Matthew 21:1–9

Before the Lord Jesus would formally announce their present loss of the kingdom, I think He would first draw out from the nation of Israel a formal rejection of Him. He would stand before them fully displayed in His character as their King, so that they might be left without excuse. This is how the scene of His last solemn entry into their city comes about. As we shall see, He entered in the style and actions of the true Son of David, the rightful King of Israel.

He enters Jerusalem as King, according to the prophecy of Zechariah... His whole character here puts the Jews under the final test: the presence of Messiah their King. It brings on their judgment as He is about to leave them. The rejected King passes them all in review before Him and assigns them their place. It is the last closing act between Messiah and Jerusalem.

So now He approaches Jerusalem, at Bethphage, the "house of unripe figs." The meaning of the fig soon becomes important. He sends two of His disciples to claim the donkey and the colt for His service, and He rides into the city on the colt. The animal was characteristic of the Prince of peace, in contrast with the war-horse on which we see Him in Revelation (Rev. 19:11). The young animal had never been ridden. It also shows the new and free spirit of obedience which alone could bring Him into His place among His people — so as to be willing in the day of His power (Ps. 110:3).

Jesus comes to the Mount of Olives. The Jews knew well what the prophets had said about this mountain. They should have entered into the spirit of what the Lord was doing.

From the same place He had entered Jerusalem as their King, according to this prophet (Zech. 9:9), riding on a donkey's colt. On the same Mount of Olives He sat in Matthew 24, surrounded by His Jewish disciples. He had left His nation, until the day when they would say, "Blessed is he who comes in the name of the Lord." His nation rejected and crucified Him, and from the same mountain He ascended to heaven (Acts 1). And on that same mountain His feet shall stand when He returns for their full and complete deliverance in grace!

The sending for the colt shows the Lord as Jehovah, who has a perfect right to all. "The Lord has need of them." What could be more complete than His knowledge of circumstances still hidden in the future? How clear His control over the owner's mind and feeling! He was meek, sitting on a donkey, the King of Zion that the prophet spoke of. Yet He was as surely Jehovah as He was Messiah coming in His name. His "need of them" is as astonishing as the glory of His person.

The owners of the animal had to listen to this claim: "The Lord has need of him." Against nature, and against everything the heart of man would have argued for, they sent him "at once."

In the purest days of Jewish government the leading men in Israel used no animals but donkeys (Judges 5:10; 10:4; 12:14). Horses only came in during the corrupt times of Solomon. So when the Lord took up the style of "King of Israel," He took every feature, however small, of the only pure and true form of that character... Moses had ruled that Israel's king must not surround himself with display that might lift up his head in pride above his brothers (Deut. 17:14).

Who suggested it? The crowd did not bring a richly decorated animal. The disciples had not prepared the colt, nor asked the Lord to mount it. The Lord took the initiative by sending two of His disciples to the entrance of Bethphage to get it. The foal was there, tied — Mark tells us — at a door out in the open street, or perhaps at a crossway running round the house. He told them where to find it, what to do, and what to say to the owners. Zechariah had foretold that the foal would be available for the King's use. The Lord made known where it was standing at that moment. It was there ready to bring in the King, according to prophecy.

This act of the Lord flashes out His glory once more, and shows that the King-Messiah is Jehovah. He knew that a donkey was tied there with a colt, just as He knew about the fish and the piece of silver in the sea. He commanded the fish with the coin to come to Peter's hook. In the same way, here He demands the use of the donkey and the colt. He has a right to them, for He is the Creator. He can say what He has said: "For every beast of the forest is mine, the cattle on a thousand hills. I know all the birds of the hills, and all that moves in the field is mine" (Ps. 50:10, 11).

We learn that in the purest days of Jewish government the leading men in Israel used no animals but donkeys (Judges 5:10; Judges 10:4; Judges 12:14). Horses only came in later, in the corrupt times of Solomon. So when the Lord took up the style of "King of Israel," He of course took every feature, however small, that belonged to the only pure and true form of that character. That is why He orders His disciples to bring a donkey's colt to Him. Besides, this was the Messiah showing Himself as King, just as the prophet had presented Him beforehand (Zech. 9:9). His being "meek and lowly" was as kingly a feature as any other.

Matthew alone mentions "a donkey tied, and a colt with her," according to Zech. 9:9... The three other Gospels mention the colt only. Here, in Matthew, the old Israel and the renewed nation are linked together. The Lord's entry into Jerusalem is upon the "colt, the foal of a donkey" — the new Israel will bring Him in with Hosannas! ... The donkey was, according to the law, "unclean"; but its foal could be redeemed.

Notice that the two disciples had the Lord's direction to bring the mother. They were not acting on their own sense of what was wise. Christ's use of the two may be put down to His tenderness. The colt would be restless from discomfort, and its mother's presence would settle it. The Lord's hand resting on her may have guided her movements, so that she could better keep pace with the colt on which He rode.

The colt was unbroken, for no man had sat on it, and so it was tied up under restraint. It was loosed from restraint, but only so that He might sit on it. Under His powerful hand it was perfectly restrained. This is a parable of how grace sets us free from the bondage of the law.

The sending for the colt shows the Lord as Jehovah, who has a perfect right to all. "The Lord (Jehovah) has need of them." What could be more complete than His knowledge of things still hidden in the future? How clear His control over the owner's mind and feelings! He was meek, sitting on a donkey, the King of Zion the prophet spoke of. Yet He was as surely Jehovah as He was Messiah coming in His name. His "need of them" is as amazing as the glory of His person.

He has a right to them, for He is the Creator, and He can say as He has said: "For every beast of the forest is mine, the cattle on a thousand hills. I know all the birds of the hills, and all that moves in the field is mine" (Ps. 50:10-11)… It was His word that demanded obedience, and His word was obeyed.

But who suggested that? The crowd did not bring a richly decorated animal. The disciples had not prepared the colt, nor asked the Lord to mount it. The Lord took the initiative. He sent two of His disciples to the entrance of Bethphage to get it… He told them where to find it, what to do, and what to say to the owners. Zechariah had foretold that the foal would be available for the King's use. The Lord made known where it was standing at that moment.

He sends two of His disciples. If anyone asked, "Why are you doing this?" they were simply to say: "The Lord has need of it," and at once he would send it. So He knew and directed a heart far away, and showed how David's Lord had every claim to be David's Son. He who did these things by this divine power and ordering was surely claiming, in grace, the place of David's Son. Everything was already subject to Him, whatever He might subject Himself to. This was over several hearts, whoever they were, so it was not merely knowledge of the owner, but control of their hearts.

If anyone asked why the disciples were untying the colt, one reply was enough: "that the Lord has need of him." Every question would stop at once. So it happened. And so it will be in the coming day of glory. Then it will be true of Zion that "Your people will offer themselves freely on the day of your power" (Ps. 110:3).

We learn that in the purest days of Jewish government the leading men in Israel rode donkeys only (Judges 5:10; 10:4; 12:14). Horses did not come in until the corrupt times of Solomon. So when the Lord took up the style of "King of Israel," He of course took every feature, however small, that belonged to the only pure and true form of that character. That is why He orders His disciples to bring a donkey's colt to Him… and His being "meek and lowly" was as kingly a feature as any other.

Matthew alone mentions "a donkey tied, and a colt with her," according to Zech. 9:9. The three other Gospels mention the colt only. Here, in Matthew, the old Israel and the renewed nation are connected. The Lord's entry into Jerusalem is on the "colt, the foal of a donkey" — the new Israel will bring Him in with Hosannas!

The Lord then enters Jerusalem according to prophecy. He enters it, however, not in the outward pomp and glory that the nations look for. He comes as the prophet's words now literally came true: Jehovah's King sitting on a donkey in the spirit of humiliation. But this very thing gave the fullest proof that He was Jehovah Himself. The word to the owner of the donkey and colt was, "The Lord has need of them."

Note that it is "your" King. As another has written, "He does not say a king, but your King, your own, the long-promised, the long-expected."

Kings were always presented in great pomp and dignity, riding at least a beautiful horse. To come in meekness instead of authority, on a donkey's colt instead of a war horse, is so unlike a king's usual presentation that Israel should have been woken up by such a prophecy. They should have recognised this occasion as its clear fulfilment.

In the purest days of the Jewish government, the leading men in Israel used no animals but donkeys (Judges 5:10; Judges 10:4; Judges 12:14). Horses only came in during the corrupt times of Solomon. So when the Lord took up the style of "King of Israel," He of course took every feature, however small, that belonged to the only pure and true form of such a character... and His being "meek and lowly" was as kingly a feature as any other. Moses had ruled that the king later appointed over Israel must not surround himself with the pomp that might lift up his head in pride above his brothers. Christ the King would surely follow the model Moses gave (Deut. 17:14).

We ask the reader to notice the omission of the words, "just, and having salvation." Why are they not quoted? Because they would not apply to the Saviour's circumstances then. He was going to certain and known rejection. It was always true that He had salvation for those who put their trust in Him. But He was not at that time going to bring salvation to the daughter of Zion. Nor did He present Himself to her then as the "just," or righteous One. Had He entered her gates in righteousness then (as He will do when He establishes the kingdom), it would have been for her destruction. ... One part of the prophecy has come true. Zion's King did come, lowly, sitting on a donkey. The rest waits for His return to Zion in glory. Then He will be seen as "just, and having salvation."

Matthew and Paul are not the ones quoting the Old Testament. The same Spirit of God who gave the Old Testament Scriptures through the prophets is quoting His own words in the New.

Here, in Matthew, the old Israel and the renewed nation are thus connected. The Lord's entry into Jerusalem is upon the "colt, the foal of a donkey" — the new Israel will bring Him in with Hosannas! ... The donkey was, according to the law, "unclean"; but its foal might be redeemed. See Job 11:12; Ex. 13:13; Ex. 34:20.

We are apt to forget that meekness is His abiding character. It was not produced by His circumstances of trial and sorrow down here, but is a trait of His perfection as man. Whether in the glory at God's right hand, or appearing to Israel as their long-awaited Messiah, He is still the lowly or meek One.

Today God's earthly people, the Jews, are neither meek nor beautiful as a nation; nor were any of us in our natural condition. If there is anything beautiful about any of us, it is the fruit of the salvation that has reached us. When Israel at last becomes humble and meek, she will be like her King, who was meek and brought salvation.

It seems to me that before the Lord Jesus would formally announce their present loss of the kingdom, He would first draw out a formal rejection of Him from the nation of Israel. They would reject Him in His fully displayed character as their King, so that they might be left without excuse. This is why the scene of His last solemn entry into their city takes place. It was carried out, as we shall see, in the style and with the actions of the true Son of David, the rightful King of Israel.

When the Lord sent two disciples to bring the colt, they were to say certain things. When questioned they said exactly those words. They added nothing and took nothing away, and so the service succeeded.

The main business of the servant is to obey. His aim should not be to do a great deal, but simply to do what he is told. This makes everything plain. What is more, it makes the Bible precious as the storehouse of the Master's will.

The sending for the colt shows the Lord as Jehovah, who has a perfect right to all. "The Lord has need of them." What could be more complete than His knowledge of circumstances still hidden in the future? How clear His control over the owner's mind and feeling! He was meek, sitting on a donkey, the King of Zion that the prophet spoke of. Yet He was as surely Jehovah as He was Messiah coming in His name. The "need of them" is as amazing as the glory of His person.

In His day, He, the true Ark, had to be carried, like the ark in the days of Samuel, from the place where He was. He had to visit Jerusalem in His glory. As King of Zion He had to enter the royal city; and He gets the donkey, and the colt the foal of a donkey, to do that service for Him. And He does this with all the conscious dignity and rights of the Lord of the fullness of the earth. The owners of the animal had to listen to this claim: "The Lord has need of him." It went against nature. It went against everything the heart of man would have defended and argued for. Yet "immediately" they sent him.

This chapter opens with the Lord presenting Himself to Jerusalem according to the prophecy of Zechariah. The Lord had spoken through the prophet. Now, some five hundred years later, the donkey and her colt stood ready at exactly the right time. They were in the care of someone who would respond at once to the Lord's need.

Matthew alone mentions "a donkey tied, and a colt with her," according to Zechariah 9:9. "They brought the donkey and the colt, and put on them their cloaks, and He sat on them" (verses 2, 7). The three other Gospels mention the colt only. Here, in Matthew, the old Israel and the renewed nation are linked together. The Lord's entry into Jerusalem is on the "colt, the foal of a donkey" — the new Israel will bring Him in with Hosannas!

The sending for the colt shows the Lord as Jehovah, who has a perfect right to all. "The Lord (Jehovah) needs them." What could be more complete than His knowledge of circumstances still hidden in the future? How clear His control over the owner's mind and feeling! He was meek, sitting on a donkey, the King of Zion the prophet spoke of. Yet He was as surely Jehovah as He was Messiah coming in His name. That He should need them is as amazing as the glory of His person.

The disciples willingly give Him their own clothing as a saddle. Verse 7 seems to imply that He sat on both animals. Of course He could have done this by turn, but the other Gospels speak only of the colt.

Critics have wasted a lot of words on Matthew's record that there were both a donkey and her colt… Notice that the Lord Himself told the two disciples to bring the mother. They were not acting on their own sense of what was wise. Christ's use of the two may come from His tenderness. The colt would be restless and uncomfortable, and its mother's presence would steady it. The Lord's hand resting on her may have guided her steps, so that she could better keep pace with the colt He rode on. This is probably all that the first of our Gospels means by "He sat on them."

Matthew alone mentions "a donkey tied, and a colt with her," according to Zechariah 9:9… The three other Gospels mention the colt only. Here, in Matthew, the old Israel and the renewed nation are linked together. The Lord's entry into Jerusalem is on the "colt, the foal of a donkey" — the new Israel will bring Him in with Hosannas! Under the law the donkey was "unclean," but its foal could be redeemed (Exodus 13:13; Exodus 34:20).

They untie the colt — a picture of release from bondage to law — so that the Lord Jesus can take rightful control. The colt is unusually submissive. The Lord Jesus takes the reins, and the donkey becomes completely docile. How precious this picture is of what His grace can do in the heart of a stubborn person! It is a picture too of what Psalm 110:3 says about Israel in the future: "Your people will offer themselves freely on the day of your power."

In the purest days of Jewish government the leading men in Israel rode nothing but donkeys (Judges 5:10; Judges 10:4; Judges 12:14). Horses came in only with the corrupt times of Solomon. So when the Lord took up the title "King of Israel," He took every feature, however small, that belonged to the only pure and true form of that role… And His being "meek and lowly" was as kingly a feature as any other. Moses had laid down a rule for the king who would later rule Israel. He must not surround himself with the pomp that might lift up his head in pride above his brothers.

Many spread their garments on the road He was riding. Others cut down branches of trees to form an avenue of royal welcome for Him. He came in lowly humility, yet the praise given Him is worthy of the King in majesty and glory.

The people spread their garments on the road. In the East it was the custom to put costly rugs before the feet of kings. The crowds followed this custom by putting their garments down.

A very great crowd is moved by the sovereign power of God to lay their garments on the road that He travels. Others cut down branches from the trees to spread them in the way... The Jewish leaders had certainly not arranged any such thing, as you would expect at the arrival of their Messiah. But without any arrangement God worked in men's hearts. So there was a public presentation of the Messiah that the leaders could not ignore, however strongly they disapproved.

What a wonderful scene! It is not the cold reasoning of man's intellect that is at work here. Nor is it only the effect of His miracles, though it is a fruit of them. It is the mighty working of God on the minds of the crowd, compelling it to give testimony for a short time to the despised Son of God.

The crowd waving palms was, as it were, keeping the Feast of Tabernacles. They took their triumphant shouts from Psalm 118. That passage of Scripture pictures the nation of Israel bringing into His glory the Head Stone, the very stone the builders had rejected... Perhaps they neither understood nor intended any of this. But God moved them to take the part they did, so that the whole scene would present their King, in full form, to the city and the nation.

This same feast was also sketched out, as it were, with the branches and palms when Jesus entered Jerusalem... when the crowds acknowledged Him as the son of David and as king of Israel... The true feast of tabernacles, the final feast, will not be celebrated until a time yet future.

Centuries earlier Zechariah had predicted that the Jewish monarchy would be restored (Zechariah 9:9). That prophecy has been fulfilled, but only in part. We say only in part, because Matthew, who quotes it (21:5), deliberately leaves out the words "just, and having salvation." The time of Jerusalem's redemption had not come. Yet the King entered the city in the manner predicted, riding on a colt, the foal of a donkey.

The crowds might show a temporary enthusiasm, and genuine disciples add their truer homage to the King. The city, however "moved," meets it with a question and nothing more. The "Hosannas to the Son of David" weaken into a very different reply: "This is the prophet Jesus, from Nazareth of Galilee." The King of glory is for them already uncrowned.

It is a terrible thing to see how fickle the crowd is. They are just the same to this day... The same crowd that cried, "Hosanna to the Son of David!" and applauded Him to the skies cried with one mouth, "Crucify him, crucify him!" within a few days... Their applause was nothing. Applause is only human feeling stirred up at the moment. That feeling may give way to the opposite one, and very quickly.

They spread their garments and scattered branches of trees on the road. These actions showed the honour the crowd had for Him, and the joy with which they greeted Him. The people hailed Him as King (Luke 19:38), called Him "the Son of David," and so recognised His title to the throne of David (Mark 11:10). The crowd with its palms was, as it were, keeping the Feast of Tabernacles. They took their triumphant shouts from Psalm 118. That place in the Scriptures pictures the nation of Israel bringing into His glory the Head Stone, the stone the builders had rejected.

This word, which is the same in Greek, is thought to be a compound of two Hebrew words, and means "save now," as in Psalm 118:25. In the New Testament the sense appears to be "bestow blessing." "Bestow blessing on the Son of David: bestow blessing, O You who are in the highest." Matthew 21:9; Mark 11:9-10; John 12:13.

The Old Testament records those who acknowledged the fugitive David as the anointed king of Israel (2 Sam. 23 and elsewhere). In the same way, Matthew records more fully than the other three writers those who acknowledged Jesus of Nazareth as the Son of David. There are six such instances: (1) two blind men in Galilee (Matt. 9:27); (2) the crowd in Galilee (Matt. 12:23); (3) the woman of Canaan (Matt. 15:22); (4) two blind men near Jericho (Matt. 20:30-31); (5) the crowd at the entrance to Jerusalem (Matt. 21:9); (6) the children in the temple (Matt. 21:15).

The power of God influences the heart of the crowds. They greet Him as King, as Son of David, using the language supplied by Psalm 118. That psalm celebrates the millennial sabbath which the Messiah brings in, and which the people will then acknowledge... Happy for them if their hearts had been changed to keep this testimony in the Spirit. But God sovereignly disposed their hearts to bear this testimony; He could not allow His Son to be rejected without receiving it.

The Jewish leaders had not arranged any such thing, though you would expect it at the coming of their Messiah. Without any arrangement, God worked in men's hearts. The result was a public presentation of the Messiah that the leaders could not ignore, however strongly they disapproved.

Jerusalem received Him with shouting, and "Blessed is he who comes in the name of the Lord!" was rightly among the cries. But a little further on it appears that they used the right words wrongly. They used them only in a lesser sense. In their full meaning the words marked out Jesus as the Lord of hosts — and one day people will use them that way. But they used them of Him only as "the prophet of Nazareth," sent by God and so coming in His name. They did not use them of the Lord Himself, present in person in His own character and name.

But that was the result of a sudden burst of enthusiasm, and had no lasting meaning, as what followed showed. Within a week He was crucified. The Lord knew how worthless their excited cry was. A little later He said, "You will not see me again, until you say, 'Blessed is he who comes in the name of the Lord'" (Matt. 23:39). The Psalm speaks of the moment when they will see Him again, and speak that welcome with full truth and sincerity.