechariah 9:9). Once they rejected their Savior, the Jews could no longer claim ignorance of their actions and would face the formidable judgment of God as articulated by Theophylact, who emphasized that God intended for them to recognize His glory and the fulfillment of prophecies regarding Him. Failure to comprehend these matters would further condemn them.

Moreover, the Lord's entrance into Jerusalem held significant meaning. This event coincidentally matched the day when, according to Mosaic Law (Exodus 12:3), families selected lambs for the Passover feast. The Passover lamb symbolized God’s favor towards the Israelites and represented the pure and spotless Lamb (1 Pet. 1:19), the Lamb slain from the foundation of the world (Rev. 5:12; Rev. 13:8), the Lamb of God who removes the sins of the world (Jn. 1:29). At the appointed time, this Lamb, whom St. Gregory the Theologian described beautifully as “a Sacrifice, yet a Hierarch, a Priest, yet Divine,” presented Himself to the people, fulfilling the signs of the Old Testament Passover and becoming the new Passover for the new Israel.

As He entered the holy city, destined for sacrifice, Jesus was fully aware of the suffering and death that awaited Him in the days to come. For the Lord's disciples, enlightened by the Holy Spirit (John 14:26) and prepared to comprehend the Scriptures (Luke 24:45), the jubilant welcome from the crowd and the triumphant symbols during His entrance could later be understood as His victory over death and hell (1 Corinthians 15:55, 57). The Church’s hymns honor the Lord as the ‘Conqueror of Death’ and celebrate how the children of Israel greeted Him with branches, heralding the victory of the Resurrection, labeling the branches and palms as ‘symbols of the Resurrection.’

Despite the accolades and honors showered upon the Divine Master during His entry, the procession lacked any semblance of worldly grandeur. Unlike earthly kings with their displays of power, there were no weapons or guards; instead, He rode on a young donkey, portraying humility and gentleness. St. Methodius of Patara remarked that the good Shepherd was coming to willingly lay down His life for His flock; God approached the adversary not with overt might, but in humble flesh, ready to bind the strong.

On this significant day of visitation, Jesus presented Himself to the Jewish people in His familiar simplicity and humility, a portrayal that starkly contrasted the material expectations of power. The resulting stir among the people did not incite fear in His enemies, who had gathered accusations against Him elsewhere, nor did it trouble the Romans, who maintained strict control over Judea, perceiving the event as innocent and unthreatening. The day following the Supper at Bethany, the Savior resolutely continued His journey to Jerusalem, approaching Bethphage near the slopes of the Mount of Olives (Mark 11:1; Luke 19:29). He instructed two of His disciples to fetch a donkey and its colt, affirming that they would find them tied up and available, and if questioned, they were to simply inform the inquirer of the Lord’s need for them.

The disciples initially did not grasp the full significance of this unfolding spectacle (John 12:16). Though they were aware of the ancient prophecies concerning the royal arrival of the Messiah in Jerusalem, they still envisioned a different fulfillment of this promise, shaped by contemporary expectations of earthly sovereignty. The prophet Zechariah had foretold of a King who would bring peace and salvation, describing Him as gentle and humble, riding on a donkey (Zechariah 9:9). Only after Jesus had been glorified—post-resurrection and ascension—did the disciples recall how these events were written about Him and recognized their unfolding reality (12:16). Although they lacked clarity about their Master’s words and deeds prior to this moment, they felt compelled to carry out His instruction without further questioning.