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Explanation for:
Matthew
21
:
3
And if any man shall say anything to you, say ye, that the Lord hath need of them: and forthwith he will let them go.
11
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{"arr":[{"author-name":"Anonymous Commentary (Opus Imperfectum)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":4,"exegesis-text":"And if anyone speaks to you, respond that the Master has need of them, and He will send them immediately. Do not refer to Him as ‘Your Lord’ or ‘Our Lord’ or ‘Lord of the beasts,’ so that they may comprehend that I am the sole Sovereign, not just of the creatures but also over all who yield to Me, and even over every person, including those who rebel against Me. Even sinners are inherently Mine, even if they choose to align with the adversary. The earth belongs to the Lord along with all that inhabits it, as stated in Psalm 23:1. Therefore, these creatures are essential to the Lord, for it is fitting that the creation should honor its Creator."},{"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":"Reflect with me on the multitude of miracles present here and the numerous prophecies that have come to fruition. The Lord declared, “You shall find a donkey,” and He precisely predicted that no one would object, but rather they would remain silent upon hearing this. This serves as a severe indictment against the Jewish people: if Christ was able to command those unfamiliar with Him and who had not witnessed His works to relinquish their possessions without protest, how much more culpable are the Jews who, after observing countless miracles performed by Him, still chose not to believe. Do not dismiss this incident as trivial. What could motivate those humble individuals, possibly farmers, to relinquish their belongings without resistance? And I must emphasize—without any challenge at all! They did not even inquire or protest; upon hearing the request from the Lord, they yielded without objection. Whether they remained silent as their livestock was taken or expressed some words but ultimately complied when informed of the Lord’s desire, both scenarios are astonishing, particularly considering they had not encountered Him personally, only His disciples. Through this, the Lord makes it evident that He could have silenced the hard-hearted Jews who came to arrest Him, yet He chose not to intervene. Conversely, He instructs His followers to offer whatever He asks of them; He intends for them to surrender even their very lives without dispute. If those who were strangers to Him followed His command, how much more should His followers be willing to give everything to Him?"},{"author-name":"Hilarius of Poitiers","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88cb92f12b3278598f946_Hilarius%20of%20Poitiers.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"The followers of Christ were instructed to go into the village and free the tied donkey and its colt, bringing them to Him. If anyone inquires about their actions, they should respond that these animals are required by the Lord, and they are needed immediately. From previous teachings, we recognize that the two sons of Zebedee represent the dual calling of Israel. It is fitting to view the two disciples sent to retrieve the donkey and its colt as reflecting the subsequent dual calling of the Gentiles. Primarily, this pertains to the Samaritans who turned away from the law following their exile—they had endured lives marked by captivity and oppression. It also includes the fierce and aggressive Gentiles. Thus, the two disciples are dispatched to liberate those ensnared by error and ignorance. Their mission begins in Jerusalem, the origin of all callings. On their journey to Jerusalem, the mother of the sons of Zebedee approached the Lord, as the two appeals regarding the law—the apostles and John—result in the salvation of Israel. Likewise, the initial converts from the Gentiles include the Samaritans who believed through Philip (Acts 8:5-12) and Cornelius, who was brought to faith by Peter (Acts 10:1-48). The directive to the disciples to say that the donkey and the colt are essential to the Lord and must be freed immediately indicates that the two heralds of faith, in accordance with the gospel, must devote themselves to the Lord as His chosen. Therefore, the prophecy concerning the Lord’s entrance into Jerusalem on a donkey and its colt was fulfilled."},{"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 He approached the conclusion of His earthly journey, Jesus displays a heightened authority. In light of a prophecy regarding a donkey and a colt, He, being the Sovereign of all creation, instructs His disciples to declare, ‘The Lord has need of it,’ and after their purpose has been fulfilled, He returns them to their rightful owners. Matthew refers to both the donkey and the colt, while Mark mentions only the colt (Mark 11:2), which he describes as tied up, on which no man has ever sat. In a similar vein, Luke notes this (Luke 19:30). John (John 12:14) refers to it as οναριον, a term that denotes a young donkey, aligning with the understanding that πωλος typically signifies a young animal. How are we to interpret this? It is clear that Jesus Christ required both animals: the donkey was necessary for Him to ride, while the colt served to accompany it. The colt symbolizes the new Gentile nation, which, prior to embracing faith in Christ, had not borne the yoke of divine law - a yoke where no one, prophet or apostle, had previously sat; in contrast, the donkey represents the ancient Jewish nation, which resided under the law's constraints. The colt bears Christ upon it, while the donkey follows closely, illustrating that once Christ has settled upon the Gentiles who believe in Him, the Jews will likewise follow. The Apostle Paul declares that a partial hardening has come upon Israel until the fullness of the Gentiles has entered, and thus all Israel will be saved (Rom. 11:25). Therefore, while Matthew accurately recounts both animals, others, in their brevity, focus solely on the donkey that the Savior rode; the donkey remained silent, merely following behind. Christ mounted the young donkey to signify what is to come, and simultaneously to demonstrate to the somewhat weaker followers that they should choose not to ride horses or mules, but rather a donkey, embracing a life of simplicity and minimal need."},{"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 mount a donkey, not out of necessity, but solely to fulfill the prophecy, while simultaneously teaching us the virtue of humility. He did not choose a horse, but instead rode modestly upon a donkey. He fulfills this prophecy in both a historical and a deeper, spiritual manner: historically through His visible entry on a donkey, and allegorically by associating His ride with a new, unruly people—the Gentiles. The donkey and the colt were ensnared by their transgressions. Two apostles were dispatched to secure their liberation—Paul to the Gentiles and Peter to the Jews, the circumcised. To this day, the Apostle and the Gospel are the means through which we are liberated from sin. Christ approaches gently, for in His initial advent He did not come to condemn the world but to redeem it. Unlike previous kings of Israel who were shrewd and unjust, Christ embodies a king of meekness."},{"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":"Jesus summoned two of His disciples, likely apostles, and instructed them to proceed to the nearby village. As you enter the village ahead, you will soon discover a donkey tied up along with a young donkey. Untie them and bring them to Me, and if anyone inquires, simply respond that the Lord has need of them. The disciples followed His direction and found the donkey and the colt tied at the entrance. As they began to loosen the donkey, the owners questioned their actions. They replied according to the words Jesus had given them. After that, they brought the donkey and the colt to Him, draping them with their garments, and placed Jesus upon the young donkey. It was not within a magnificent chariot pulled by horses that Jesus entered the capital of the Jewish kingdom, but rather on a humble young donkey, adorned only with the frayed garments of His impoverished disciples instead of luxurious coverings."},{"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":"If anyone inquires of you regarding what you are doing, respond to them: the animals are needed by the Lord, and He will send them back immediately. Innocent, Archbishop of Kherson, reflects on this seemingly minor task, noting that Jesus Christ always traveled on foot and that Jerusalem was not far away, making it remarkable to send someone for a donkey, as if it were for a long and arduous journey. How astonishing it is to hear from Jesus: the Lord has need of them! Philaret, Metropolitan of Moscow, expresses the bewilderment that might have arisen among those sent, questioning how they could untie another person’s donkey and bring it to someone unknown. Yet, the divine knowledge of Christ foresaw their willingness, and His divine influence empowered them to act without hesitation. In the same way, He anticipated the owner’s question, “Why are you untying it?” and His sovereign control over their hearts provided them with a convincing yet simple response: the Lord has use for it. The messengers then took the donkey, unaware of its owner or purpose, and the owner willingly gave it, also ignorant of the destination. This all indicated that a period of extraordinary events was approaching, as the Son of God was beginning to reveal His divine glory, even amid seemingly trivial details, just before the greatest concealment of His divinity would occur."},{"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":"And right away, he will send them. Jesus Christ mentioned that they would come across a donkey, and He predicted that no one would obstruct them, only hear and be silent. This occurrence should not be seen as trivial. What prompted these individuals, likely farmers, to relinquish their belongings without hesitation? And when I say without hesitation, I mean without even a request or any plea for silence or compliance. If they remained silent when their animals were taken, or if they spoke but ultimately submitted upon hearing that the Lord required it, both scenarios are equally astonishing, especially since they did not witness Him directly, but only the disciples. Through this act, Jesus Christ clearly indicates that He could have intervened when the wicked Jews came to apprehend Him and rendered them mute, yet He chose not to do so. Moreover, He instructs His disciples and all others to willingly surrender everything He asks of them, even their very lives. If strangers to Him can obey His request, how much more should His followers be willing to give up everything for Him? The explanation for this unwavering obedience cannot simply rest on the fact that Jesus Christ, who performed many miracles in that region and had recently resurrected Lazarus (John 11:43), was able to influence those who released the donkey and its colt by His name alone. Additionally, the notion that these individuals were known and favored by the Lord lacks support from the Gospel text, and the idea that this occurred under a prior condition is not justified. Therefore, we must concur with St. Chrysostom’s interpretation of this matter."},{"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 climactic moment in the life of Christ was approaching. The hostility of His adversaries was escalating, and they sought ways to diminish His influence among the people and even to end His life. This was no longer the time for subtle proclamations of His Messiahship. Until now, Christ had revealed Himself as the promised Messiah in private and personal manners; it was time for a public declaration, a solemn announcement that He was indeed the true Messiah-King, the legitimate Son of David. The Saviour made this proclamation through His significant entrance into Jerusalem. It was customary for crowds of worshipers to enter the holy city with great reverence and joyful expressions before major feasts. Christ, recognized by all as a prophet and glorious teacher, aimed to enter Jerusalem in a prominent manner and seized this occasion to showcase His glory one last time. Previously, He had entered Jerusalem on foot, but now He desired to make His entrance on a donkey, much like His ancestor David did on multiple occasions. This peaceful and serviceable animal was highly regarded in the East, and the Jews held numerous historical associations with it, making it more esteemed and beloved compared to the majestic horses imported from Egypt. The significance of the donkey was amplified due to the prophet’s declaration that the Messiah-King would enter Jerusalem riding on one (Zechariah 9:9). Thus, the Saviour's entrance into the holy city served as a powerful and straightforward announcement of His Messiahship. Early on the ninth of Nisan, the Saviour left the comfortable and welcoming home in Bethany, and in accordance with custom, walked with His disciples toward Jerusalem. As they descended into a small valley adorned with fig and olive trees, they approached the village of Bethphage, which, like Bethany, was considered part of Jerusalem according to rabbinical law. At that time, many secret disciples and followers of Christ resided in various locations, and to one of them, likely in Bethphage, He sent two of His disciples to procure a donkey for His solemn entrance into Jerusalem. The disciples obeyed the command precisely, bringing back 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":"As the earthly ministry of our Lord Jesus Christ approached its conclusion, a period of three and a half years dedicated to the salvation of humanity was coming to an end. Through His unwavering proclamation of the Gospel and countless displays of divine power through miracles, the Savior had instilled faith in His disciples and followers. Yet, the eternal plan of the Most Holy Trinity to redeem humankind from sin, condemnation, and everlasting death through the blood of the ultimate Sacrifice awaited fulfillment. The Immaculate Lamb of God, foreordained before the creation of the world, was destined to shed His precious blood (1 Pet. 1:19, 20), cleansing the sins of all humanity (1 Jn. 2:2), reconciling us with God (1 Pet. 3:18), destroying the works of the enemy (1 Jn. 3:8), granting us access to the doors of the Kingdom of Heaven (Eph. 2:6), and making us inheritors of eternal life (Titus 3:7). The season of Easter was drawing near, a moment unlike any in history when our true Passover—Christ—would be offered for us (1 Cor. 5:7). Through His death, He aimed to nullify the power of death wielded by the devil (Heb. 2:14) and free believers from spiritual bondage, leading them into the glorious liberty of the children of God (Rom. 8:21).\\n\\nThe first day of the final week began with the Lord's triumphant entry into Jerusalem. In that moment, Jesus presented Himself as the Savior foretold by the prophets and long awaited by Israel. Although His appointed time had not yet arrived (John 7:6) and the hour of His glorification upon the cross had not come (17:1), He meticulously steered clear of situations that might lead the enthusiastic crowds to expect the fulfillment of their longings for the restoration of Israel’s past glory (John 6:15). To prevent misunderstandings and the distortion of truth through misguided hopes, He frequently instructed His disciples and followers not to reveal His identity as the awaited Messiah (Matt. 12:16; 16:20; 17:9; Mk. 5:43; Lk. 5:14). Now, with imminent suffering approaching, He ensured that the people's dreams could not reach any desperate extremes, effectively putting an end to their earthly ambitions.\\n\\nSt. John Chrysostom observes that although Jesus had previously traveled to Jerusalem, His entrance this time was unmatched in glory, for the beginning of His ministry was still shaping and the time of His suffering had not yet drawn near. Therefore, He moved among the people without seeking distinction. According to Chrysostom, an ostentatious display would have served only to incite unnecessary anger in the Jewish community. Throughout the ministry of Jesus, some believed due to His teachings or miraculous works, while others still sought a definitive proclamation from Him identifying Himself as the Messiah (John 10:24).\\n\\nThus, this significant first day of the Seven Weeks that culminated in the death of the God-Man became a crucial moment affecting not only many of those who lived at that time but also the entire Jewish nation. It served to enlighten the ignorant, to edify the obstinate, to dispel doubts among the wavering, and ultimately to fortify the faith of the true followers. At this moment, Jesus presented Himself one last time to the children of Zion, His chosen people, in the transcendent majesty of a gentle, just, and saving King (Zechariah 9:9). Having turned their backs on their Savior, the Jews could no longer claim ignorance of Him; they were now accountable for rejecting Him and would face the severe judgment of God. The blessed Theophylact noted that this entrance allowed them the opportunity to grasp His glory and recognize the truth through the fulfillment of prophecies regarding Him, and if they chose not to understand, it would only serve to deepen their condemnation.\\n\\nMoreover, the Lord's entry into Jerusalem held special significance. The timing was no mere coincidence; it aligned with the day when, according to Mosaic Law (Exodus 12:3), each household selected a lamb for the Passover feast. This event symbolized God's ancient favor towards the forefathers in Egypt, and that lamb would also represent the pure and unblemished Lamb of God (1 Pet. 1:19), the Lamb slain since the foundation of the world (Rev. 5:12; Rev. 13:8), the One who takes away the sins of the world (Jn. 1:29).\\n\\nAs the moment arrived, the Lamb—whom St. Gregory the Theologian profoundly described as both Sacrifice and Hierarch, Priest and God—prepared to manifest Himself to all. By fulfilling the Old Testament Passover, He would initiate a new Passover for the new Israel. Entering the holy city as the destined sacrifice to be unjustly executed, Jesus spent His remaining earthly days fully aware of the suffering that lay ahead. To His disciples, enlightened by the Holy Spirit (John 14:26) and having their minds opened to comprehend the Scriptures (Luke 24:45), the people’s joyous cheers and the triumphal gestures accompanying His entrance into Jerusalem might later represent a deeper mystery—His ultimate victory over death and hell (1 Corinthians 15:55, 57). The Holy Church celebrates this moment in hymns that extol the Lord as the “Conqueror of Death,” emphasizing how the children of Israel welcomed Him with branches, heralding the triumph of the Resurrection, regarding these very branches and palm fronds as symbols of that victory.\\n\\nDespite the extraordinary honor that the people and disciples bestowed upon the Divine Master, the procession into Jerusalem lacked the signs of earthly magnificence typical of royal entrances. Instead of the splendor that earthly rulers often display, St. Proclus notes that there were no weapons, shields, spears, or impressive guards—only a humble donkey, gentle and young, prepared for service, accompanied by His disciples. How else could it be? As St. Methodius of Patara articulated, the compassionate Shepherd was coming to willingly lay down His life for His flock; God was confronting the devil, not with overt power that human eyes could hardly bear, but in frail flesh to bind the strong. The King approached the tormentor, not with raw might or wisdom, but through the perceived weakness of the cross, aiming to rescue humanity from the serpent's cunning.\\n\\nIn that moment of divine visitation, Jesus came before the Jewish people with simplicity, meekness, and humility, falling far short of their misplaced expectations of earthly dominance. The event stirred some excitement among the crowds, but it remained within the bounds of the ordinary; even the most fervent adversaries of the Lord, who sought accusations against Him from every direction, refrained from alluding to His entrance into the holy city. Likewise, the Romans, who fiercely guarded their authority in Judea, treating any potential threat to their power with ruthless severity, viewed the Lord's entry as innocent and devoid of any suspicion.\\n\\nThe day after the supper in Bethany, the Savior continued His journey towards Jerusalem. Approaching the village of Bethphage, on the eastern slope of the Mount of Olives (Mark 11:1; Luke 19:29), He summoned two disciples, instructing them: “Go to the village ahead of you. There, as you enter, you will find a donkey tied there, and a colt with her, on which no one has ever sat. Untie them and bring them to Me. If anyone says anything to you, tell them that the Lord needs them.” \\n\\nThe Holy Evangelist John notes that the disciples did not comprehend the significance of this momentous event that was unfolding before them (John 12:16). Although they were aware of the ancient prophecies concerning the royal arrival of Christ the Savior to Jerusalem, they were still not detached from the anticipation of the Messiah's earthly kingship and envisioned a different fulfillment for these prophecies. As a source of comfort amid the trials faced by the people of Israel, the prophet Zechariah foretold the coming King who would bring peace and salvation: “Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold, your King is coming to you; He is just and having salvation, lowly and riding on a donkey, a colt, the foal of a donkey” (Zechariah 9:9). It was only when Jesus was glorified—after His resurrection and ascension—that the disciples realized these events were written about Him, and everything that transpired occurred in fulfillment of those prophecies (12:16). However, the disciples had not always fully understood their Master's words and actions before this moment, so they felt it their duty to carry out His instructions without further inquiry."},{"author-name":"Alexander Gorsky","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8884037c1e1c51e1332e2_Alexander%20Gorsky.png","category":"Christian Authors","century":19,"exegesis-text":"As the Sabbath concluded, individuals began traveling from Jerusalem to Bethany. Many had already assembled in Jerusalem for the festival, preparing for the ongoing days with well-established rites and customs. This time, their interest was not solely in Jesus, but in Lazarus as well, hoping to witness the reality of his resurrection. In the morning, fresh crowds arrived from Jerusalem. Given these circumstances, His triumphant entry into Jerusalem was surely unlike any previous occurrence. The people rejoiced at the news of the one who raised Lazarus from the dead, and they were eager to honor Him, intending to escort Him in a manner befitting their understanding of the Messiah. Yet, the Lord could have chosen to avoid such a grand entrance if it was not His intention; He could have slipped into Jerusalem discreetly, with or without His disciples, or even opted out of visiting given the potential dangers. Rather, He deemed this display necessary, and it cannot merely be said that He exploited the situation as an unforeseen opportunity. Instead, His intentions had been evident from His prior deeds. A similar sentiment had been present in Jericho. His purposefulness was highlighted further when, despite Bethany's proximity to Jerusalem, He instructed two of His disciples to precede Him, sending them to Bethphage on the Mount of Olives to fetch a donkey and its colt. The disciples placed their garments on these animals. Jesus rode on the young donkey, one that had never before been used for labor. This action clearly aligned with the prophecy that depicted the arrival of the Messiah to Jerusalem, illustrating Him as a peaceful and gentle king who deliberately chose this animal as a representation of peace rather than conflict (Zechariah 9:9-10). This public display heightened the people’s enthusiasm even further."}]}
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