Matthew 21:7Meaning & Commentary from the Church Fathers

The Apostles, by freeing these animals, symbolize their mission to bring people to Christ. Despite attempts by the owners to prevent the removal of the animals, as described by Luke (Luke 19:33, 34), upon realizing their importance to the Lord, they consented. Similarly, demonic powers may resist but ultimately release individuals upon understanding they are needed by God. The disciples then laid their cloaks over the donkey, not certain which animal Jesus would ride. All their garments were placed upon the donkey, signifying, in a deeper sense, the virtues and spiritual attire of the soul represented by the Apostles, covering those who approach Christ. Luke (Luke 19:35) notes that the disciples set Jesus on a young donkey, illustrating how they imparted their message to the Gentiles.

Ikos 8 In order to manifest Your power, You choose humility: Your riding on a colt exemplifies poverty, yet as glorious, You shake Zion. The simplicity of the disciples' garments reflects Your modesty, but it is through Your might that the song of the children and the crowd arose, shouting ‘Hosanna,’ which means ‘Save!’ in the highest.

Oh, Your incomprehensible compassion, Jesus all-merciful; who came to me for my sake, how did You willingly approach, how did You humbly enter on an ass into the city of the faithless, whose grievous lack of belief You foresaw? With their own hands, You commanded them to release Lazarus from his bindings so they might behold him whom soon they desire to slay, showing no compassion for the tears of Mary and Martha.

This illustrates that the Lord could have prevented the hard-hearted Jews from apprehending Him, but chose not to. Additionally, He teaches His disciples and all to willingly give up whatever He demands—even their very lives. If those who do not know Him obey His call, how much more should His followers be ready to sacrifice everything for Him.’ They placed their garments on the animals, unsure which one the Lord would choose to ride, demonstrating their respect by covering both with their clothes for His comfort. Thus, HE sat upon them, on the young donkey enveloped in their garments. He rode on the donkey, akin to His forefather David, as a demonstration ‘to provide us with a model for living,’ according to St. Chrysostom. If anyone found themselves in need of an animal, Jesus indicated that reliance on donkeys rather than horses or mules should suffice, teaching not to seek more than necessary. He did not arrive in a chariot, as was customary among kings; there was no demand for tribute, nor did He incite fear, accompanied instead by an air of gentleness. Inquire of a Jew whether any king rode into Jerusalem on a donkey, and they will tell you there is none but Him. St. Methodius of Patara describes Him as ‘the good and faithful Shepherd,’ who came to lay down His life for His flock, God confronting the evil one—not with overwhelming power that surpasses perception, but in humble flesh, to bind the mighty. The King faced the oppressor, not through might, but with wisdom, utilizing the symbol of the cross to rescue the prey from the serpent, crafty in malice. ‘When the Master mounted, the halted procession resumed, moving at the deliberate pace characteristic of such riding,’ notes Innocent, Archbishop of Kherson. Likely, the disciples guided both the donkey and its colt alongside. Now the great Prophet was no longer concealed among the throngs and became visible to all; the procession, despite its simplicity, took on a solemn and sacred nature, especially as unyoked animals were historically designated for holy purposes. In particular, the donkey has long symbolized peace in the East, seldom seen in warfare. Meanwhile, the crowds swelled as word swiftly spread throughout the city about the mighty Prophet of Galilee approaching Jerusalem. Everyone rushed to greet the Resurrector of Lazarus, and those leaving Jerusalem joined the throng accompanying the Lord from Bethany; one glance at Him, the gentle King, ignited memories of the profound prophecy of Zechariah.

He could have entered Jerusalem discreetly, either alone or with just His disciples, or even chosen not to enter the city at all in such a precarious situation. Yet, He deemed it essential, and it would not be accurate to say He merely capitalized on these circumstances as coincidental. This intention had already been evident in His earlier actions. A similar scenario had occurred in Jericho. He demonstrated the purposeful nature of His actions when He instructed two of His disciples to proceed ahead of Him to the village of Bethphage, situated at the base of the Mount of Olives, to acquire a donkey and a colt for His entrance. The disciples placed their garments on the animals, and Jesus mounted a young donkey that had never been ridden. This was clearly aligned with the prophecy that depicted the arrival of the Messiah in Jerusalem, portraying Him as a peaceful and humble king, who purposefully chose this animal as a sign of peace rather than conflict (Zechariah 9:9-10). In this manner, He became visible to all, which further intensified the excitement of the crowd.

It was not on a lavish chariot pulled by horses that Jesus made His entrance into the heart of the Jewish kingdom, but rather on a humble young donkey, draped in the tattered clothing of His impoverished apostles, rather than luxurious blankets.

Christ, recognized by the people as a prophet and esteemed teacher, sought to make a notable entrance and seized this opportunity to display His glory one last time. While He had typically approached Jerusalem on foot, He chose to enter as His ancestor David had done before, upon a donkey. This humble and serviceable creature was cherished in the East, and the Jews held many historical memories tied to it, rendering it more honorable and cherished than the majestic horses from Egypt. The significance of the donkey was elevated further by the prophet's profound proclamation that the Messiah-King would arrive in Jerusalem on a donkey (Zechariah 9:9). Thus, such an entrance for the Saviour could serve as the most clear and compelling affirmation of His Messiahship. Early on the ninth of Nisan, the Saviour departed from His tranquil and welcoming abode in Bethany, and as was customary, He 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 so close to Jerusalem that according to rabbinical law, it was regarded as part of the holy city. At that time, several secret disciples and followers of Christ lived in various locations, and He sent two of His disciples to procure a donkey from one of these followers in Bethphage for His significant entrance into Jerusalem. The disciples executed His instructions precisely, bringing back both a donkey and a young colt.

The messengers returned with both a donkey and its foal, signaling that, despite the ordinary nature of the situation, something momentous and sacred was imminent. In ancient times, animals that had not been yoked were typically designated for particularly important tasks, as referenced in Numbers 19:2 and Deuteronomy 21:3, while the donkey, in contrast to the horse used in warfare, symbolizes peace. Known for its gentle and steady gait, the donkey was an essential companion in the daily lives of those in the East, frequently used by both common folk and nobility for traversing the rugged landscape of Palestine, as seen in Exodus 4:20 and 2 Samuel 17:23.

The disciples placed their outer garments upon the donkey, and as the Lord made His entrance, the procession unfolded, imbued with prophetic significance for those with a spiritual perspective. In Christ’s triumphant entry into Jerusalem, St. John Chrysostom identifies not only the fulfillment of Zechariah's prophecy but also a broader "prophecy of works." Blessed Theophylact notes that through His actions, the Lord foreshadowed the inclusion of the unclean Gentiles, signaling that they would seek Him and embrace His teaching. The donkey symbolizes the Church and the new nation—originally seen as unclean, yet rendered pure by the presence of Jesus Christ.

Consider the donkey’s obedience, the holy father implores—it, untrained and unfamiliar with the bridle, advanced calmly rather than abruptly. This foreshadowed the future, representing the Gentiles' submission and their swift transition to a peaceful existence. The donkey following the donkey prefigured the Jewish congregation, initially in rejection but later inspired by the example of the Gentiles. St. John Chrysostom remarks that "our blessed and glorious fate" stirred jealousy in the Jews: "the donkey follows the donkey," and indeed, after Christ's presence among the Gentiles, the Jews would, stirred by their jealousy, be drawn to Him.

Church hymns also reflect that the Lord "ascended symbolically upon the foal," calling the stiff-necked to transition "from unbelief into faith." The Jewish people are urged to behold "Him whom Isaiah perceived in the flesh for our sake," heralding the new Zion and casting away the condemned assembly. This "thin cake" was akin to a "high throne" where Christ sat, for He never departed from the embrace of His Father nor left the Cherubic throne, affirming that "as He is with mortals in the flesh, so He is exactly with the Father as the true and immutable God."