Matthew 21:5Meaning & Commentary from the Church Fathers

However, I believe there is more to Christ’s choice to ride a donkey than merely fulfilling prophecy; it serves as a guiding principle for our lives. He did not only complete these prophetic declarations and establish the principles of truth, but also aimed to reform our lives through His example, showcasing that we should tend to only our essential needs. When He chose to be born into the world, He did not seek a lavish residence or a prominent mother; instead, He chose a humble woman engaged to a carpenter, born in a stable and placed in a manger. Similarly, when selecting His disciples, He did not opt for eloquent speakers or learned individuals, nor for the affluent or renowned, but rather the poorest among the lowly.

In terms of provisions, He occasionally offered simple barley bread and instructed His disciples to purchase it at the marketplace. Instead of a bed, He utilized grass, and His attire was modest, resembling that of the common people. He had no permanent dwelling; when traveling, He walked on foot and often faced fatigue. In seeking a place to rest, He did not look for a chair or comfort but sat on the bare ground, at times on hills or by springs, and even in solitude. He engaged with the Samaritan woman and displayed restraint in His expressions of sorrow, shedding tears softly, setting boundaries in a way that indicated permissible ways to express human emotion without excess.

In situations where one might require a mount due to weakness, Christ provided a guideline—there was no necessity for horses or mules, but rather the fulfillment of basic needs with a donkey as a suitable option. Let us examine how prophecy unfolds through both speech and action. The specific prophecy is clear: ‘Behold, thy King cometh unto thee meek, sitting on a donkey and a young ass.’ Unlike conventional kings who ride in chariots, demand tribute, invoke fear, or accompany themselves with guards, Christ exemplifies ultimate humility.

When asked whether any king entered Jerusalem on a donkey, a Jew could only point to Christ alone. Yet, as I mentioned earlier, this act was also a sign of future events. The donkey symbolizes the Church and a new people, previously unclean, but made pure after Christ chose to ride upon it. Consider the clarity in this entire metaphor. The disciples releasing the donkey parallels both Jews and Gentiles being called into the new Church through the apostles’ ministry. Our blessed destiny has stirred envy among the Jews, as the donkey typifies a community following after Christ. After His ascension to the Gentiles, the Jews will, out of a sense of rivalry, turn to Him, as Paul remarks, stating, ‘that hardening has taken place in Israel in part, until the full number of the Gentiles come in; and so all Israel shall be saved’ (Rom. 11:25, 26). Clearly, these insights affirm the prophetic nature of this event, underscoring why the prophet was instructed about the significance of the donkey.

The donkey, which carries the weight of the law and is bound by the yoke, symbolizes the synagogue or the Jewish people; whereas the donkey that is lively and unencumbered represents the Gentile nations, upon which Jesus chose to sit. To these two groups, He also dispatched His two disciples: one to the Jews and the other to the Gentiles.

If you were to inquire of a Jew, "Which King arrived in Jerusalem on a young donkey?" he would only identify Christ. Additionally, the daughter of Zion signifies Jerusalem, as it is situated at the foot of the mountain known as Zion. Jerusalem is frequently referred to simply as Zion, having derived that name from the mountain above it.

However, would it not be unusual for a sovereign to sit on a donkey born of another donkey—namely, one that was used for labor and still inexperienced? How could Zechariah foresee the royal entrance and reception of the King seated on both the colt and the young donkey? The fulfillment of such a prophecy could only occur through extraordinary and divine intervention. This uniqueness is why the Jewish people have recognized, from ancient times until now, that Zechariah's vision of the humble King pertains to the Messiah, or Christ, even though they fail to see Him in the gentle figure of Jesus.

Moreover, if we observe the distinctive nature of the event proclaimed in Zechariah's prophecy, a thorough examination of the event itself reveals even more miraculous and divine elements. When a king is to make a grand entrance into a city, typically, extensive preparations are made. Yet, concerning our Lord, we see no such arrangements, not until the very day of His entry into Jerusalem. Just yesterday, He dined in Bethany after raising Lazarus; during the anointing of His feet with oil, He spoke not of His glorification but of His impending burial. Many had gathered, not solely for Jesus' sake but to witness Lazarus (John 12:9). Today, in the morning, He heads to Jerusalem as He had done on previous days. As St. Luke writes, He journeyed ahead, progressing towards Jerusalem (Luke 19:28). There are no preparations, nor does anyone consider His enthronement. His disciples did not grasp this until later (John 12:16). Suddenly, the predicted events unfold swiftly. As He approached Bethphage, near Jerusalem, He commands His disciples unexpectedly: as He neared the town and the Mount of Olives, He instructed two 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). According to another gospel, it mentions that the donkey was tied there with its colt (Matthew 21:2).

Pay close attention; the act of our Divine King is truly remarkable. He perceives the prophecy and recognizes the forthcoming moment for its fulfillment; yet, as of that time, no means existed to bring it to realization. He does not perceive with the limitations of a physical eye but through His omniscience, and what is required is found without delay. The donkey is tied, and the colt is with it. Supernaturally, this means is located, and even more astonishingly, it is taken. He instructed the two disciples, "The Lord has need of it." How could they retrieve another's donkey, unknown to the owner and take it without his permission? This could have posed a dilemma for the apostles; indeed, the apparent difficulty of their mission might have led to doubt or even disobedience, as in other circumstances they showed flight and denial of the Lord. If that had occurred, the prophecy could not have been realized. Yet, in His divine wisdom, our King anticipated the readiness of those sent out and endowed them with strength against all uncertainty. He also foresaw the inquiry from the donkey's owner: "Why are you untying the colt?" His divine power offered a preemptive answer to this question, one that was persuasive to the owner, saying, "The Lord has need of it" (Luke 19:31). Thus, the messengers took the donkey and brought it back, unaware of its owner or its purpose, while many others—drawn not by royal summons but by the celebration of a feast day (John 12:12)—who came to witness the glory of Lazarus being raised from the dead, filled the streets to greet Jesus. In their overwhelming joy, instead of official adornments, they spread their garments before Him, and instead of royal banners and weapons, they took up branches; they went ahead and followed, shouting praises to the humble King riding quietly on a donkey, yet to be tamed by human hand.

How did such occurrences transpire? Indeed, everything unfolded that it might be fulfilled as spoken by the prophet. What was prophecied has come to pass, affirming that with God, “nothing will be impossible” (Luke 1:37). Let us open our eyes to see in the event itself a new prophecy of an even greater revelation. The Lord’s entrance into Jerusalem serves not merely as a present event but as a prophetic foreshadowing of His future reign. His kingdom is not confined to this Jerusalem, which will soon face destruction, nor to the land of the Jews, soon to be laid waste and subjected. Rather, it is the Church that will prevail against even the gates of hell (Matthew 16:18). The donkey and colt upon which He rides in His royal procession symbolize the two groups of people over whom He rules spiritually—the Jews and the Gentiles. The donkey represents the Jews, who have long borne the heavy yoke of the law, a burden that even their wisest acknowledge is beyond their capacity to bear (Acts 15:10). Therefore, it must give way to the good yoke of Christ and His light burden. The untrained colt signifies the Gentiles, who are led astray by ignorance and lack the law. The apostles seize the donkey and its colt unimpeded; that is, they bring both Jews and Gentiles into the kingdom of Christ despite any obstacles. The Lord rides the colt; the donkey follows Him, symbolizing that the Gentiles are the first to submit to the kingdom of Christ, and once the fullness of the Gentiles comes in, the remaining Jews will also be converted. The unlearned colt is carried respectfully by the King; signifying that the Gentiles, once ignorant and willful, are soon molded by the teachings and commandments of Christ. The garments are laid before the King; that is, perfect disciples present their all to Him. Children receive and honor the King; meaning that their hearts, childlike in their sincerity and openness, embrace Christ by faith and glorify Him through love.

Yet, if you delve into His actions, the power of God will bring you salvation.

The prophet, with divine insight, foresaw Him who was yet to be born, indicating that He existed before His earthly arrival. Thus, when you, O Jews, encounter Him in the temple, do not presume to challenge Him by asking, "By what authority are you doing these things, or who granted you this authority?" (Luke 20:2). Instead, acknowledge that your King is coming to you, just and saving, gentle in His approach. Focus not on questioning His authority but rather on whether He can accomplish His tasks. You are urged to believe without testing Him. Do not declare, "We have no king but Caesar" (John 19:15). Rather, behold, your King rides in peace, gentle and just, on a donkey and a colt. If you understand His coming, it is for your salvation; if you do not, it may bring judgment upon you.

If you grasp this truth, He comes to save you and to position the nations at your feet, allowing you to proclaim, "For the Lord Most High is tremendous, a great King over all the earth; He has subdued nations and peoples under our feet" (Psalm 46:3-4). He has granted us our heritage, the beauty of Jacob whom He has cherished (Psalm 46:5). However, should you fail to understand, He will bring destruction upon you, casting you out from His sacred realm, choosing instead a pure bride from among the nations for His holy purpose. In your rejection, lost in the shadows, you may lament as Solomon did: "Do not look at me because I am dark, for the sun has scorched me" (Song of Songs 1:5).

Do you wish to grasp the humility of His Coming? Observe the manner of His arrival. He does not ascend in a glorious chariot adorned with opulent purple nor does He ride a fierce warhorse, eager for conflict and prideful of battle, relishing the echoes of war and bloodshed. No, He comes humbly on a donkey, a symbol of tranquility and peace.

Traditionally, victorious monarchs rode majestic horses, while peaceable lords, adhering to ancient customs, often chose donkeys. Yet, to sit upon a donkey that is the foal of a donkey, which itself came from a long line of laboring beasts, especially one that is young, untrained, and unfamiliar with its surroundings—how fitting or likely is it for a tsar to be found upon it? How did the prophet Zechariah foresee the grand procession proclaiming the arrival of the King, riding a young donkey? In what extraordinary, divinely appointed manner could such a prophecy be realized? Due to the uniqueness of this foretold event, the Jewish people have historically recognized that Zechariah's prediction of the humble King points to the Messiah, Christ, even if they do not discern Him in the humble figure of Jesus. However, His disciples were initially unaware, as one of them, the Evangelist John, recounts (John 12:16): it was only after Jesus was glorified that they understood this was recorded about Him in the Scriptures and they honored Him accordingly.

However, if the Lord had preferred to avoid such a grand entrance, He easily could have done so. He could have entered Jerusalem quietly, whether alone or with just a few disciples, or even chosen not to go to Jerusalem given the tense situation. Instead, He deemed it essential, and it’s evident this was not merely seizing an opportunistic moment. This intention emerged clearly from His earlier actions. Something similar occurred in Jericho. He further demonstrated His purpose when, despite Bethany’s closeness to Jerusalem, He instructed two of His disciples to go ahead to the village of Bethphage to secure a donkey and a colt for Him as He descended from the Mount of Olives. The disciples placed their cloaks on the animals, and Jesus rode upon a young donkey that had never been used for labor. This act aligned with prophecy, illustrating the arrival of the Messiah in Jerusalem, symbolizing a gentle and peaceful king who purposefully chose this creature as an emblem of peace rather than conflict (Zechariah 9:9-10). In this manner, He became visible to all, further heightening the excitement of the crowd.

Build up, build up the highway; remove the stones; lift a banner for the nations! Behold, the Lord has proclaimed to the ends of the earth: Say to the daughter of Zion, Your salvation is coming; His reward is with Him, and His work before Him" (Isaiah 62:10-11). Similarly, the prophet Zechariah proclaimed: "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, your King is coming to you; He is just and having salvation, lowly, riding on a donkey, on a colt, the foal of a donkey" (Zech. 9:9).

Prior to significant festivals, it was customary for throngs of worshippers to enter the holy city in a solemn manner, filled with joyful expressions. As a renowned prophet and esteemed teacher in the eyes of the people, Christ needed to take center stage during this occasion, and He utilized this opportunity to reveal His glory one last time. Traditionally, He had entered Jerusalem on foot, but this time, He chose to enter as His forebear David had, riding on a donkey. This humble and practical creature was greatly valued in the East, and the Jewish people held numerous historical memories associated with it, which rendered it even more esteemed than the majestic horses imported from Egypt. The significance of the donkey was heightened due to the a prophet’s declaration that the Messiah-King would enter Jerusalem this way (Zechariah 9:9). Consequently, this entry of the Saviour into the holy city served as a powerful and unmistakable affirmation of His Messiahship.

Early on the ninth of Nisan, the Saviour departed from His peaceful and welcoming lodging in Bethany and, in accordance with tradition, walked 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 was so close to Jerusalem that rabbinical law considered it part of the city. At that time, many secret disciples and followers of Christ resided in various locations, and to one of them, likely living in Bethphage, He sent two of His disciples to retrieve a donkey for His grand entrance into Jerusalem. The disciples complied precisely and returned with a donkey and a colt.

When Scripture states, “sitting on a donkey and a young ass,” it conveys that the Lord was properly seated on a young donkey (as noted in Mark and Luke), while the donkey likely accompanied beside it; however, in Eastern expression, it is understood that He appeared as riding on both. By riding on this donkey, He fulfilled the prophetic words of Zechariah and simultaneously enacted another prophecy, symbolizing future events. This act foretold the inclusion of the previously unclean Gentiles, indicating that He would find rest among them and that they would come to Him and follow Him.

The donkey symbolizes the Church and the new congregation, once defiled but made pure after Christ took it upon Himself. It’s essential to recognize the precision of this analogy. The disciples released the two animals; likewise, the apostles called both Jews and Gentiles into the new Church. Our blessed destiny has indeed stirred envy among the Jews, with the Gentile donkey, representing our journey, following the path initiated by Christ. After Christ's ascension, the Jewish people, fueled by zeal, shall also return to Him, as the Apostle Paul elaborates. Thus, it is clear that this scenario holds prophetic significance, warranting the prophet’s detailed discourse on the donkey's role.

It is equally apparent that the apostles would usher in the Gentiles with ease; just as no one interfered when they led the donkey, no obstruction emerged in their mission to call the Gentiles. Moreover, Christ did not sit upon a bare donkey but rather one clothed with garments from the apostles, signifying that they relinquished their own in service (as Paul states). Additionally, consider the donkey's obedience—it was untrained and unfamiliar with a bridle yet walked quietly rather than fleeing swiftly. This foreshadowed the forthcoming era, illustrating the obedience of the Gentiles and their quick transition to a life of peace.

The spotless and sacred Lamb of God, predestined before the foundation of the world, was to shed His precious blood to atone for the sins of all humanity, to reconcile us with God, to destroy the works of the adversary, to grant us access to the Kingdom of Heaven, and to make us heirs of everlasting life. The time of Passover was approaching—the singular occasion in human history when our true Passover, Christ, was to be offered up for us, so that through His death, He might defeat the one who holds the power of death, namely the devil, and liberate believers from spiritual bondage into the glorious freedom of God's children.

On the first day of the last week, the Lord made His glorious entry into Jerusalem. Our Lord Jesus Christ marked the commencement of His final earthly days by revealing Himself as the long-awaited Saviour foretold by the prophets and anticipated by the people of Israel. Although His time had not yet arrived, He exercised discernment to prevent the premature fulfillment of the people's fervent hopes for the restoration of Israel's former glory. To avoid any misunderstanding and to prevent the mingling of truth with false expectations, He repeatedly instructed His disciples not to disclose to others that He was the anticipated Messiah. Given the gravity of the impending sufferings, the people's aspirations could not reach any misguided extreme, and the cross extinguished all such ambitions among His followers.

St. John Chrysostom notes that Jesus had been to Jerusalem before without such public acclaim because it was not yet the time for suffering; thus, He often lived without drawing attention to Himself. According to him, a grand display at that moment would have been both unnecessary and potentially inciting anger among the Jewish leaders. During His ministry, while some came to believe through His teachings and miraculous deeds, others sought a definitive proclamation from Him identifying Himself as the Messiah. Hence, the first day of the Seven Weeks, culminating with the death of the God-Man, proved to be a pivotal day that determined the destiny not only of those alive then but also of the entire nation of the Jews. It served as a final teaching moment for the unlearned, a call for the obstinate to reconsider, a remedy for those wavering in faith, and a reinforcement for the devoted believers.

Jesus presented Himself for the last time to the children of Zion, His chosen people, radiating the heavenly magnificence of the gently saving King. By rejecting their Saviour, the Jews could no longer claim ignorance; a serious accountability awaited them in the form of divine judgment designed to make clear His glory and fulfill ancient prophecies, thus revealing the truth. The entrance of the Lord into Jerusalem held profound significance, coinciding deliberately with the day when, in accordance with Mosaic law, each household selected a lamb for Passover. This Passover lamb served as a visible testament to God's historical favor, representing the pure Lamb, prepared for sacrifice, who had been chosen since the world's inception. As the Lamb, described by St. Gregory the Theologian as both Sacrifice and Hierarch, Priest, and God, prepared Himself before the crowd, He was fulfilling the Old Testament sign to usher in a new Passover for the renewed Israel.

Entering the sacred city as a sacrifice destined for death, Jesus was fully aware of the suffering and sacrifice that lay ahead. For the disciples of Christ, after receiving the Holy Spirit and having their understanding of Scripture illuminated, the joyous shouts of the crowd and the triumphal signs at His entry could also take on the deeper connotation of the Saviour's victory over death. The Holy Church, in its hymns praising the Lord as the ‘Conqueror of Death,’ explains that the children of Israel greeted Him with branches, heralding the triumph of the Resurrection, treating these very branches as symbols of that victory. Despite the extraordinary honors shown by the people and disciples, the solemn procession into Jerusalem was devoid of signs typically associated with worldly power. Unlike earthly monarchs who showcase wealth and might, there were no arms or displays of grandeur—only a humble donkey, weak and young, carried by His disciples.

This reflects the reality that, as St. Methodius of Patara articulates, the good and faithful Shepherd comes to lay down His life for His flock, opposing the devil not with brute force, but in human frailty to subdue the strong. On this significant day, Jesus presented Himself before the Jewish populace with His characteristic simplicity, gentleness, and humility, seemingly at odds with their aspirations for worldly authority. Though the event stirred the people, it did not provoke the usual opposition from His enemies; even the Roman authorities, vigilant over their dominion in Judea, found nothing suspect in the Lord's entry into the city, perceiving it as innocent and devoid of threat.

The following day, after the supper in Bethany, the Saviour made His way to Jerusalem, approaching the village of Bethphage, which lies adjacent to Bethany on the eastern slope of the Mount of Olives. Calling two of His disciples, He instructed them to find a donkey and its colt, on which no one had ridden. He predicted that if questioned about their actions, the owners would understand and allow them to take the animals. Notably, the Holy Evangelist John points out that the disciples did not grasp the profound significance of the unfolding event before them. Familiar with the ancient prophecy of the royal entrance of the Messiah into Jerusalem, they were still swayed by hopes of an earthly kingdom, thinking the prophecy would manifest differently in time. The prophet Zechariah had announced peace with his declaration of the gentle King arriving on a donkey, prompting a renewed realization among the disciples after His glorification following the resurrection, recognizing that the events surrounding Jesus were indeed the fulfillment of the Scripture. Despite their previous misunderstandings, they dutifully carried out His request without further inquiry.