Matthew 21:6Meaning & Commentary from the Church Fathers

Yet, if He had wished otherwise, the Lord could have easily chosen to enter Jerusalem in a more private manner, either by going alone or with just His disciples, or even deciding against going at all given the tense atmosphere. Nevertheless, He deemed this entrance necessary, and it cannot merely be seen as an opportunistic choice stemming from unforeseen circumstances; rather, it was a continuation of His previous intentions. This intentionality echoed earlier events in Jericho. He emphasized His purpose further by instructing two disciples to proceed ahead of Him to Bethphage, a village on the slope of the Mount of Olives, to procure a donkey and a colt. They placed their garments upon these animals, and Jesus mounted the young donkey, which had yet to be put to any labor. This act fulfilled the prophecy, symbolizing the arrival of the Messiah to Jerusalem as a peaceful and gentle ruler, intentionally choosing this humble animal to signify peace rather than conflict (Zechariah 9:9-10). In this way, He became visible to all, intensifying the people's excitement.

He made this proclamation through His solemn entry into Jerusalem. It was customary for multitudes of worshipers, gathered from various places, to enter the holy city during significant feasts, expressing their joy in numerous ways. Christ, recognized universally as a prophet and magnificent teacher, aimed for a prominent entrance, seizing this occasion to reveal His glory one final time. Whereas He had previously entered Jerusalem on foot, He now chose to enter it in the same manner as His ancestor David had done, specifically riding on a donkey. This gentle and useful beast held great significance in the East, treasured by the Jews, who associated it with many historical memories that rendered it more esteemed and cherished than the majestic horses imported from Egypt. The significance of the donkey was further elevated due to the prophet's prophecy that the Messiah-King would enter Jerusalem upon it (Zechariah 9:9). Thus, this entrance of the Saviour into the holy city served as the most remarkable and clear manifestation of His Messiahship.

Early in the morning of the ninth Nisan, the Saviour departed from His peaceful and welcoming abode in Bethany, setting off on foot with His disciples towards Jerusalem as was customary. Descending into a small valley adorned with fig and olive trees, they neared the village of Bethphage, which, like Bethany, was considered part of Jerusalem according to rabbinical law. At that time, discreet disciples and followers of Christ were scattered in various locations, and He likely sent two of His disciples to a secret follower residing in Bethphage, instructing them to retrieve a donkey for His solemn entrance into Jerusalem. The disciples promptly obeyed, bringing back both a donkey and its colt.

It became clear to all that, despite the simplicity of the circumstances, something profound and sacred was on the verge of happening, for animals that had never been yoked were historically reserved for significant purposes (Numbers 19:2; Deuteronomy 21:3; 1 Samuel 6:7). The donkey, in contrast to the horse, typically associated with war, symbolized peace. This animal, noted for its gentle and deliberate pace, was invaluable in the daily life of Eastern communities, often utilized by both commoners and nobility while traversing the rugged terrains of Palestine (Exodus 4:20; Judges 10:4; 12:14; 2 Samuel 17:23; 19:26; 3 Samuel 2:40; 13:13; 23:27). The disciples laid their outer garments upon the donkey, and as the Lord mounted, the procession advanced, revealing a mysterious significance that spoke to a future vision. In the Lord’s triumphal entry into Jerusalem, St. John Chrysostom highlighted not only the fulfillment of Zechariah's prophecy but also a “prophecy of deeds.” According to Blessed Theophylact, the Lord, through His actions, anticipated the calling of the unclean Gentiles, indicating that they would be drawn to Him and follow. The donkey represented the Church and a new nation that was once unclean but became sanctified after Jesus rested upon it. The holy father further observed the donkey's obedience: how it, though untrained and unfamiliar with a bridle, walked peacefully and steadily—this served as a prophetic sign of the future, representing the submission of the Gentiles and their transformation into a tranquil existence. The donkey leading the way alluded to the Jewish congregation, initially rejected but eventually following the Gentiles' example. “Our blessed and glorious destiny,” St. John Chrysostom remarked, “will incite the Jews' envy: the donkey goes behind the donkey; after Jesus sits upon the Gentiles, the Jews will come to Him out of their envy.” Church hymns also interpret that the Lord “figuratively ascended upon the foal, - tongues becoming meek,” as the obstinate hearts of the Jews transition from disbelief to faith. They are invited to “come and witness Him whom Isaiah beheld in the flesh for our sake,” as He proclaims Himself, like a pure bride, the new Zion, and sets aside the condemned assembly. This “thin cake” served as a “high throne” upon which Christ sat, who remained intimately united with the bosom of the Father, never departing from the Cherubic throne, for “just as He is present with mortals in flesh, so too is He eternally with the Father as the true and unchanging God.”