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“Tell the daughter of Zion, behold, your King comes to you, humble, and riding on a donkey, on a colt, the foal of a donkey.”
The disciples went, and did just as Jesus commanded them, and brought the donkey and the colt, and laid their clothes on them; and he sat on them.
Matthew 21:5-7 sits inside this longer paragraph.
“Tell the daughter of Zion, behold, your King comes to you, humble, and riding on a donkey, on a colt, the foal of a donkey.”
The disciples went, and did just as Jesus commanded them, and brought the donkey and the colt, and laid their clothes on them; and he sat on them. A very great multitude spread their clothes on the road. Others cut branches from the trees, and spread them on the road. The multitudes who went in front of him, and those who followed, kept shouting, “Hosanna to the son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!”
“Tell the daughter of Zion, behold, your King comes to you, humble, and riding on a donkey, on a colt, the foal of a donkey.”
The disciples went, and did just as Jesus commanded them,
and brought the donkey and the colt, and laid their clothes on them; and he sat on them.
Tell ye the doughter of Sion: beholde thy kynge cometh vnto the meke and sittinge vpon an asse and a colte the fole of an asse vsed to the yooke.
The disciples went and dyd as Iesus commaunded them
and brought the asse and the colte and put on them their clothes and set him theron.
Tell ye the daughter of Sion, Beholde, thy King commeth vnto thee, meeke and sitting vpon an asse, and a colte, the foale of an asse vsed to the yoke.
So the disciples went, and did as Iesus had commanded them,
And brought the asse and the colt, and put on them their clothes, and set him thereon.
Questions where the Bible appears to say two different things, with the passages on each side set together.
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Geneva Bible translators 1599 · Public Domain On vv5, 7 The city of Zion. An Hebrew kind of speech,…
The city of Zion. An Hebrew kind of speech, common in the lamentations of Jeremiah.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv5–7 5 Tell ye the daughter of Sion, Behold, thy…
5 Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.
Ver. 5. Tell ye the daughter of Sion] Here was that also of the Psalmist fulfilled, "God is my King of old, working salvation in the midst of the earth," Psa 74:12. For Jerusalem is by the Fathers observed to stand in the very centre and navel of the habitable earth, as if it were fatally founded to be the city of the great King.
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Thy King cometh unto thee] All in Christ is for our behoof and benefit, 1Co 1:30, and Mic 4:8-9 "Unto thee shall it come, O daughter of Zion, even the first dominion; the kingdom shall come to the daughter of Jerusalem. Why then dost thou cry out aloud? Is there no King in thee? Is thy counsellor perished?" A mandamus {a} from this King will do it at any time, Psa 40:4.
Meek, and sitting upon an ass] Not upon a stately saddle horse, as Alexander, Julius Caesar, &c.; no such state here. Christ’s kingdom was of another world; "He came riding meekly;" and his word (the law of his kingdom) is both to be taught and received with meekness, 2Ti 2:25; Jas 1:21. At Genoa in Italy they show the tail of the ass our Saviour rode on for a holy relic; and bow before it with great devotion. On Palm Sunday, their priests bring forth an ass in state, and bow before him and worship him, as if Christ himself were there present; which when the Turkish ambassadors once beheld at Craeonia in Poland, they blessed themselves, and cried out, O terram impietatem! Siccine asinum brutam bestiam adorari? Oh detestable impiety! should an ass be so adored? Neither will these dull dizards be reclaimed from such fond fopperies; being herein like those Italian asses, which feeding upon the weed henbane, {a} are so stupefied, that they lie for dead, neither can they be awakened till half-skinned.
{a} A term ‘originally applied generically to a number of ancient writs, letters missive, or mandates, issued by the sovereign, directing the performance of certain acts’, but afterwards restricted to the judicial writ (called ‘the high prerogative writ of mandamus’) issued in the King’s name from the Court of King’s Bench (now, from the Crown side of the King’s Bench Division of the High Court of Justice) and directed to an inferior court, a corporation, an officer, etc., commanding some specified thing to be done. ‘Its general object is to enforce the performance of some public duty in respect of which there is no other specific legal remedy’ (G. H. B. Kenrick in Encycl. Laws Eng. s.v.). ŒD
{b} The common name of the annual plant Hyoscyamus niger, a native of Europe and northern Asia, growing on waste ground, having dull yellow flowers streaked with purple, viscid stem and leaves, unpleasant smell, and narcotic and poisonous properties; also extended to the genus as a whole. ŒD
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv6–7 Mark saith, Mar 11:4-6, And they went their way,…
Mark saith, Mar 11:4-6, And they went their way, and found the colt tied by the door without in a place where two ways met; and they loose him. And certain of them that stood there said unto them, What do ye, loosing the colt? And they said unto them even as Jesus had commanded: and they let them go. Luke saith, Luk 19:32-34, And they that were sent went their way, and found even as he had said unto them. And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt? And they said, The Lord hath need of him. The true obedience of Christ’s disciples is to be learned from the practice of these two disciples: they dispute not the commands of their Lord, nor make objections, nor raise any disputes, nor are afraid of any danger to themselves; they went, and that speedily, and are exact to what their Lord had commanded them; accordingly they find as he had said. They loose the colt. The owner seeing them, asks why they loose the colt. They tell him the Lord had need of him.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v6 Observe here, 1. The obedience of his disciples, and…
Observe here, 1. The obedience of his disciples, and the motions of the multitude; the disciples never dispute their Lord’s commands, nor raise objections, nor are afraid of dangers, but speedily execute their Lord’s pleasure, and find every thing according to their Lord’s predictions. When our call is clear, our obedience must be speedy. What God commands we are not to dispute, but to obey. The disciples did as Jesus commanded them.
Observe, 2. The actions of the multitude in acknowledging Christ to be their king’ They cast their garments on the ground for him to ride upon, according to the custom of princes when they rid in state; and they do not only disrobe their backs, but expend their breath in joyful acclamations and loud hosannas, wishing all manner of prosperity to this meek but mighty king.
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In this princely yet poor and despicable pomp, doth our Saviour enter into that famous city of Jerusalem. O how far was our holy Lord from affecting worldly greatness and grandeur! He despised that glory which worldly hearts fondly admire; yet because he was a king, he would be proclaimed such, and have his kingdom confessed, applauded and blest; but that it might appear, that his kingdom was not of this world, he abandons all worldly magnificence. O glorious yet homely pomp! O meek, but mighty prince.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv5–7 Tell ye the daughter of Zion,.... These words seem…
Tell ye the daughter of Zion,.... These words seem to be taken out of Isa 62:11 where it is said, "say ye to the daughter of Zion, behold thy salvation cometh", or "thy Saviour cometh"; meaning, without doubt, the Messiah: by the daughter of Zion is meant, not the city of Jerusalem, but the inhabitants thereof, the Jewish synagogue; or as the Targum renders it, , "the congregation of Zion", the people of the Jews; particularly the elect of God among them, those that embraced the true Messiah, and believed in him:
behold, thy king cometh unto thee: this, and what follow, are cited from Zac 9:9 and to be understood of the king Messiah, who, in a little time after this prophecy was given out, was to come to Zion, and redeem Jacob from all his iniquities, and was now come. One of the Jewish commentators says (x), that interpreters are divided about the sense of this prophecy; but observes, that there are some that say this is the Messiah: and another (y) of them affirms, that it is impossible to explain it of any other than the king Messiah; and that it can be understood of no other, I have elsewhere (z) shown. "Meek"; in the prophecy of Zechariah it is, "poor", as the Messiah Jesus was, in a temporal sense; but the word, both by the Septuagint, and our evangelist, is rendered
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meek; as it is by the Targum, Jarchi, and Kimchi, who all explain it by "lowly, humble, or meek": and a character it is, that well agrees with Jesus, who, in the whole of his deportment, both in life and in death, was a pattern of meekness and lowliness of mind: and
sitting upon an ass, and a colt, the foal of an ass. This is applied to the Messiah by the Jews, both ancient (a) and modern (v), who consider this as an instance and evidence of his humility: they suppose, this ass to be a very uncommon one, having an hundred spots on it; and say, that it was the foal of that which was created on the eve of the sabbath (w); and is the same that Abraham and Moses rode upon: and they own, as before observed, that Jesus of Nazareth rode on one to Jerusalem, as is here related. Their ancient governors, patriarchs, princes, and judges, used to ride on asses, before the introduction and multiplication of horses in Solomon's time, forbidden by the law of God: wherefore, though this might seem mean and despicable at this present time, yet was suitable enough to Christ's character as a king, and as the son of David, and king of Israel; strictly observing the law given to the kings of Israel, and riding in such manner as they formerly did.
(x) Aben Ezra in Zech. ix. 9. (y) Jarchi in ib. (z) Prophecies of the Messiah literally fulfilled in Jesus, c. 9. p. 151, &c. (a) T. Bab. Sanhedrim, fol. 98. 1. & 99. 1. Bereshit Rabba, fol. 66. 2. & 85. 3. Midrash Kohelet, fol. 63. 2. Zohar in Gen. fol. 127. 3. & in Num. fol. 83. 4. & in Deut. fol. 117. 1. & 118. 3. Raya Mehimna in Zohar. in Lev. fol. 38. 3. & in Num. fol. 97. 2. (v) Jarchi in Isa. xxvi 6. Baal Hatturim in Exod. fol. 88. 2. Abarbimel, Mashmia Jeshua, fol. 15. 4. (w) Pirke Eliezer, c. 31. Caphtor, fol. 81. 2.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv5, 7 The daughter of Sion - That is, the inhabitants…
The daughter of Sion - That is, the inhabitants of Jerusalem: the first words of the passage are cited from Isaiah lxii, 11; the rest from Zech. ix, 9. The ancient Jewish doctors were wont to apply these prophecies to the Messiah. On an ass - The Prince of Peace did not take a horse, a warlike animal. But he will ride on that by and by, Rev. xix, 11. In the patriarchal ages, illustrious persons thought it no disgrace to make use of this animal: but it by no means appears, that this opinion prevailed, or this custom continued, till the reign of Tiberias. Was it a mean attitude wherein our Lord then appeared? Mean even to contempt! I grant it: I glory in it: it is for the comfort of my soul for the honour of his humility, and for the utter confusion of all worldly pomp and grandeur.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv5, 7 Verse 5. Tell ye the daughter of Sion] The…
Verse 5. Tell ye the daughter of Sion] The quotation is taken from Zec 9:9, but not in the precise words of the prophet.
This entry into Jerusalem has been termed the triumph of Christ. It was indeed the triumph of humility over pride and worldly grandeur; of poverty over affluence; and of meekness and gentleness over rage and malice.
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He is coming now meek, full of kindness and compassion to those who were plotting his destruction! He comes to deliver up himself into their hands; their king comes to be murdered by his subjects, and to make his death a ransom price for their souls!
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v6 Mat 21:6-8. The disciples went, &c. — (and found…
Mat 21:6-8. The disciples went, &c. — (and found even as he had said unto them, Luke,) found his prediction exactly true. And how convincing must this have been of the divine mission of Jesus, not only to the two disciples that were sent, but to every unprejudiced person in that great multitude who were witnesses to his uttering the prediction, and saw the disciples bring the ass and the colt, and heard their testimony, that they had found every thing as Christ had foretold. This was another remarkable instance, like that recorded Mat 17:27; where see the note. And brought the ass, &c., and put on them their clothes — Τα ιματια, their mantles. — Campbell. And set him thereon — That is, on the clothes, which were spread upon the colt instead of a saddle. For though the creature had never been used in riding before, it was perfectly tame on this occasion. A very great multitude spread their garments, &c. — The multitude which attended him on this journey had increased prodigiously as he advanced toward Jerusalem, and he did not now shun them, as he had always done on former occasions. “The people were to honour him with the title of Messiah publicly, that he might have an opportunity of accepting that august name in the most avowed manner, before he ascended into heaven. Moreover, the priests, who had issued out a proclamation against him, (Joh 11:57,) were to be awed, at least, for a while, and restrained from offering him violence. For as he had doctrines to teach, rebukes to give, and other things to do, that would not fail to incense those proud rulers, without doubt they would have put him to death prematurely, had not the people appeared on his side.” Now, it seems, when this great multitude saw him mounted, they immediately bethought themselves of showing him the honours which kings were wont to receive at their creation; (see 2Ki 9:15;) and in their triumphal entries into their capital cities. For as they all firmly believed that he would take the reins of government into his own hands at this passover, they had a mind to make his entry into Jerusalem have the air of a triumph. Accordingly some spread their garments in the way: others cut down branches of the trees, and strewed them in the way — Carrying the larger sort on high in procession before the Messiah, as demonstrations of their joy.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v7 And put on them their clothes - This was…
And put on them their clothes - This was done as a token of respect, 2Ki 9:13.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv5, 7 Some manuscripts read Isaias, others Zacharias: the text seems…
Some manuscripts read Isaias, others Zacharias: the text seems to be extracted from both, but particularly the latter, the sense of which is taken, though not verbatim, from the Septuagint version. See Isaias lxii. 2. and Zacharias ix. 9.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On vv5, 7 5. Tell ye the daughter of Zion — This…
5. Tell ye the daughter of Zion — This is a memorable prophecy of the Messiah in his humble and peaceful character. It is thus translated from the Hebrew by Hengstenberg: “Rejoice greatly, thou daughter of Zion! shout for joy, thou daughter of Jerusalem! Behold, thy king comes to thee; he is just and protected of God, afflicted and riding upon a foal the son of an ass.” The prophecy of the entire preceding part of the ninth chapter of Zechariah, Hengstenberg holds to be a clear prediction of the conquests of Alexander the Great. But with these words at the ninth verse commences, in contrast, the descriptive picture of Jesus the Prince of peace. It was applied by the ancient Jews to the Messiah.
Daughter of Zion — The pious part of the Jewish people. And a colt the foal of an ass — Strauss and ether objectors have maintained that this is simply a Hebrew parallelism, in which the last clause is but an echo of the former, both possessing the same meaning. Thereby the colt foal in the last clause would be the same as the ass in the first clause, both being terms for one and the same animal. But Hengstenberg justly denies that by the laws of Hebrew parallelism the two would necessarily mean the same individual animal. In the passage Gen_49:11 : “Binding his foal unto the vine, his ass’s colt unto the choice vine,” no one would claim that the foal and the colt were necessarily the same individual. In the present case it was our Lord’s purpose to make his procession with both animals into Jerusalem a sort of visible embodiment of the prophet’s words. Nor must this voluntary act upon the part of our Lord be looked upon as being a literal and final fulfilment of the prophecy. The prophet does not by these words intend to describe this or any particular scene. He only takes the riding upon the ass as the image to illustrate the meekness of the Messianic King. And our Lord, in thus acting the image of the prophet in visible form, does call the attention of the Jewish nation to his claim to be the King predicted by this prophetic image. This our Saviour performed at the passover, when the Jewish nation was, by representatives, present to behold; when perhaps millions of the nation were actually present to bear the news to all parts of the land.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv5, 7 5. Tell ye the daughter of Sion, &c.] Zec_9:9.…
5. Tell ye the daughter of Sion, &c.] Zec_9:9. The prophet is predicting the triumph of Israel and the fall of the neighbouring nations. The prophecy contains three distinct Hebrew words for an “ass.” “Sitting upon an ass (chamâr, from a root meaning red) and a colt (air, ‘a young male ass’) the foal (lit. ‘the son’) of an ass (athôn = ‘a she-ass,’ from a root meaning ‘slow’).”
meek] See ch. Mat_5:5.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv5–7 (5) Tell ye the daughter of Sion.—The words seem…
(5) Tell ye the daughter of Sion.—The words seem to have been cited from memory, the Hebrew text of Zec_9:9 beginning, “Rejoice greatly, O daughter of Sion; shout O daughter of Jerusalem,” and inserting “just, and having salvation” in the description of the King. As the words stand in Zechariah (we need not here discuss the question as to the authorship or composition of that book) they paint the ideal King coming, not with “chariot” and “horse” and “battle bow,” like the conquerors of earthly kingdoms, but as a prince of peace, reviving the lowlier pageantry of the days of the Judges (Jdg_5:10; Jdg_10:4; Jdg_12:14), and yet exercising a wider dominion than David or Solomon had done, “from sea to sea, and from the river (Euphrates) to the ends of the earth” (Zec_9:10). That ideal our Lord claimed to fulfil. Thus interpreted, His act was in part an apparent concession to the fevered expectations of His disciples and the multitude; in part also a protest, the meaning of which they would afterwards understand, against the character of those expectations and the self-seeking spirit which mingled with them. Here, as before, we trace the grave, sad accommodation to thoughts other than His own to which the Teacher of new truths must often have recourse when He finds Himself misinterpreted by those who stand altogether on a lower level. They wished Him to claim the kingdom, that they might sit on His right hand and on His left. Well, He would do so, but it would be a kingdom “not of this world” (Joh_18:36), utterly unlike all that they were looking for.
A colt the foal of an ass.—Literally, of a beast of burden, the word not being the same as that previously used. In the Hebrew of Zechariah the word reproduces the old poetic phraseology of Gen_49:11.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv5–7 Tell ye the daughter of Zion. This is from…
Tell ye the daughter of Zion. This is from Isaiah. (comp. Zep_3:14) The passage in Zechariah begins, "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem." The "daughter of Zion" is Jerusalem herself, named from the chief of the hills on which the city was built. Of course, the term includes all the inhabitants. Behold; marking the suddenness and unexpected nature of the event. Thy King. A King of thine own race, no stranger, one predestined for thee, foretold by all the prophets, who was to occupy the throne of David and to reign forever. Unto thee. For thy special good, to make his abode with thee. (comp. Isa_9:6) Meek. As Christ himself says, "I am meek and lowly in heart", (Mat_11:29) far removed from pomp and warlike greatness; and yet, according to his own Beatitude, the meek shall inherit the earth, (Mat_5:5) win victories which material forces can never obtain, triumph through humiliation. The original in Zechariah gives other characteristics of Messiah: "He is just, and having salvation;" i.e. endowed with salvation, either as being protected by God, or victorious and so able to save his people. Sitting upon an ass. Coming as King, he could not walk undistinguished among the crowd; he must ride. But to mount a war horse would denote that he was leader of an army or a worldly potentate; so he rides upon an ass, an animal used by the judges of Israel, and chieftains on peaceful errands; (Jud_1:5:10 10:4) one, too, greatly valued, and often of stately appearance in Palestine. And (kai) a colt the foal of an ass; such as she asses bear, and one not trained. It is questioned whether the conjunction here expresses addition, implying that Christ mounted both animals in succession, or is merely explanatory, equivalent to videlicet, an ass, yea, even the foal of an ass. It seems unlikely that, in accomplishing the short distance between Bethphage and Jerusalem (only a mile or two), our Lord should have changed from one beast to the other; and the other three evangelists say expressly that Christ rode the colt, omitting all mention of the mother. The she ass doubtless kept close to its foal, so the prophecy was exactly fulfilled, but the animal that bore the Saviour was the colt. If the two animals represent respectively the Jews and Gentiles (see on ver. 2), it seems hardly necessary for typical reasons that Jesus should thus symbolize his triumph over the disciplined Jews, while it is obvious that the lesson of his supremacy over the untaught Gentiles needed exemplification. The prophet certainly contemplates the two animals in the procession. "The old theocracy runs idly and instinctively by the side of the young Church, which has become the true bearer of the Divinity of Christ" (Lange). No king had ever thus come to Jerusalem; such a circumstance was predicted of Messiah alone, and Christ alone fulfilled it to the letter, showing of what nature his kingdom was.
Vers. 5, 8. Signs of meekness and sifters of joy.
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"Thy King cometh unto thee, meek;" "And a very great multitude spread their garments in the way." The word "meek" is used in Scripture for "not self-assertive," "not seeking one"s own." It is not to be confounded with "humility." The apostle puts "humbleness of mind" and "meekness" alongside each other in such a way that we cannot fail to observe the distinction between them. Moses was the "meekest of men," but certainly not the most humble. It is usual to associate our Lord"s "meekness" with his riding on so lowly an animal; but this is to transfer our Western ideas of asses to Eastern lands; and it also fails to observe that in ver. 5 there are two assertions, each distinct from the other. Our Lord was "meek;" and our Lord was "sitting upon an ass." If we take the word "meek" here in its usual meaning, "not self-assertive," we may find fresh suggestion in the passage. The signs of joy given in vers. 8, 9 are characteristically Eastern. Bishop Heber thus describes his march to Colombo: "The road was decorated the whole way as for a festival, with long strips of palm branches hung upon strings on either side; and whenever we stopped we found the ground spread with white cloth, and awnings erected, beautifully decorated with flowers and fruit, and festooned with palm branches. These remnants of the ancient custom mentioned in the Bible, of strewing the road with palm branches and garments, are curious and interesting.
I THE MEEKNESS OF JESUS. This is not the thing which first arrests attention. Indeed, on this one occasion Jesus seems to be asserting himself. Look deeper, and it will be found that he is not. He is not in any of the senses men put into that term. There, riding into Jerusalem as a King, he has no intention of setting up any such kingdom as men expect; he does not mean to use any force; you could never mistake him for a conqueror. There is submission, there is no self-assertion.
II THE JOY OF THE PEOPLE. In calling Jesus the "Son of David," the people recognized him as the long promised Messiah; and, without clear apprehensions of what his work was to be, they could rejoice in the realization of the national hope. Their joy made it clear to the Jerusalem officials that Jesus claimed to be the Messiah. There could be no mistake. They must accept or reject the claim. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On v7 7. They set him thereon. Hitherto he had entered…
7. They set him thereon. Hitherto he had entered the holy city on foot; this day he would enter as David and the judges of Israel were wont—riding on the ass.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Paul E. Kretzmann 1924 · Public Domain On v6 The triumphant entry:
The triumphant entry:
v. 6. And the disciples went, and did as Jesus commanded them,
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v. 7. and brought the ass and the colt, and put on them their clothes, and they set Him thereon.
v. 8. And a very great multitude spread their garments in the way; others cut down branches from the trees, and strewed them in the way.
v. 9. And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David! Blessed is He that cometh in the name of the Lord; Hosanna in the highest!
While Jesus was waiting at the entrance to Bethphage, the disciples carried out His command, receiving, incidentally, further confirmation of their trust in Him. Obedience to His Word will never cause a Christian to be ashamed. The animals, as they were brought to the Lord, were not saddled. But now a peculiar ecstasy took hold of the disciples and of the ever-increasing multitude. Quickly taking off their outer garments, a kind of loose coat, they spread these upon the foal, to make a seat for their Master. The example of the first disciples was infectious. All the rest of them, as well as a large number of the people, took their garments and spread them out on the way, as if to receive an emperor, a mighty king. And still the excitement spread. Since many of the customs of the great festivals were, upon occasion, transferred from one to the other, the people did not hesitate, also in this instance, to borrow the usages of the Feast of Tabernacles. Some of them cut down or tore down branches from the trees along the way, and cast them down to make a leafy carpet before Him. But the climax of the exultation was reached at the summit of the Mount of Olives. Here the ranks of the early singers were swelled by great crowds of newcomers, and while the latter turned and marched ahead, the others followed behind the Lord. And in antiphonal shouting the joyous acclaim of the people rose up to heaven as they chanted sections from the great Hallel, with the doxology used on great festivals, Psa 118:25-26. They openly proclaim Him as the Son of David, as the true Messiah, they wish Him blessing and salvation from above. Far and wide, the people joined in this demonstration in honor of the lowly Nazarene. They gladly sacrificed their holiday garments, their festival ornaments, they brought the palm branches and waved the green fronds of early spring to give full expression to their joy, to their confession of their Lord, the Messiah. It is most unfortunate that this exultation was only temporary, and quickly forgotten. And yet the Spirit of the Lord had here, for a short while at least, taken hold of the people. God wanted thus to give testimony in behalf of His Son, before the shame and the horror of the cross would be laid upon Him. And it was prophetic of the time when every tongue would confess that Jesus is the Lord.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v6 These were outer clothing or long coats.
cloaks
These were outer clothing or long coats.
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crowd spread their cloaks on the road, and others cut branches from the trees and spread them in the road
These are ways to show honor to Jesus as he was entering Jerusalem. (See: Assumed Knowledge and Implicit Information and Symbolic Action)
translationWords
disciple
Jesus
instruct
donkey
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.