1When they had approached Jerusalem and had come to Bethphage, at the Mount of Olives, then Jesus sent two disciples, 2saying to them, “Go into the village opposite you, and immediately you will find a donkey tied there and a colt with her; untie them and bring them to Me. 3“If anyone says anything to you, you shall say, ‘The Lord has need of them,’ and immediately he will send them.” 4This took place to fulfill what was spoken through the prophet:

5“SAY TO THE DAUGHTER OF ZION,
         ‘BEHOLD YOUR KING IS COMING TO YOU,
         GENTLE, AND MOUNTED ON A DONKEY,
         EVEN ON A COLT, THE FOAL OF A BEAST OF BURDEN.’”

6The disciples went and did just as Jesus had instructed them, 7and brought the donkey and the colt, and laid their coats on them; and He sat on the coats. 8Most of the crowd spread their coats in the road, and others were cutting branches from the trees and spreading them in the road.

9The crowds going ahead of Him, and those who followed, were shouting,
         “Hosanna to the Son of David;
         BLESSED IS HE WHO COMES IN THE NAME OF THE LORD;
         Hosanna in the highest!”

10When He had entered Jerusalem, all the city was stirred, saying, “Who is this?” 11And the crowds were saying, “This is the prophet Jesus, from Nazareth in Galilee.”

Cleansing the Temple

      12And Jesus entered the temple and drove out all those who were buying and selling in the temple, and overturned the tables of the money changers and the seats of those who were selling doves. 13And He said to them, “It is written, ‘MY HOUSE SHALL BE CALLED A HOUSE OF PRAYER’; but you are making it a ROBBERS’ DEN.”

      14And the blind and the lame came to Him in the temple, and He healed them. 15But when the chief priests and the scribes saw the wonderful things that He had done, and the children who were shouting in the temple, “Hosanna to the Son of David,” they became indignant 16and said to Him, “Do You hear what these children are saying?” And Jesus said to them, “Yes; have you never read, ‘OUT OF THE MOUTH OF INFANTS AND NURSING BABIES YOU HAVE PREPARED PRAISE FOR YOURSELF’?” 17And He left them and went out of the city to Bethany, and spent the night there.

The Barren Fig Tree

      18Now in the morning, when He was returning to the city, He became hungry. 19Seeing a lone fig tree by the road, He came to it and found nothing on it except leaves only; and He said to it, “No longer shall there ever be any fruit from you.” And at once the fig tree withered.

      20Seeing this, the disciples were amazed and asked, “How did the fig tree wither all at once?” 21And Jesus answered and said to them, “Truly I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but even if you say to this mountain, ‘Be taken up and cast into the sea,’ it will happen. 22“And all things you ask in prayer, believing, you will receive.”

Authority Challenged

      23When He entered the temple, the chief priests and the elders of the people came to Him while He was teaching, and said, “By what authority are You doing these things, and who gave You this authority?” 24Jesus said to them, “I will also ask you one thing, which if you tell Me, I will also tell you by what authority I do these things. 25“The baptism of John was from what source, from heaven or from men?” And they began reasoning among themselves, saying, “If we say, ‘From heaven,’ He will say to us, ‘Then why did you not believe him?’ 26“But if we say, ‘From men,’ we fear the people; for they all regard John as a prophet.” 27And answering Jesus, they said, “We do not know.” He also said to them, “Neither will I tell you by what authority I do these things.

Parable of Two Sons

      28“But what do you think? A man had two sons, and he came to the first and said, ‘Son, go work today in the vineyard.’ 29“And he answered, ‘I will not’; but afterward he regretted it and went. 30“The man came to the second and said the same thing; and he answered, ‘I will, sir’; but he did not go. 31“Which of the two did the will of his father?” They said, “The first.” Jesus said to them, “Truly I say to you that the tax collectors and prostitutes will get into the kingdom of God before you. 32“For John came to you in the way of righteousness and you did not believe him; but the tax collectors and prostitutes did believe him; and you, seeing this, did not even feel remorse afterward so as to believe him.

Parable of the Landowner

      33“Listen to another parable. There was a landowner who PLANTED A VINEYARD AND PUT A WALL AROUND IT AND DUG A WINE PRESS IN IT, AND BUILT A TOWER, and rented it out to vine-growers and went on a journey. 34“When the harvest time approached, he sent his slaves to the vine-growers to receive his produce. 35“The vine-growers took his slaves and beat one, and killed another, and stoned a third. 36“Again he sent another group of slaves larger than the first; and they did the same thing to them. 37“But afterward he sent his son to them, saying, ‘They will respect my son.’ 38“But when the vine-growers saw the son, they said among themselves, ‘This is the heir; come, let us kill him and seize his inheritance.’ 39“They took him, and threw him out of the vineyard and killed him. 40“Therefore when the owner of the vineyard comes, what will he do to those vine-growers?” 41They said to Him, “He will bring those wretches to a wretched end, and will rent out the vineyard to other vine-growers who will pay him the proceeds at the proper seasons.”

      42Jesus said to them, “Did you never read in the Scriptures,
         ‘THE STONE WHICH THE BUILDERS REJECTED,
         THIS BECAME THE CHIEF CORNER stone;
         THIS CAME ABOUT FROM THE LORD,
         AND IT IS MARVELOUS IN OUR EYES’?

43“Therefore I say to you, the kingdom of God will be taken away from you and given to a people, producing the fruit of it. 44“And he who falls on this stone will be broken to pieces; but on whomever it falls, it will scatter him like dust.”

      45When the chief priests and the Pharisees heard His parables, they understood that He was speaking about them. 46When they sought to seize Him, they feared the people, because they considered Him to be a prophet.

Parallel Verses

New American Standard Bible (©1995)
When they had approached Jerusalem and had come to Bethphage, at the Mount of Olives, then Jesus sent two disciples,

GOD'S WORD® Translation (©1995)
When they came near Jerusalem and had reached Bethphage on the Mount of Olives, Jesus sent two disciples ahead of him.

King James Bible
And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples,

Douay-Rheims Bible
AND when they drew nigh to Jerusalem, and were come to Bethphage, unto mount Olivet, then Jesus sent two disciples,

Darby Bible Translation
And when they drew near to Jerusalem and came to Bethphage, at the mount of Olives, then Jesus sent two disciples,

English Revised Version
And when they drew nigh unto Jerusalem, and came unto Bethphage, unto the mount of Olives, then Jesus sent two disciples,

Webster's Bible Translation
And when they drew nigh to Jerusalem, and had come to Bethphage, to the mount of Olives, then Jesus sent two disciples,

Weymouth New Testament
When they were come near Jerusalem and had arrived at Bethphage and the Mount of Olives, Jesus sent two of the disciples on in front,

World English Bible
When they drew near to Jerusalem, and came to Bethsphage, to the Mount of Olives, then Jesus sent two disciples,

Young's Literal Translation
And when they came nigh to Jerusalem, and came to Bethphage, unto the mount of the Olives, then Jesus sent two disciples,

Cross References

Matthew 20:34 Moved with compassion, Jesus touched their eyes; and immediately they regained their sight and followed Him.

Matthew 21:2 saying to them, "Go into the village opposite you, and immediately you will find a donkey tied there and a colt with her; untie them and bring them to Me.

Matthew 24:3 As He was sitting on the Mount of Olives, the disciples came to Him privately, saying, "Tell us, when will these things happen, and what will be the sign of Your coming, and of the end of the age?"

Matthew 26:30 After singing a hymn, they went out to the Mount of Olives.

Mark 11:1 As they approached Jerusalem, at Bethphage and Bethany, near the Mount of Olives, He sent two of His disciples,

Mark 13:3 As He was sitting on the Mount of Olives opposite the temple, Peter and James and John and Andrew were questioning Him privately,

Mark 14:26 After singing a hymn, they went out to the Mount of Olives.

Luke 19:29 When He approached Bethphage and Bethany, near the mount that is called Olivet, He sent two of the disciples,

Luke 19:37 As soon as He was approaching, near the descent of the Mount of Olives, the whole crowd of the disciples began to praise God joyfully with a loud voice for all the miracles which they had seen,

Luke 21:37 Now during the day He was teaching in the temple, but at evening He would go out and spend the night on the mount that is called Olivet.

Luke 22:39 And He came out and proceeded as was His custom to the Mount of Olives; and the disciples also followed Him.

John 8:1 But Jesus went to the Mount of Olives.

Acts 1:12 Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day's journey away.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 21

The death and resurrection of Jesus Christ are the two main hinges upon which the door of salvation turns. He came into the world on purpose to give his life a ransom; so he had lately said, ch. 20, 28. And therefore the history of his sufferings, even unto death, and his rising again, is more particularly recorded by all the evangelists than any other part of his story; and to that this evangelist now hastens apace. For at this chapter begins that which is called the passion-week. He had said to his disciples more than once, Behold, we go up to Jerusalem, and there the Son of man must be betrayed. A great deal of good work he did by the way, and now at length he is come up to Jerusalem; and here we have, I. The public entry which he made into Jerusalem, upon the first day of the passion-week (v. 1-11). II. The authority he exercised there, in cleansing the temple, and driving out of it the buyers and sellers (v. 12-16). III. The barren fig-tree, and his discourse with his disciples thereupon (v. 17-22). IV. His justifying his own authority, by appealing to the baptism of John (v. 23-27). V. His shaming the infidelity and obstinacy of the chief priests and elders, with the repentance of the publicans, illustrated by the parable of the two sons (v. 29-32). VI. His reading the doom of the Jewish church for its unfruitfulness, in the parable of the vineyard let out to unthankful husbandmen (v. 33-46).

Verses 1-11

All the four evangelists take notice of this passage of Christ's riding in triumph into Jerusalem, five days before his death. The passover was on the fourteenth day of the month, and this was the tenth; on which day the law appointed that the paschal lamb should be taken up (Ex. 12:3), and set apart for that service; on that day therefore Christ our Passover, who was to be sacrificed for us, was publicly showed. So that this was the prelude to his passion. He had lodged at Bethany, a village not far from Jerusalem, for some time; at a supper there the night before Mary had anointed his feet, Jn. 12:3. But, as usual with ambassadors, he deferred his public entry till some time after his arrival. Our Lord Jesus travelled much, and his custom was to travel on foot from Galilee to Jerusalem, some scores of miles, which was both humbling and toilsome; many a dirty weary step he had when he went about doing good. How ill does it become Christians to be inordinately solicitous about their own ease and state, when their Master had so little of either! Yet once in his life he rode in triumph; and it was now when he went into Jerusalem, to suffer and die, as if that were the pleasure and preferment he courted; and then he thought himself begin to look great.

Now here we have,

I. The provision that was made for this solemnity; and it was very poor and ordinary, and such as bespoke his kingdom to be not of this world. Here were no heralds at arms provided, no trumpet sounded before him, no chariots of state, no liveries; such things as these were not agreeable to his present state of humiliation, but will be far outdone at his second coming, to which his magnificent appearance is reserved, when the last trumpet shall sound, the glorious angels shall be his heralds and attendants, and the clouds his chariots. But in this public appearance,

1. The preparation was sudden and offhand. for his glory in the other world, and ours with him, preparation was made before the foundation of the world, for that was the glory his heart was upon; his glory in this world he was dead to, and therefore, though he had it in prospect, did not forecast for it, but took what came next. They were come to Bethphage, which was the suburb of Jerusalem, and was accounted (say the Jewish doctors) in all things, as Jerusalem, a long scattering street that lay toward the mount of Olives; when he entered upon that, he sent two of his disciples, some think Peter and John, to fetch him an ass, for he had none ready for him.

2. It was very mean. He sent only for an ass and her colt, v. 2. Asses were much used in that country for travel; horses were kept only by great men, and for war. Christ could have summoned a cherub to carry him (Ps. 18:10); but though by his name Jah, which speaks him God, he rides upon the heavens, yet now by his name Jesus, Immanuel, God with us, in his state of humiliation, he rides upon an ass. Yet some think that he had herein an eye to the custom in Israel for the judges to ride upon white asses (Jdg. 5:10), and their sons on ass-colts, Jdg. 12:14. And Christ would thus enter, not as a Conqueror, but as the Judge of Israel, who for judgment came into this world.

3. It was not his own, but borrowed. Though he had not a house of his own, yet, one would think, like some wayfaring men that live upon their friends, he might have had an ass of his own, to carry him about; but for our sakes he became in all respects poor, 2 Co. 8:9. It is commonly said, "They that live on borrowing, live on sorrowing;" in this therefore, as in other things, Christ was a man of sorrows-that he had nothing of this world's goods but what was given him or lent him.

The disciples who were sent to borrow this ass are directed to say, The Lord has need of him. Those that are in need, must not be ashamed to own their need, nor say, as the unjust steward, To beg I am ashamed, Lu. 16:3. On the other hand, none ought to impose upon the kindness of their friends, by going to beg or borrow when they have not need. In the borrowing of this ass,

(1.) We have an instance of Christ's knowledge. Though the thing was altogether contingent, yet Christ could tell his disciples where they should find an ass tied, and a colt with her. His omniscience extends itself to the meanest of his creatures; asses and their colts, and their being bound or loosed. Doth God take care for oxen? (1 Co. 9:9.) No doubt he doth, and would not see Balaam's ass abused. He knows all the creatures, so as to make them serve his own purpose.

(2.) We have an instance of his power over the spirits of men. The hearts of the meanest subjects, as well as of kings, are in the hand of the Lord. Christ asserts his right to use the ass, in bidding them bring it to him; the fulness of the earth is the Lord Christ's; but he foresees some hindrance which disciples might meet with in this service; they must not take them clam et secreto-privily, but in the sight of the owner, much less vi et armis-with force and arms, but with the consent of the owner, which he undertakes they shall have; If any man say aught to you, ye shall say, The Lord hath need of him. Note, What Christ sets us to do, he will bear us out in the doing of, and furnish us with answers tot he objections we may be assaulted with, and make them prevalent; as here, Straightway he will send them. Christ, in commanding the ass into his service, showed that he is Lord of hosts; and, in inclining the owner to send him without further security, showed that he is the God of the spirits of all flesh, and can bow men's hearts.

(3.) We have an example of justice and honesty, in not using the ass, though for so small a piece of service as riding the length of a street or two, without the owner's consent. As some read the latter clause, it gives us a further rule of justice; "You shall say the Lord hath need of them, and he" (that is, the Lord) "will presently send them back, and take care that they be safely delivered to the owner, as soon as he has done with them." Note, What we borrow we must restore in due time and in good order; for the wicked borrows and pays not again. Care must be taken of borrowed goods, that they be not damaged. Alas, Master, for it was borrowed!

II. The prediction that was fulfilled in this, v. 4, 5. Our Lord Jesus, in all that he did and suffered, had very much his eye upon this, That the scriptures might be fulfilled. As the prophets looked forward to him (to him they all bare witness), so he looked upon them, that all things which were written of the Messiah, might be punctually accomplished in him. This particularly which was written of him, Zec. 9:9, where it ushers in a large prediction of the kingdom of the Messiah, Tell ye the daughter of Sion, Behold, thy King cometh, must be accomplished. Now observe here,

1. How the coming of Christ is foretold; Tell ye the daughter of Sion, the church, the holy mountain, Behold, thy King cometh unto thee. Note, (1.) Jesus Christ is the church's King, one of our brethren like unto us, according to the law of the kingdom, Deu. 17:15. He is appointed King over the church, Ps. 2:6. He is accepted King by the church; the daughter of Sion swears allegiance to him, Hos. 1:11. (2.) Christ, the King of his church, came to his church, even in this lower world; he comes to thee, to rule thee, to rule in thee, to rule for thee; he is Head over all things to the church. He came to Sion (Rom. 11:26), that out of Sion the law might go forth; for the church and its interests were all in all with the Redeemer. (3.) Notice was given to the church beforehand of the coming of her King; Tell the daughter of Sion. Note, Christ will have his coming looked for, and waited for, and his subjects big with expectation of it; Tell the daughters of Sion, that they may go forth, and behold King Solomon, Cant. 3:11. Notices of Christ's coming are usually ushered in with a Behold! A note commanding both attention and admiration; Behold thy King cometh; behold, and wonder at him, behold, and welcome him. Here is a royal progress truly admirable. Pilate, like Caiaphas, said he knew not what, in that great word (Jn. 19:14), Behold your King.

2. How his coming is described. When a king comes, something great and magnificent is expected, especially when he comes to take possession of his kingdom. The King, the Lord of hosts, was seen upon a throne, high and lifted up (Isa. 6:1); but there is nothing of that here; Behold, he cometh to thee, meek, and sitting upon an ass. When Christ would appear in his glory, it is in his meekness, not in his majesty.

(1.) His temper is very mild. He comes not in wrath to take vengeance, but in mercy to work salvation. He is meek to suffer the greatest injuries and indignities for Sion's cause, meek to bear with the follies and unkindness of Sion's own children. He is easy of access, easy to be entreated. He is meek not only as a Teacher, but as a Ruler; he rules by love. His government is mild and gentle, and his laws not written in the blood of his subjects, but in his own. His yoke is easy.

(2.) As an evidence of this, his appearance is very mean, sitting upon an ass, as creature made not for state, but service, not for battles, but for burthens; slow in its motions, but sure, and safe, and constant. The foretelling of this so long before, and the care taken that it should be exactly fulfilled, intimate it to have a peculiar significancy, for the encouragement of poor souls to apply themselves to Christ. Sion's King comes riding, not on a prancing horse, which the timorous petitioner dares not come near, or a running horse, which the slow-footed petitioner cannot keep pace with, but on a quiet ass, that the poorest of his subjects may not be discouraged in their access to him. Mention is made in the prophecy of a colt, the foal of an ass; and therefore Christ sent for the colt with the ass, that the scripture might be fulfilled.

III. The procession itself, which was answerable to the preparation, both being destitute of worldly pomp, and yet both accompanied with a spiritual power.

Observe, 1. His equipage; The disciples did as Jesus commanded them (v. 6); they went to fetch the ass and the colt, not doubting but to find them, and to find the owner willing to lend them. Note, Christ's commands must not be disputed, but obeyed; and those that sincerely obey them, shall not be balked or baffled in it; They brought the ass and the colt. The meanness and contemptibleness of the beast Christ rode on, might have been made up with the richness of the trappings; but those were, like all the rest, such as came next to hand; they had not so much as a saddle for the ass, but the disciples threw some of their clothes upon it, and that must serve for want of better accommodations. Note, We ought not to be nice or curious, or to affect exactness, in outward conveniences. A holy indifference or neglect well becomes us in these things: it will evidence that our heart is not upon them, and that we have learned the apostle's rule (Rom. 12:16, margin), to be content with mean things. Any thing will serve travellers; and there is a beauty in some sort of carelessness, a noble negligence; yet the disciples furnished him with the best they had, and did not object the spoiling of their clothes when the Lord had need of them. Note, We must not think the clothes on our backs too der to part with for the service of Christ, for the clothing of his poor destitute and afflicted members. I was naked, and you clothed me, ch. 25:36. Christ stripped himself for us.

2. His retinue; there was nothing in this stately or magnificent. Sion's King comes to Sion, and the daughter of Sion was told of his coming long before; yet he is not attended by the gentlemen of the country, nor met by the magistrates of the city in their formalities as one might have expected; he should have had the keys of the city presented to him, and should have been conducted with all possible convenience to the thrones of judgment, the thrones of the house of David; but here is nothing of all this; yet he has his attendants, a very great multitude; they were only the common people, the mob (the rabble we should have been apt to call them), that graced the solemnity of Christ's triumph, and none but such. The chief priests and the elders afterward herded themselves with the multitude that abused him upon the cross; but we find none of them here joining with the multitude that did him honour. Ye see here your calling, brethren, not many mighty, or noble, attend on Christ, but the foolish things of this world and base things, which are despised, 1 Co. 1:26, 28. Note, Christ is honoured by the multitude, more than by the magnificence, of his followers; for he values men by their souls, not by their preferments, names, or titles of honour.

Now, concerning this great multitude, we are here told,

(1.) What they did; according to the best of their capacity, they studied to do honour to Christ. [1.] They spread their garments in the way, that he might ride upon them. When Jehu was proclaimed king, the captains put their garments under him, in token of their subjection to him. Note, Those that take Christ for their King must lay their all under his feet; the clothes, in token of the heart; for when Christ comes, though not when any one else comes, it must be said to the soul, Bow down, that he may go over. Some think that these garments were spread, not upon the ground, but on the hedges or walls, to adorn the roads; as, to beautify a cavalcade, the balconies are hung with tapestry. This was but a poor piece of state, yet Christ accepted their good-will; and we are hereby taught to contrive how to make Christ welcome, Christ and his grace, Christ and his gospel, into our hearts and houses. How shall we express our respects to Christ? What honour and what dignity shall be done to him? [2.] Others cut down branches from the trees, and strewed them in the way, as they used to do at the feast of tabernacles, in token of liberty, victory, and joy; for the mystery of that feast is particularly spoken of as belonging to gospel times, Zec. 14:16.

(2.) What they said; They that went before, and they that followed, were in the same tune; both those that gave notice of his coming, and those that attended him with their applauses, cried, saying, Hosanna to the Son of David, v. 9. When they carried branches about at the feast of tabernacles, they were wont to cry Hosanna, and from thence to call their bundles of branches their hosannas. Hosanna signifies, Save now, we beseech thee; referring to Ps. 118:25, 26, where the Messiah is prophesied of as the Head-stone of the corner, though the builders refused him; and all his loyal subjects are brought in triumphing with him, and attending him with hearty good wishes to the prosperity of all his enterprises. Hosanna to the Son of David is, "This we do in honour of the Son of David."

The hosannas with which Christ was attended bespeak two things:

Calvin's Commentary

Matthew 21:1-9

Mark 11:1-10

Luke 19:29-38

1. And when they approached Jerusalem, and were come to Bethphage, to the mountain of Olives, then Jesus sent two disciples, [698] 2. Saying to them, Go into the village which is opposite to you, and immediately you will find an ass tied, and a colt with her: loose them, and bring them to me. 3. And if any man shall say anything to you, say, The Lord hath need of them; and immediately he will send them. [699] 4. Now all this was done, that it might be fulfilled which was spoken by the prophet, saying, 5. Say to the daughter of Zion, Lo, thy King cometh to thee, meek, and sitting on an ass, and on a colt, the foal of one that is under the yoke. [700] 6. And the disciples went, and did as Jesus had commanded them. 7. And they brought the ass and the colt, and laid on them their garments, and placed him upon them. [701] 8. And a very great multitude spread their garments in the way; and others cut down branches from the trees, and strawed them in the way. 9. And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed be he [702] that cometh in the name of the Lord; Hosanna in the highest. [703]

1. And as they approach Jerusalem, at Bethphage and Bethany, near the mountain of Olives, he sendeth two of his disciples. 2. And saith to them, Go away into the village which is opposite to you, and, just as you are entering into it, you will find a colt tied, on which no man ever sat; loose him, and bring him. 3. And if any man shall say to you, Why do you this? say, Because the Lord hath need of him; and immediately he will send him hither. 4 And they went away, and found a colt tied near a door where two ways meet, and they loose him. 5. And some of those who stood there said to them, What do you, [704] loosing the colt? 6. And they said to them as Jesus had commanded, and they allowed them. [705] 7. And they brought the colt to Jesus, and threw their garments on him, and he sat upon him, 8. And many spread their garments in the way; and others cut down branches from the trees, and strawed them in the way. 9. And they that went before, and that followed, cried, saying, Blessed be he [706] that cometh in the name of the Lord: 10. Blessed be the kingdom of our father David, that cometh in the name of the Lord; Hosanna in the highest. [707]

29. And it happened, when he approached Bethphage and Bethany, near the mountain which is called the mountain of Olives, he sent two of his disciples, 30. Saying, Go into the village which is opposite; and, as you enter into it, you will find a colt tied, on which no man ever sat; loose him, and bring him. 31. And if any man shall ask you, Why do you loose him? thus shall you say to him, Because the Lord hath need of him. 32. And they that were sent went away, and found as he had said to them. 33. And while they were loosing the colt, its owners [708] said to them, Why do you loose the colt? 34. And they said, The Lord hath need of him. 35. And they brought him to Jesus; and, having thrown their garments on the colt, they set Jesus upon it. 36. And while he was going, they strawed their garments in the way. 37. And when he was already of the mountain of Olives, the whole multitude of the disciples, rejoicing, began to praise God with a loud voice, for all the miracles which they had seen, 38. Saying, Blessed be the King that cometh in the name of the Lord; peace in heaven, and glory in the highest. [709]

Matthew 21:1. Then Jesus sent two disciples Jesus sends his disciples to bring an ass to him, not because he was wearied with the journey, but for a different reason; for, in consequence of the time of his death being at hand, he intended to show, by a solemn performance, what was the nature of his kingdom. He had begun, indeed, to do this at his baptism, but it remained that this demonstration should be given by him towards the end of his calling: for why did he hitherto refrain from the title of King, and now at length openly declare himself to be a King, but because he is not far from the end of his course? [710] So then, as his removal to heaven was at hand, he intended to commence his reign openly on earth.

This would have been a ridiculous display, if it had not been in accordance with the prediction of Zechariah, (9:9.) In order to lay claim to the honors of royalty, he enters Jerusalem, riding an ass. A magnificent display, truly! more especially when the ass was borrowed from some person, and when the want of a saddle and of accouterments compelled the disciples to throw their garments on it, which was mark of mean and disgraceful poverty. He is attended, I admit, by a large retinue; but of what sort of people? Of those who had hastily assembled from the neighboring villages. Sounds of loud and joyful welcome are heard; [711] but from whom? From the very poorest, and from those who belong to the despised multitude. One might think, therefore, that he intentionally exposed himself to the ridicule of all. But as he had two things to do at the same time, -- as he had to exhibit some proof of his kingdom, and to show that it does not resemble earthly kingdoms, and does not consist of the fading riches of this world, it was altogether necessary for him to take this method.

To wicked men, no doubt, this might be very unacceptable, had not God long before testified by his Prophet that such would be the king who would come to restore the salvation of his people. In order, therefore, that the mean aspect of Christ may not hinder us from perceiving in this exhibition, [712] his spiritual kingdom, let us keep before our eyes the heavenly prediction, by which God conferred more honor on his Son under the revolting aspect of a beggar, than if he had been decorated with all the dazzling ornaments of kings. Without this seasoning, we shall never have any relish for this history; and therefore there is great weight in the words of Matthew, when he says, that the prediction of the Prophet was fulfilled [713] Perceiving that it was hardly possible that men, who are too much devoted to wealth and splendor, should derive any advantage from this narrative, when viewed according to the feeling of the flesh, he leads them away from the simple contemplation of the fact to the consideration of the prophecy.

2. Go into the village. As he was at Bethany, he did not ask for an ass to relieve the fatigue of traveling; for he could easily have performed the rest of the journey on foot. [714] But as kings are wont to ascend their chariots, from which they may be easily seen, so the Lord intended to turn the eyes of the people on himself, and to place some mark of approbation on the applauses of his followers, lest any might think that he unwillingly received the honor of a king. [715]

From what place he ordered the ass to be brought is uncertain, except, what may naturally be inferred, that it was some village adjoining to the city; for the allegorical exposition of it, which some give, as applying to Jerusalem, is ridiculous. Not a whit more admissible is the allegory which certain persons have contrived about the ass and the colt "The she-ass," they tell us, "is a figure of the Jewish nation, which had been long subdued, and accustomed to the yoke of the Law. The Gentiles, again, are represented by the colt, on which no man ever sat. Christ sat first on the ass for this reason, that it was proper for him to begin with the Jews; and afterwards he passed over to the colt, because he was appointed to govern the Gentiles also in the second place." And indeed Matthew appears to say that he rode on both of them; but as instances of Synecdoche occur frequently in Scripture, we need not wonder if he mentions two instead of one. From the other Evangelists it appears manifestly that the colt only was used by Christ; and all doubt is removed by Zechariah, (9:9,)who twice repeats the same thing, according to the ordinary custom of the Hebrew language. [716]

And immediately you will find That the disciples may feel no hesitation about immediate compliance, our Lord anticipates and replies to their questions. First, he explains that he does not send them away at random, and this he does by saying that, at the very entrance into the village, they will find an ass-colt with its mother; and, secondly, that nobody will hinder them from leading him away, if they only reply that He hath need of him In this way he proved his Divinity; for both to know absent matters, and to bend the hearts of men to compliance, [717] belonged to God alone. It was, no doubt, possible that the owner of the ass, entertaining no unfavorable opinion of Christ, would cheerfully grant it; but to foresee if he would be at home, if it would then be convenient for him, or if he would place confidence in unknown persons, was not in the power of a mortal man. Again, as Christ strengthens the disciples, that they may be more ready to obey, so we see how they, on the other hand, yield submission. The result shows that the whole of this affair was directed by God.

5. Say to the daughter of Zion. This is not found, word for word, in Zechariah; but what God commanded one Prophet to proclaim, the Evangelist justly and appropriately applies to all godly teachers; for the only hope, on which the children of God ought both to build and to rely, was, that the Redeemer would at length come. Accordingly, the Prophet shows that the coming of Christ yields to believers a full and complete ground of joy; for, since God is not reconciled to them in any other way than through the agency of the Mediator, and as it is the same Mediator who delivers his people from all evils, what can there be, apart from him, that is fitted to cheer men ruined by their sins, and oppressed by troubles? And as we must be altogether overwhelmed with grief when Christ is absent, so on the other hand, the Prophet reminds believers that, when the Redeemer is present with them, they ought to be perfectly joyful. Now though he bestows on Christ other commendations -- namely, that he is just, and having salvation -- Matthew has taken but a single portion, which applied to the object he had in view, which is, that Christ will come, poor or meek; or in other words, that he will be unlike earthly kings, whose apparel is very magnificent and costly. Another mark of poverty is added, that he will ride on an ass, or the foal of an ass; for there can be no doubt that the manner of riding which belongs to the common people is contrasted with royal splendor.

6. And the disciples went It was just now remarked, that the zeal and readiness of the disciples to obey are here mentioned with commendation; for the influence of Christ was not so great, that his name alone would be sufficient to produce an impression on unknown persons; and besides, there was reason to fear that they would be blamed for theft. It is therefore a proof of the deference which they paid to their Master, when they make no reply, but proceed readily towards that place to which he has ordered them to go, relying on his command and promise. Let us also learn by their example to press forward through every kind of difficulty, so as to render to the Lord the obedience which he demands from us; for he will remove obstacles, and open up a path, and will not permit our endeavors to be unavailing.

8. And a very great multitude. Here the Evangelists relate that Christ was acknowledged as a king by the people. It might, indeed, appear to be a ludicrous exhibition, [718] that a multitude of obscure persons, by cutting down trees, and strawing their garments, bestowed on Christ the empty title of King; but as they did this in good earnest, and as they gave an honest testimony of their reverence, so Christ looked upon them as fit heralds of his kingdom. Nor ought we to wonder at such a beginning, when even in the present day, while sitting at the right hand of the Father, he commissions from the heavenly throne obscure men, by whom his majesty is celebrated in a despicable manner. I do not think it probable that the branches of palm-trees were cut down, as some interpreters conjecture, in accordance with an ancient and solemn rite appointed for that day. On the contrary, it would seem to have been by a sudden movement of the Spirit that this honor was rendered to Christ, when nothing of this nature had been intended by the disciples, whom the rest of the multitude imitated by doing the same thing; for this also may be inferred from the words of Luke.

9. Hosanna to the Son of David. This prayer is taken from Psalm 118:25. Matthew relates expressly the Hebrew words, in order to inform us, that these applauses were not rashly bestowed on Christ, and that the disciples did not utter without consideration the prayers which came to their lips, but that they followed with reverence the form of prayer, which the Holy Spirit had prescribed to the whole Church by the mouth of the Prophet. For, though he speaks there of his own kingdom, yet there is no reason to doubt that he principally looks, and intends others to look, to the eternal succession, which the Lord had promised to him. He drew up a perpetual form of prayer, which would be observed, even when the wealth of the kingdom was decayed; and therefore it was a prevailing custom, that prayers for the promised redemption were generally presented in these words. And the design of Matthew was, as we have just hinted, to quote in Hebrew a well-known psalm, for the purpose of showing that Christ was acknowledged by the multitude as a Redeemer. The pronunciation of the words, indeed, is somewhat changed; for it ought rather to have been written, Hoshiana, (hvsy n') Save now, we beseech thee; but we know that it is scarcely possible to take a word from one language into another, without making some alteration in the sound. Nor was it only the ancient people whom God enjoined to pray daily for the kingdom of Christ, but the same rule is now laid down for us. And certainly, as it is the will of God to reign only in the person of his Son, when we say, May thy kingdom come, under this petition is conveyed the same thing which is expressed more clearly in the psalm. Besides, when we pray to God to maintain his Son as our King, we acknowledge that this kingdom was not erected by men, and is not upheld by the power of men, but remains invincible through heavenly protection.

In the name of the Lord. He is said to come in the name of God, who not only conducts himself, but receives the kingdom, by the command and appointment of God. This may be more certainly inferred from the words of MARK, where another exclamation is added, Blessed be the kingdom of our father David, which cometh in the name of the Lord; for they speak thus in reference to the promises; because the Lord had testified that he would at length be a deliverer of that nation, and had appointed as the means the restoration of the kingdom of David. We see then that the honor of Mediator, from whom the restoration of all things and of salvation was to be expected, is ascribed to Christ. Now as it was mean and uneducated men by whom the kingdom of Christ was called the kingdom of David, let us hence learn that this doctrine was at that time well known, which in the present day appears to many to be forced and harsh, because they are not well acquainted with Scripture.

Luke adds a few words, Peace in heaven, and glory in the highest; [719] in which there would be no obscurity, were it not that they do not correspond to the song of the angels, (Luke 2:14;) for there the angels ascribe to God glory in heaven, and to men peace on earth; while here both peace and glory are ascribed to God. But there is no contradiction in the meaning; for, though the angels state more distinctly the reason why we ought to sing, Glory to God -- namely, because through his mercy men enjoy peace in this world -- yet the meaning is the same with what is now declared by the multitude, that there is peace in heaven; for we know that there is no other way in which wretched souls find rest in the world, than by God reconciling himself to them out of heaven.

Footnotes:

[698] "Deux de ses disciples;" -- "two of his disciples?"

[699] "Et incontinent les laissera aller;" -- "and immediately he will allow them to go."

[700] "Et la petit asnon de celle qui est sous le ioug;" -- "and the young ass-colt of her that is under the yoke." -- Campbell brings out, in the same manner, the force of Greek, "even the colt of a laboring beast." -- Ed.

[701] "Et le feirent asseoir sur iceux vestemens;" -- "and made him sit on these garments."

[702] "Benit soil celuy;" -- "blessed be he."

[703] "Es tres-hauts lieux;" -- "in the very high places."

[704] "Que voulez-vous faire?" -- "Witat do you wish to do?"

[705] "Et ceux-la les laisserent aller;" -- "and those men allowed them to go."

[706] "Benit soil celuy;" -- "blessed be he."

[707] "Es tres-hauts lieux;" -- "in the very high places."

[708] "Ceux a qui il estoit;" -- "those to whom it belonged."

[709] "Es tres-hauts lieux;" -- "in the very high places."

[710] "Pource qu'il se voit estre bien pres du but de sa course;" -- "because he sees that he is very near the end of his course."

[711] "Les voix retentissent pour luy faire honneur, et le recevoir en grande ioye et triomphe;" -- "voices resound to do him honor, and to receive him in great joy and triumph."

[712] "Sous la couverture des choses yci recitees;" -- "under the disguise of the things here related."

[713] "Quand il dit que tout cela se faisoit afin que ce qui avoit este dit loaf le Prophete fust accompli;" -- "when he says that all this was done, in order that what had been said by the Prophet might be fulfilled."

[714] "Car il y avoit si pen de la iusques en Ierusalem, qu'il y fust aisee-merit alle a pied;" -- "for it was so short a distance from that place to Jerusalem, that he would easily have gone thither on foot."

[715] "Afin qu'on ne pensast point qu'il prinst cela a desplaisir, et qu'on lui attribuast l'honneur de Roy contre son vouloir;" -- "that it might not be thought that he took offense at this, and that the honor of King was given to him in opposition to his will."

[716] "Car voyla ses mots, Estant monte sur an asne, et sur un asnon poullain d'asnesse;" -- "for his words are these, Sitting on an ass, and on an ass-colt, the foal of an ass."

[717] "Et de faire flechir les coeurs des hommes, pour accorder ce qu'il luy plaist;" -- "and to bend the hearts of men to grant what he pleases."

[718] "Vray est qu'il pouvoit sembler que c'estoit un ieu de petits enfans;" -- "true, it might be thought that it was a game of little children."

[719] "Es lieux tres-hauts;" -- "in the very high places."

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The Coming of the King to his Palace
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Alexander Maclaren—Expositions of Holy Scripture

The vineyard and Its Keepers
'Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: 34. And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. 35. And the husbandmen took his servants, and beat one, and killed another, and stoned another. 36. Again, he sent other servants more than the first: and they …
Alexander Maclaren—Expositions of Holy Scripture

A New Kind of King
'All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Zion, Behold, thy King cometh unto thee, meek, and sitting upon an ass.'--MATT. xxi. 4, 5. Our Lord's entrance into Jerusalem is one of the comparatively few events which are recorded in all the four Gospels. Its singular unlikeness to the rest of His life, and its powerful influence in bringing about the Crucifixion, may account for its prominence in the narratives. It took place probably …
Alexander Maclaren—Expositions of Holy Scripture

June the Twenty-First Room for the Saplings
"Children crying in the temple, saying Hosanna!" --MATTHEW xxi. 1-16. Children's voices mingling in the sounds of holy praise! A little child can share in the consecrated life. Young hearts can offer love pure as a limpid spring. Their sympathy is as responsive as the most sensitive harp, and yields to the touch of the tenderest joy and grief. No wonder the Lord "called little children unto Him"! They were unto Him as gracious streams, and as flowers of the field. Let the loving Saviour have our …
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On the Words of the Gospel, Matt. xxi. 19, Where Jesus Dried up the Fig-Tree; and on the Words, Luke xxiv. 28, Where He Made A
1. The lesson of the Holy Gospel which has just been read, has given us an alarming warning, lest we have leaves only, and have no fruit. That is, in few words, lest words be present and deeds be wanting. Very terrible! Who does not fear when in this lesson he sees with the eyes of the heart the withered tree, withered at that word being spoken to it, "Let no fruit grow on thee henceforward for ever"? [2949] Let the fear work amendment, and the amendment bring forth fruit. For without doubt, the …
Saint Augustine—sermons on selected lessons of the new testament

A Sermon to Open Neglecters and Nominal Followers of Religion
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Charles Haddon Spurgeon—Spurgeon's Sermons Volume 13: 1867

Another Royal Procession
When our Lord was here on earth, he was a humble man before his foes, a weary man and full of woes, and only now and then did some glimpses of his native royalty burst forth from him; he had now and then a day in which his regal rights were assumed and his royal position was claimed. He is gone from us now as to his actual presence, but he is with us spiritually, and his spiritual presence here is not unlike what his bodily presence was in the days of his flesh. For the most part, the glory of his …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 18: 1872

The Withered Fig Tree
Flippant persons have spoken of the story before us in a very foolish manner. They have represented it as though our Lord, being hungered, thought only of his necessity, and, expecting to be refreshed by a few green figs went up to the tree in error. Finding no fruit upon the tree, it being a season when he had no right to expect that there would be any, he was vexed, and uttered a malediction against a tree, as though it had been a responsible agent. This view of the case results from the folly …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 35: 1889

Hosanna!
Assuredly, this honor paid to our Lord was passing strange; a gleam of sunlight in a day of clouds, a glimpse of summer-tide in a long and dreary winter. He that was, as a rule, "despised and rejected of men", was for the moment surrounded with the acclaim of the crowd. All men saluted him that day with their Hosannas, and the whole city was moved. It was a gala day for the disciples, and a sort of coronation day for their Lord. Why was the scene permitted? What was its meaning? The marvel is, that …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

Sermon for Palm Sunday
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Susannah Winkworth—The History and Life of the Reverend Doctor John Tauler

"Because the Carnal Mind is Enmity against God, for it is not Subject to the Law of God, Neither Indeed Can Be. "
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Hugh Binning—The Works of the Rev. Hugh Binning

Prophecy.
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William Paley—Evidences of Christianity

How to Work for God with Success.
Son, go work to-day in my vineyard.--MATT. xxi. 28. Compel them to come in, that my house may be filled.--LUKE xiv. 23. I am to speak of some needful qualifications for successful labor; and I say:-- First, that there are certain laws which govern success in the kingdom of grace as well as in the kingdom of nature, and you must study these laws, and adapt yourself to them. It would be in vain for the husbandman to scatter his seed over the unbroken ground or on pre-occupied soil. You must plough …
Catherine Booth—Godliness

Synopsis. --A Clearer Conception of Miracle Approached. --Works of Jesus once Reputed Miraculous not So Reputed Now
IV SYNOPSIS.--A clearer conception of miracle approached.--Works of Jesus once reputed miraculous not so reputed now, since not now transcending, as once, the existing range of knowledge and power.--This transfer of the miraculous to the natural likely to continue.--No hard and fast line between the miraculous and the non-miraculous.--Miracle a provisional word, its application narrowing in the enlarging mastery of the secrets of nature and life. At this point it seems possible to approach a clearer …
James Morris Whiton—Miracles and Supernatural Religion

Jesus' Triumphal Entry into Jerusalem.
(from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the …
J. W. McGarvey—The Four-Fold Gospel

Barren Fig-Tree. Temple Cleansed.
(Road from Bethany and Jerusalem. Monday, April 4, a.d. 30.) ^A Matt. XXI. 18, 19, 12, 13; ^B Mark XI. 12-18; ^C Luke XIX. 45-48. ^b 12 And ^a 18 Now ^b on the morrow [on the Monday following the triumphal entry], ^a in the morning ^b when they were come out from Bethany, ^a as he returned to the city [Jerusalem], he hungered. [Breakfast with the Jews came late in the forenoon, and these closing days of our Lord's ministry were full of activity that did not have time to tarry at Bethany for it. Our …
J. W. McGarvey—The Four-Fold Gospel

Finding the Fig-Tree Withered.
(Road from Bethany to Jerusalem, Tuesday, April 4, a.d. 30.) ^A Matt. XXI. 20-22; ^B Mark XI. 19-25; ^C Luke XXI. 37, 38. ^c 37 And every day he was teaching in the temple [he was there Sunday, Monday and Tuesday, but he seems to have spent Wednesday and Thursday in Bethany]; and every night { ^b evening} he went forth out out of the city. ^c and lodged in the mount that is called Olivet. [As Bethany was on the Mount of Olives, this statement leaves us free to suppose that he spent his nights there, …
J. W. McGarvey—The Four-Fold Gospel

In Reply to the Questions as to his Authority, Jesus Gives the Third Great Group of Parables.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision A. Introduction ^A Matt. XXI. 23-27; ^B Mark XI. 27-33; ^C Luke XX. 1-8. ^c 1 And it came to pass, on one of the days, ^b they [Jesus and the disciples] come again to Jerusalem: ^a 23 And when he was come into the temple, ^b and as he was walking in the temple [The large outer court of the temple, known as the court of the Gentiles, was thronged during the feasts, and was no doubt the part selected by Jesus and his apostles when …
J. W. McGarvey—The Four-Fold Gospel

In Reply to the Questions as to his Authority, Jesus Gives the Third Great Group of Parables.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision C. Parable of the Wicked Husbandmen. ^A Matt. XXI. 33-46; ^B Mark XII. 1-12; ^C Luke XX. 9-19. ^b 1 And he began to speak unto them ^c the people [not the rulers] ^b in parables. { ^c this parable:} ^a 33 Hear another parable: There was a man that was a householder [this party represents God], who planted a vineyard [this represents the Hebrew nationality], and set a hedge about it, and digged a ^b pit for the ^a winepress in it …
J. W. McGarvey—The Four-Fold Gospel

The First Day in Passion-Week - Palm-Sunday - the Royal Entry into Jerusalem
At length the time of the end had come. Jesus was about to make Entry into Jerusalem as King: King of the Jews, as Heir of David's royal line, with all of symbolic, typic, and prophetic import attaching to it. Yet not as Israel after the flesh expected its Messiah was the Son of David to make triumphal entrance, but as deeply and significantly expressive of His Mission and Work, and as of old the rapt seer had beheld afar off the outlined picture of the Messiah-King: not in the proud triumph of war-conquests, …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Second Day in Passion-Week - the Barren Fig-Tree - the Cleansing of the Temple - the Hosanna of the Children
How the King of Israel spent the night after the triumphal Entry into His City and Temple, we may venture reverently to infer. His royal banquet would be fellowship with the disciples. We know how often His nights had been spent in lonely prayer, [5077] and surely it is not too bold to associate such thoughts with the first night in Passion week. Thus, also, we can most readily account for that exhaustion and faintness of hunger, which next morning made Him seek fruit on the fig-tree on His way to …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Third Day in Passion-Week - the Events of that Day - the Question of Christ's Authority - the Question of Tribute to Cæsar - The
THE record of this third day is so crowded, the actors introduced on the scene are so many, the occurrences so varied, and the transitions so rapid, that it is even more than usually difficult to arrange all in chronological order. Nor need we wonder at this, when we remember that this was, so to speak, Christ's last working-day - the last, of His public Mission to Israel, so far as its active part was concerned; the last day in the Temple; the last, of teaching and warning to Pharisees and Sadducees; …
Alfred Edersheim—The Life and Times of Jesus the Messiah