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Explanation for:
Matthew
21
:
1
And when they drew nigh to Jerusalem, and were come to Bethphage, unto mount Olivet, then Jesus sent two disciples,
11
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{"arr":[{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Prior to His journey to Jerusalem, Christ had often visited, yet never with such magnificence. This was due to the fact that the time was not yet ripe in His ministry; He was still relatively unknown, and the moment of His suffering had not yet arrived. Consequently, He lived in a manner akin to others, largely keeping His identity concealed; revealing Himself too early would not have produced wonder, but rather provoked even greater animosity from the Jewish leaders. However, once He had demonstrated numerous signs of His divine authority and the cross loomed close, He displayed His glory with greater determination and intentionality, taking actions that would undoubtedly provoke them. While this boldness could have been exhibited from the outset, it would have been premature and ineffectual."},{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"As He departed from Jericho, accompanied by a vast multitude, He healed the blind and made His way toward Jerusalem, blessed with numerous gifts. After granting salvation to His followers, He intended to enter the city of peace, the place dedicated to experiencing God's presence, and the stronghold meant to guard against adversaries. When He approached Jerusalem and reached Bethphage, known as the house of the jaws—this was where the priests resided, embodying the essence of confession, located on the Mount of Olives, a site illuminated with knowledge and a haven from toil and distress—He sent two of His disciples, representing both contemplation and action, into the village ahead. He instructed them to enter this village that lay before them, one that was resistant to their message and resistant to the burdens of faith. He assured them that they would immediately find a donkey tied, as well as her colt nearby. He directed them to untie them and bring them to Him. This donkey was ensnared by numerous bonds of sin. The donkey, untamed and unable to submit to restraint along with her offspring, as noted in the Gospel of Luke (Luke 19:30), had been subjected to many masters, failing to adhere to any singular truth or teaching. Still, despite these many masters who usurped unwarranted authority, they did not dare resist the true Lord and His messengers sent to free her. We will address the significance of the donkey and her colt in further discourse."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"As His final moments approached, He acted with heightened authority. In fulfillment of prophecy regarding a donkey and its colt, He, being the Sovereign of all creation, instructed the messengers to declare, “The Lord has need of it,” and once the task was completed, He returned them to their owners. It is noteworthy that Matthew references both a donkey and a colt, while Mark (Mark 11:2) mentions only the colt, which he describes as being tied (πωλον), one that no human being had ever ridden. Luke conveys a similar account (Luke 19:30). Moreover, John (John 12:14) refers to it as οναριον, meaning a young donkey, since πωλος generally refers to a young animal and can also denote a young donkey. What can we infer from this? Jesus Christ required both animals: the donkey served as His mount, while the young donkey followed closely. The colt symbolizes the new Gentile nation, which, prior to faith in Christ, had not been subject to the divine law’s yoke—one upon which no prophet or apostle had ever sat. The donkey represents the ancient Jewish nation, which lived under the constraints of the law. The young donkey carries Christ, and the donkey trails behind, illustrating that after Christ has rested upon the Gentiles who believe in Him, the Jews will follow. The Apostle Paul expresses this truth, stating that partial blindness has come upon Israel until the fullness of the Gentiles has come in; then all Israel will be saved (Rom. 11:25). Thus, Matthew accurately records both animals, while others, for conciseness, note only the donkey, as it was the one ridden by the Savior while remaining silent in its following role. Christ chose to ride on a young donkey, not only to foreshadow future events but also to emphasize that in instances where those of lesser means needed animals, His disciples should reflect modesty in their choices, opting for a donkey rather than a horse or mule, and being content with only what is necessary."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"(Isaiah 62:11, Zechariah 9:9). The Lord chose to ride on a donkey, not out of necessity but solely to fulfill the prophecy, while also teaching us the virtue of humility, as he did not mount a horse but instead humbly approached on a donkey. He accomplishes this prophecy in both a historical and a deeper, spiritual manner: historically, by visibly riding a donkey, and allegorically, by symbolizing his connection to a new, ungoverned people, the Gentiles. The donkey and the ass symbolize those held captive by their transgressions. Two individuals were dispatched for this purpose—Paul to the Gentiles and Peter to the Jews. Even today, the Apostle and the Gospel are the means by which we are liberated from our sins. Christ approaches with gentleness, as during his first appearance he came not to condemn the world but to redeem it. While other Jewish rulers were shrewd and unjust, Christ embodies a king of meekness."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"Frequently, our Lord Jesus Christ journeyed to Jerusalem; however, He entered it with unmatched glory following the resurrection of Lazarus, just prior to His passion. Until that moment, He had consistently shunned any form of honor and had earnestly instructed His disciples not to reveal to anyone that He was the awaited Messiah, the King of Israel. Yet now, He graciously accepted the royal accolades from the crowd, entering Jerusalem in a triumphant manner, seated on a donkey, reminiscent of His ancestor David, amid jubilant proclamations as King, Conqueror of death, and the foretold Son of David—the Messiah. What is the significance of this event? Why did He embrace such honors this time, even choosing to ride a donkey for greater solemnity? It marked the moment to publicly declare His identity as the genuine promised Messiah, ensuring that the Jews who had rejected Him could not excuse themselves for failing to recognize Him as the Christ, the Son of David. Those who were keen listeners of Jesus’ teachings and witnessed His miraculous deeds could no longer deny in their hearts that He was the Messiah, even without a formal declaration. However, it was imperative for the majority to have a clear and public affirmation from the Lord Himself of His role as the Messiah, whose arrival, according to Jewish belief, should be known throughout the land. Consequently, even prior, some Jews with genuine or feigned zeal questioned Him loudly, \\"How long will You keep us in suspense? If You are the Christ, tell us plainly\\" (John 10:24). Thus, in response to such inquiries, Jesus made His regal entrance into Jerusalem, proclaiming to the people that He is indeed the true Messiah, the Christ. No one could continue to be confused about the identity of the Galilean Prophet. Yet, why did He declare Himself the Messiah and King only moments before His suffering? Earlier announcements would have been untimely. St. Chrysostom notes that \\"at the beginning of the construction of our salvation,\\" He had not yet been fully revealed, and the time for His suffering had not yet arrived. Until then, He was, in a sense, veiled. But after demonstrating numerous acts of His divine power, as the cross loomed near, He made this triumphant proclamation. Although He could have revealed His identity from the start, it would have served little purpose. Jesus understood that His adversaries, despite witnessing His miracles, would remain blind to acknowledging Him as the Messiah; rather, His public declaration would only intensify their hostility and spur them towards crucifying Him. Until the appointed time of His death—until He fulfilled His divine mission on earth and established the foundation for the Kingdom of God—His death would be premature. He realized that once the people recognized Him as the promised Son of David, the King of Israel, they would not resist the Romans, leading Him to withhold His royal status publicly until just five days before His sacrificial death. His crucifixion would put an end to any illusions of an earthly reign for the Messiah. \\"The Lord goes openly,\\" Blessed Theophylact observes, \\"so that if they choose to, they may perceive His glory, and through the fulfillment of the prophecies concerning Him, come to know the truth. And if they refuse to comprehend, this situation serves to condemn them further.\\" The Holy Fathers assert that the Lord entered Jerusalem as the rightful King of Israel to dismantle any notions of an earthly kingdom among His compatriots. Indeed, the fantasies of such a kingdom were rooted in prophecies depicting the Messiah as a sovereign. Jesus publicly illustrated how the Messiah could embody prophetic kingship while being entirely detached from worldly power. \\"Among those who admired Jesus Christ were many notable individuals and affluent people, who could have easily ensured His grand entrance as the King of Israel. Yet, He refrained from such spectacle; He approached all of Jerusalem with His customary simplicity and humility, lacking any royal finery. He was hailed as the King of Israel; praises were sung in His honor; palm branches and garments were laid before Him, expressing immense love, sincerity, and fervor; but where was the royal carriage? Where were the armed guards? Where were the regal adornments? All that accompanied Him were twelve disciples, as humble as their Lord, and a borrowed donkey and colt. The one who appeared in such simplicity and poverty had not previously entered in such a manner! The only adornment for His entrance was the genuine joy and enthusiasm of the people and His disciples, so that any discerning observer could recognize the sacred truth expressed before Pilate: that Jesus Christ’s kingdom is not of this world. If there had been anything in His grand entry into Jerusalem that contravened the existing civil order or posed a threat to Roman rule, it is unimaginable that the Roman guards, who were known for their strictness and even heightened vigilance during the feast, would have ignored such a procession. Yet, they paid it no mind. Could this significant event escape the notice of Pilate, the governor of Judea, a man known for his suspicion and sternness, who would not shy away from using extreme measures at the slightest hint of unrest? The lack of acknowledgment from Pilate indicates that the Roman authorities perceived Jesus Christ's entrance into Jerusalem as entirely compatible with their interests, devoid of any threat to the established order. Ultimately, who could defame Him more than His own adversaries? Yet, despite their malice, they did not dare to criticize His entry into Jerusalem, either before the Sanhedrin or Pilate, such was its purity and innocence. At the same time, it was deeply marvelous and unmistakably divine.\\" Let us attentively reflect on the message of the Holy Gospel concerning the triumphant entry of our Savior into Jerusalem. The Evangelist John recounts that, following the resurrection of Lazarus, the Lord Jesus Christ temporarily retreated to the small town of Ephraim, situated in the wilderness near the Mount of Temptation. In that serene solitude, He prepared Himself spiritually through prayerful communion with God the Father for the impending trials and crucifixion. Afterward, as a Lamb destined for sacrifice, He made His way to Jerusalem via Bethany, where His beloved friends hosted a supper for Him. Six days prior to the Passover feast, He departed from the hospitable refuge of Lazarus, and in line with His custom, set off on foot towards Jerusalem. \\"If any king were to make a formal entrance into a royal city,\\" states St. Philaret of Moscow, \\"the occasion would be meticulously planned and arranged in advance. Yet, we see no such preparations made by Our Lord until the very day, nearly until the very moment of His royal entry into Jerusalem. The day before, He had dined in Bethany, where Lazarus had been raised, and during the anointing of His feet with oil, He spoke not of preparations for His crowning, but for His burial. Many gathered there, not merely for Jesus, but to witness Lazarus\\" (John 12:9, 12). This morning, He traveled to Jerusalem with His disciples in the same manner as usual. St. Luke writes that \\"when He had said this, He went on ahead, going up to Jerusalem\\" (Luke 19:28). No arrangements had been made, and no one anticipated His crowning. His disciples were initially oblivious to this significance (John 12:16). Suddenly, the situation unfolded, and it rapidly came to fruition. As they approached Jerusalem and arrived at Bethphage, a small village on the slopes of the Mount of Olives, Jesus sent two of His disciples."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"They arrived at Bethphage, a village likely situated closest to Bethany (Mark 11:1, Luke 19:29), though today there is no evidence of its existence, and it is only mentioned in the Talmud, never in the Old Testament. The name Bethphage translates to \\"house of figs,\\" likely due to the abundance of fig trees in that area. Next, they headed to the Mount of Olives, named for the numerous olive trees found there. This mount lies east of Jerusalem, separated from the city by the Kedron, a brook that is nearly dry in the summer months but experiences significant flow during the seasonal rains typical of Palestine. On the western slope of the Mount of Olives is the garden known as Gethsemane, while Bethphage and Bethany are located on its eastern slope. The mountain's elevation allows for a clear view of all parts of Jerusalem. There are two routes from Bethany to Jerusalem: one circumvents the Mount of Olives from the south, while the other traverses the summit of the mountain; although the latter is shorter, it proves to be more challenging and laborious."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"The Gracious Entrance of the Lord into Jerusalem The following day after the meal in Bethany, Jesus set out for Jerusalem. Upon arriving at the Mount of Olives, which obscured the sacred city from sight, He paused; naturally, the entire multitude accompanying Him also came to a halt."},{"author-name":"Lopuchin A.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c891400ee1341634d2276d_Lopuchin%20A.P..png","category":"Christian Authors","century":19,"exegesis-text":"The ultimate and pivotal moment in the life of Christ was approaching. The hostility of His adversaries was intensifying, as they sought ways to diminish His standing among the people and even conspired to take His life. It was no longer appropriate for Him to remain silent about His identity as the Messiah. Until this point, Christ had subtly indicated His status as the promised Messiah through private encounters; now was the time for a public declaration, affirming emphatically that He was indeed the genuine Messiah-King, the rightful Son of David. The Savior made this proclamation with His significant entry into Jerusalem. At great festivals, it was customary for throngs of worshipers from all directions to enter the holy city with great solemnity and expressions of joy. Recognized widely as a prophet and a glorious teacher, Christ sought to make a notable entrance and seized this moment to reveal His glory one final time. While He had traditionally approached Jerusalem on foot, He now desired to enter as His forebear David had on multiple occasions—specifically, upon a donkey. This gentle and serviceable animal was held in high esteem in the East, and the Jews cherished various historical associations with it, rendering it even more dignified and beloved than the proud horses imported from Egypt. The significance of the donkey was particularly elevated due to the prophetic declaration that the Messiah-King would make His entrance into Jerusalem in such a manner (Zechariah 9:9). Thus, the Savior's entrance into the holy city served as a powerful and clear affirmation of His Messiahship. Early on the morning of the ninth of Nisan, the Savior departed from His welcoming abode in Bethany and, in accordance with customary practice, journeyed on foot with His disciples toward Jerusalem. As they descended into a small valley adorned with fig and olive trees, they neared the village of Bethphage, which, like Bethany, was considered part of Jerusalem due to its proximity as dictated by rabbinical law. Christ’s hidden disciples and followers were scattered in various locations, and to one residing in Bethphage, He sent two of His disciples to request a donkey for His momentous entrance into Jerusalem. The disciples meticulously obeyed His instruction, returning with both a donkey and a colt."},{"author-name":"Paul Matwejewski","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8969f5be0d592d5a10576_Paul%20Matwejewski.png","category":"Christian Authors","century":19,"exegesis-text":"The concluding days of our Lord's earthly ministry were approaching, marking the end of His three-and-a-half-year mission aimed at the redemption of humanity. Through His tireless proclamation of the Gospel and countless miraculous signs of divine power, the Savior cultivated faith among His disciples and followers. However, the divine plan of the Most Holy Trinity to redeem mankind from sin, judgment, and eternal damnation through the blood of the ultimate Sacrifice had not yet reached its fulfillment. The Spotless Lamb of God, who was known before the world's creation, was destined to pour out His precious blood (1 Pet. 1:19, 20) to cleanse the sins of all humankind (1 Jn. 2:2), to draw us to God (1 Pet. 3:18), to shatter the works of the adversary (1 Jn. 3:8), to open the gates of Heaven (Eph. 2:6), and to grant us the inheritance of eternal life (Titus 3:7). The time of Easter was impending—the singular moment in human history when our true Passover, Christ, was to be offered (1 Cor. 5:7), through which He would annul the one who held the power of death, that is, the adversary (Heb. 2:14), and liberate believers from spiritual bondage into the glorious freedom as children of God (Rom. 8:21).\\n\\nOn the First Day of the Last Week, our Lord triumphantly entered Jerusalem (Mt. 21:1-16; Mk. 11:1-10; Lk. 19:29-46; Jn. 12:12-19). He commenced the last days of His earthly existence with this significant act, presenting Himself as the Savior foretold by the prophets and longed for by Israel. Although His hour had not yet come (John 7:6) and the moment of His glorification on the cross had not arrived (17:1), He skillfully evaded all scenarios where the crowd’s fervor might have led to misguided expectations regarding the restoration of Israel’s ancient kingdom (John 6:15). This was to prevent misinterpretation and to maintain the purity of truth, prompting Him often to instruct His disciples to keep silent about His identity as the awaited Messiah (Matt. 12:16; 16:20; 17:9; Mk. 5:43; Lk. 5:14). With the shadow of His impending sufferings, the people's dreams could not spiral into extreme folly, and the cross ultimately extinguished any such ambitions among His followers. \\n\\nSt. John Chrysostom notes that previously, while Jesus had journeyed to Jerusalem, He had not done so with such grandeur, as His time of suffering had not yet approached. His early visits did not set Him apart, as He remained largely concealed. According to the holy father's reflection, such a glorious entrance at that moment would have been unwarranted and would only provoke further animosity among the Jews. Throughout His ministry, some were convinced by His teachings and miracles, whereas others yearned for a clear affirmation from Him of His being the Messiah (John 10:24). Thus, the first day of the Seven Weeks, culminating with the God-Man's crucifixion, became a monumental day affecting not only many contemporaries of the Lord but also the entire Jewish nation. It served to enlighten the uninformed, to edify the obstinate, to dispel doubts among the unsure, and ultimately to fortify the faith of true believers. Jesus Christ presented Himself for the last time before His chosen people, the children of Zion, radiating the celestial majesty of a gentle, just, and salvific King (Zechariah 9:9). By rejecting their Savior, the Jews could no longer claim ignorance and faced the daunting consequences of divine judgment: “it comes openly,” as noted by the blessed Theophylact, “so they may discern His glory and grasp the fulfillment of prophecies concerning Him; should they choose not to understand, this reality might condemn them further.\\n\\nMoreover, the Lord's entry into Jerusalem carried profound significance. The day coincided with the occasion on which, according to the Mosaic law (Exodus 12:3), each household selected a lamb for the Passover feast. This lamb, serving as a visible reminder of God's ancient favor towards the Israelites in Egypt, was a foreshadowing of the pure and unblemished Lamb (1 Pet. 1:19), the Lamb slain from the foundation of the world (Rev. 5:12; Rev. 13:8), and the Lamb of God who removes the sins of the world (Jn. 1:29). When the appointed time arrived, the Lamb—described by St. Gregory the Theologian as a Sacrifice and yet also a Hierarch, a Priest, and God—prepared to present Himself before the people, fulfilling the sign of the Old Testament Passover and becoming a new Passover for the new Israel. Entering the holy city as a sacrificial offering destined for crucifixion, Jesus Christ anticipated His imminent suffering and death throughout the remaining days of His earthly existence. For the Lord’s disciples, after being instructed by the Holy Spirit (John 14:26) and having their minds opened to comprehend the Scriptures (Luke 24:45), the jubilant shouts of the crowd and the triumphant symbols accompanying His entry could later reveal a deeper meaning—Christ's victory over death and hell (1 Corinthians 15:55, 57). \\n\\nThe Holy Church, in her hymns glorifying the Lord as the \\"Conqueror of Death,\\" explains that the children of Israel greeted Him with branches and palms, “proclaiming the victory of the Resurrection,” and refers to the branches and palms themselves as symbols of that Resurrection. The solemn procession of the Lord into Jerusalem, despite the extraordinary honors bestowed upon Him by the people and His disciples, lacked any traces of earthly magnificence. There were no trappings characteristic of the processions of worldly kings, as St. Proclus noted—no weapons, shields, spears, or imposing guards, but rather a young, humble donkey being prepared for service, accompanied by His disciples. Was it not fitting for the good and faithful Shepherd, who willingly chose to sacrifice His life for His flock, to approach as God against the devil—not with fearsome might that even the eye cannot withstand, but in meek flesh, to bind the strong? The King arrived to confront the tormentor, not with divine power but with the perceived weakness of the cross, thereby rescuing the prey from the cunning serpent.\\n\\nOn the great day of His advent, Jesus Christ presented Himself to the Jewish people with characteristic simplicity, gentleness, and humility—qualities that stood in stark contrast to their expectations of earthly dominion. While this event incited a stir among the people, it did not escalate to an unprecedented level; even His most ardent adversaries, gathering accusations against Him, refrained from mentioning His entry into the holy city. Similarly, the Romans, vigilant guardians of their authority in Judea, who used brutal force to suppress any threats to their power, found the manner of the Lord's entrance innocuous, free from any hint of rebellion. Following the Supper at Bethany, the next day, the Savior continued His journey towards Jerusalem. As He neared Bethphage, a village adjacent to Bethany on the eastern slope of the Mount of Olives (Mark 11:1; Luke 19:29), He summoned two of His disciples and instructed them: “Go into the village directly ahead of you; there, as you enter, you will find a tethered donkey and her colt, on which no one has previously sat. If anyone questions you, saying, ‘Why are you doing this?’ tell them, ‘The Lord needs it.’” \\n\\nIt is noteworthy that the disciples did not immediately grasp the purpose and significance of the magnificent unfolding event (John 12:16). They were aware of the ancient prophecy concerning the royal entrance of the Savior to Jerusalem, yet still held on to the popular expectation of the Messiah's political reign, leading them to believe that this prophecy would eventually manifest differently. To console the nation of Israel amidst their trials, the prophet Zechariah foretold a King who would bring peace and salvation: “Behold, your King comes to you, just and humble, mounted on a donkey, on a colt, the foal of a donkey” (Zechariah 9:9). It was only after Jesus was glorified—that is, following His resurrection and ascension—that the disciples recalled these prophecies and recognized the fulfillment of such events (12:16). Yet, even before this occasion, their understanding of the words and deeds of their Master had not always been clear, leading them to fulfill His command without undue scrutiny."},{"author-name":"Bogolepow D.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"The day following the supper at Simon the leper's house, specifically the first day of the week before Passover, Jesus Christ commenced His majestic entry into Jerusalem. The Gospel writers account for this momentous occasion with remarkable consistency, although each provides unique details that, when synthesized, create a comprehensive narrative. Mark provides the time of day for Jesus's royal entry, noting it was in the afternoon; upon arriving at the temple, Jesus did not stay for long because it was already late. The Gospel of John uniquely specifies that Jesus spent a prior day in Bethany before this significant event, while the other Gospel writers portray His journey from the region beyond the Jordan as continuous. They refer to Bethphage, or both Bethphage and Bethany, as the locations from which this solemn procession began. Matthew’s account does not mention Bethany, indicating more clearly that the village from which the disciples were instructed to retrieve the donkey and colt was Bethphage. This conclusion is further supported by John’s narrative, which suggests that the discovery of the young donkey by Jesus occurred on the path from Bethany. \\n\\nNote: \\nThis observation regarding the Hebrew text should not imply that Jesus did not perform significant acts in the temple during this time; rather, it indicates that He was unable to remain for an extended period to teach the people, as He did on subsequent days. It can be inferred that Bethphage was situated along the route from Bethany to Jerusalem on the Mount of Olives, although its precise location remains the subject of varied interpretations."},{"author-name":"Alexander Gorsky","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8884037c1e1c51e1332e2_Alexander%20Gorsky.png","category":"Christian Authors","century":19,"exegesis-text":"After the Sabbath concluded, individuals began making their way from Jerusalem to Bethany. Many had already gathered in Jerusalem for the feast, intending to engage in the familiar rites and ceremonies essential for the celebration. This time, however, their interest was not solely in Jesus but also in Lazarus, wishing to witness and affirm his resurrection. On the following morning, fresh crowds emerged from Jerusalem. Given the circumstances, His entry into Jerusalem must have been notably distinct from earlier instances. The people were overjoyed to hear of the purpose behind Lazarus's resurrection and prepared to honor Him in a manner befitting their understanding of the Messiah. Yet, the Lord could have chosen to avoid such a grand entrance if that had not been His desire; He could have entered Jerusalem quietly, either alone or with only His disciples, or even opted to stay away from Jerusalem altogether amidst such tension. However, He deemed it necessary, and it would be inaccurate to say He merely capitalized on these events as mere happenstance. In reality, this intention was evident from His prior actions. A similar dynamic had unfolded in Jericho. His purposeful intent became even clearer when, despite Bethany’s proximity to Jerusalem, He instructed two of His disciples to go ahead to the village of Bethphage on the slopes of the Mount of Olives to secure a donkey and a colt for Him. The disciples placed their garments upon them, and Jesus mounted a young donkey that had never been used for labor. This fulfilled the prophecy, which portrayed the arrival of the Messiah to Jerusalem and symbolized a peaceful and humble king. By choosing this animal, He emphasized peace rather than conflict (Zechariah 9:9-10). In this posture, He became visible to all, further igniting the fervor of the crowd."}]}
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