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Explanation for:
Matthew
21
:
4
Now all this was done that it might be fulfilled which was spoken by the prophet, saying:
12
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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":"Additionally, Christ here fulfilled a dual prophecy — one of actions and one of words. He enacted the prophecy of actions when He mounted the donkey, and the prophecy of words, which Zechariah declared, foretelling that the King would ride on a donkey. In fulfilling this prophecy through His actions, He simultaneously prophesied about the future, indicating the calling of the unclean Gentiles who would find rest in Him, coming to Him and following Him. Thus, prophecy followed prophecy. However, I believe this was not the sole reason for Christ’s choice to ride on a donkey; it also served as a guideline for living. By fulfilling these prophecies and establishing the doctrine of truth, He also guided our lives, encouraging us to meet our essential needs alone. In His humble entrance into the world, He did not seek a lavish abode or a prestigious mother but chose a poor young woman betrothed to a carpenter; He was born in a stable and laid in a manger. When selecting His disciples, He did not choose orators or wise men of wealth, but the most humble among the poor; likewise, in providing meals, He sometimes offered barley bread and would instruct His disciples to purchase it from the market. He rested on grass rather than a bed, clothed in simple garments indistinguishable from those of the common people, and He had no permanent home. When traveling, He walked from place to place and often grew weary. When seated, He sought no chair or soft cushion but sat on the bare ground, occasionally on a hillside or by a well, even when alone. He also had a measure for grief; when He wept, His tears were quiet, setting forth boundaries for appropriate expression of sorrow. If anyone, due to their weakness, required an animal, Christ indicated that it sufficed to ride a donkey rather than more imposing beasts, emphasizing satisfaction with what is necessary.\\n\\nNow, let us observe how prophecies are realized, both in words and actions. What prophecy is this? \\"Behold, thy King cometh unto thee meek, sitting on a donkey and a young ass.\\" He does not arrive in a grand chariot like other kings, nor does He demand tribute or instill fear, nor does He have soldiers surrounding Him; instead, He demonstrates profound humility. Inquire of a Jew, \\"Has any king entered Jerusalem riding on a donkey?\\" They would point to none but Christ. His act was, as noted, a sign of future events. The donkey symbolizes the Church and the new people, once considered unclean, now made pure after Christ’s presence. Observe the precision of this metaphor. The disciples unbind the captives: both Jews and Gentiles were invited into this new Church through the apostles. Our blessed and glorious destiny has stirred envy among the Jews, as the donkey follows another donkey. Indeed, following Christ’s movement towards the Gentiles, the Jews will, in their competitive spirit, come to Him, as Paul articulates, stating, \\"that hardening has happened in part to Israel, until the fullness of the Gentiles comes in; and thus all Israel shall be saved\\" (Rom. 11:25, 26). Thus, it is clear that this was a prophetic declaration. If it were otherwise, there would have been no need for such detailed instruction to the prophet regarding the donkey’s age."},{"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":"In the book of Zechariah, which we will explore in greater depth at an appropriate time, it is essential to briefly address the notion that, based on a straightforward interpretation, it would have been impossible for Him to be seated on both animals simultaneously. If He were seated on the donkey, then it would be without a rider; conversely, if He used the donkey merely as a means of sitting—which appears more likely—then the donkey would roam freely. This literal interpretation thus leads us to either an inconsistency or a disconcerting scenario, prompting us to a higher understanding. We recognize that the donkey bearing the yoke, subjugated and loaded with the law, symbolizes the synagogue or the Jewish people, while the spirited and unrestricted donkey represents the Gentile nations upon which Jesus took His seat. To these two groups, He also dispatched His two disciples: one to the circumcised and the other to the Gentiles."},{"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":"This refers to the disciples being dispatched to retrieve the donkey and the colt. The prophet referred to here is Zechariah. In this way, the prophecy came to fruition, and its realization serves as a foreshadowing of another occurrence—the belief of the Gentiles, as previously mentioned."},{"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":"The Lord chose to ride a donkey, not out of necessity, but to fulfill prophecy and to demonstrate the spirit of humility in His approach. Instead of a grand horse, He rode a humble donkey. This act fulfills prophecy both in a tangible, historical manner and in a deeper, symbolic way; He rides visibly on a donkey, which represents His association with a new, untamed people—the Gentiles. The donkey and the ass symbolize the constraints of sin that bind all. Two apostles were commissioned to extend this message—Paul to the Gentiles and Peter to the Jewish people. Even today, the teachings of these Apostles and the Gospel continue to liberate us from our transgressions. Christ embodies humility; at His initial coming, He did not arrive to condemn the world but to offer salvation. Unlike the other rulers of the Jews, who were clever and unjust, He stands as the gentle sovereign."},{"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":"\\"Everything that has occurred,\\" declares the evangelist, \\"will be fulfilled as spoken by the prophet Zechariah, who states:"},{"author-name":"Philaret of Moscow (Drosdow)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c896ffb7a2ebaf99e46539_Philaret%20of%20Moscow%20(Drosdow).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"Two aspects warrant consideration: the extraordinary event of prophecy and the new prophetic significance of this event. If the occurrence foretold by Zechariah had not previously been disclosed, it is evident within the prophecy itself that it heralds a remarkable event. Who would anticipate that a king would solemnly enter the royal city on a young foal, the offspring of a donkey? And if one were to arrive in such a manner claiming the title of king, could one expect a reception filled with genuine joy and serious acclaim rather than mockery or disdain? Historically, conquering kings rode horses; peaceful nobles, adhering to ancient customs, rode donkeys. However, for a king to ride a donkey, the offspring of a working donkey, that had never been ridden before, seems both unusual and improbable. How did Zechariah foresee this triumphal entry and the arrival of the King seated on the colt? The fulfillment of such a prophecy can only happen in a miraculous, divinely ordained manner. Because of this uniqueness in the foretold action, the Jewish people have recognized throughout history, even to the present day, that Zechariah’s prophecy concerning the humble King pertains to the Messiah, or Christ, although they fail to recognize Him, sadly, in the gentle figure of Jesus. \\n\\nIf we can already discern the peculiar nature of the foretold event within Zechariah’s prophecy, a thorough examination of the event itself reveals even more miraculous and divine characteristics. Typically, when a king is to enter a royal city ceremoniously, this grandeur is achieved through thorough preparations. Yet, with our Lord, we find no such arrangements until nearly the very hour of His royal entrance into Jerusalem. The preceding evening, He dined in Bethany, where He raised Lazarus; during this time, when His feet were anointed with oil, He spoke not of preparations for His coronation but rather for His burial. Many were present, not solely for Jesus’ sake but because they wished to see Lazarus (John 12:9). The following morning, He journeyed to Jerusalem with His disciples, just as He had done on other days. As St. Luke notes, He was going ahead, ascending toward Jerusalem (Luke 19:28). There were no arrangements made. No one considered His enthronement at that time. His disciples lacked understanding of these matters initially (John 12:16). Suddenly, events unfolded, and they came to fruition. As He approached Bethphage, just outside of Jerusalem, He provided an unexpected instruction: as He neared Bethphage and Bethany, at the Mount called Olivet, He dispatched two of His disciples, saying, “Go into the village ahead of you; there, as you enter, you will find a colt tied, on which no one has ever sat” (Luke 19:29-30). Another Gospel elaborates that the donkey was tied, and there was a foal alongside it (Matthew 21:2).\\n\\nLet us take note; the work of our Divine King is truly remarkable. He perceives the prophecy; He discerns the imminent moment for its fulfillment, yet there are no means at hand to accomplish it. He does not rely on physical sight, but on His omniscience, and what is necessary is promptly provided. The donkey was indeed discovered tied, with the colt accompanying it. This miraculous finding of the means came to pass, as did the taking of it. He instructed the two disciples, “The Lord has need of it” (Luke 19:31). How could they take another's donkey without the owner's prior knowledge? This might have posed a challenge for the apostles; indeed, the seeming difficulty of the task could have resulted in hesitation on the part of those sent, especially if the challenges they faced had led them to flee and deny the Lord, thus jeopardizing the fulfillment of the prophecy. However, even here, the divine understanding of our King anticipated the readiness of the messengers, and His divine authority strengthened them against doubt. His knowing power foresaw the owner’s question, “Why are you untying the colt?” The same divine influence over their hearts provided them with a preliminary answer that may not have appeared convincing to an outsider but was in fact compelling: “The Lord has need of it” (Luke 19:31). Thus the messengers took and brought the donkey, unaware of its owner, while the owner, likewise unaware of its purpose, willingly relinquished it. Meanwhile, a multitude gathered, not summoned by royal decree, but drawn by the celebration of the feast day (John 12:12), compelled not by the proclamation of a herald, but by the glory of Lazarus’ Resurrection. They came to meet Jesus, overwhelmed with joy, and instead of prepared adornments, they spread their garments, and instead of royal insignia, they waved palm branches. They came before and followed Him, proclaiming to the gentle King, who rode quietly on a donkey, untrained and unbroken, hence not laden with the burdens typically expected of a king.\\n\\nHow did all of these occurrences transpire? Truly, all these events unfolded to fulfill what had been foretold by the prophet. The unfulfilled has now come to pass, ensuring that it becomes evident that nothing is impossible with God (Luke 1:37). Let us open our hearts to discern in this event a new prophecy foreshadowing an even more extraordinary occurrence. The Lord’s entry into Jerusalem transcends a mere present event; it foreshadows His future enthronement. His kingdom is not this Jerusalem, on the verge of destruction, nor the land of the Jews, soon to be ravaged and enslaved; instead, it encompasses the Church, which the gates of hell shall not overcome (Matthew 16:18). The donkey and colt on which He rides signify the two groups of people over whom He came to reign spiritually—Jews and Gentiles. The donkey represents the Jews, who have long carried the yoke of the law, which, as even their best confess, neither our ancestors nor we have been able to bear (Acts 15:10), thus necessitating the transformation into the gracious yoke of Christ and His light burden. The unbroken colt symbolizes the Gentiles, untamed by doctrine and unfamiliar with the law. The apostles’ ability to acquire both the donkey and colt without obstruction illustrates their mission to bring both Jews and Gentiles into Christ's kingdom, overcoming obstacles. The Lord rides upon the colt; the donkey follows—signifying that the Gentiles first submit to Christ’s kingdom, and when the fullness of the Gentiles has entered the Church, then the remaining Jews will also be converted and brought into the fold. The untrained colt is carried with dignity by the King; that is, the Gentiles, once unruly and unknowledgeable, are shaped by Christ's teachings and commandments. Garments are laid upon the King; this signifies that devoted followers of Christ offer themselves completely to Him. Children receive and glorify the King; this indicates that their hearts, innocent in faith and sincerity, welcome Christ and exalt Him in love."},{"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":"All these events occurred to bring fulfillment to what had been foretold (cf. note on Matthew 1:22). These occurrences were not coincidental; they were orchestrated by divine will, in accordance with the prophecy announced 400 years earlier by the prophet Zechariah (Zechariah 9:9). The prophecy is conveyed both as it originally appeared and as rendered by the Seventy Translators, incorporating an additional phrase (“say unto the daughter of Zion”) from the prophet Isaiah (Isaiah 62:11)."},{"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":"In this context, as detailed by the Evangelists Matthew and John, the prophecy made by the prophet was realized when he proclaimed, \\"Say to the daughter of Zion, 'Behold, your King approaches humbly to you, mounted on a donkey, and on a colt, the foal of a donkey.' The disciples were unaware at that moment that these events had been foretold more than four centuries prior. However, following Jesus' resurrection and ascension, they came to understand that these occurrences were not mere coincidences but rather the realization of a longstanding prophecy, and that they had, unknowingly, participated in its fulfillment. In the words of the prophet Isaiah: \\"Go, go through the gates, prepare the way for the people! Clear the path, remove any obstacles, lift up a banner for the nations! Behold, the Lord is making His announcement to the ends of the earth, proclaiming to the children of Zion, 'Your Savior is coming; His reward is with Him, and His recompense is before Him' (Isaiah 62:10-11). The prophet Zechariah also proclaimed: \\"Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, your King comes to you, righteous and victorious, humble and riding on a donkey, on a colt, the foal of a donkey\\" (Zech. 9:9)."},{"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 pivotal moment in the life of Christ was approaching. His adversaries' hostility was intensifying, and they sought ways to diminish His influence among the people and even to take His life. This was no longer a time to withhold the open announcement of His role as the Messiah. Until now, Jesus had affirmed His identity as the promised Messiah in mostly private and personal ways; it was time for Him to proclaim it publicly and in the most profound manner, declaring Himself to be the Messiah-King, the legitimate Son of David. He made this declaration through His majestic entry into Jerusalem. \\n\\nBefore important festivals, it was customary for large groups of worshippers from various regions to enter the sacred city in a solemn and joyful manner. Christ, recognized by the people as a prophet and esteemed teacher, intentionally chose to make a significant entrance into Jerusalem. He wished to seize this opportunity to display His glory one last time. While He had previously entered Jerusalem on foot, He now sought to emulate His ancestor David’s grand entries by riding on a donkey. This humble and serviceable animal held great significance in the East, and the Jewish people cherished many historical associations with it, viewing it with greater reverence than the proud horses imported from Egypt. The importance of the donkey was further heightened by the prophet's proclamation that the Messiah-King would arrive in Jerusalem on a donkey (Zechariah 9:9). Therefore, this entrance of the Saviour into the holy city could serve as the most powerful and overt declaration of His Messiahship.\\n\\nOn the early morning of the ninth Nisan, the Saviour departed from His peaceful and welcoming lodging in Bethany. Following the custom, He walked to Jerusalem with His disciples. As they descended into a small valley adorned with fig and olive trees, they approached the village of Bethphage, which, like Bethany, was so close to Jerusalem that according to rabbinical law it was considered part of the city. At that time, the secret disciples and followers of Christ resided in various places, and He sent two of His disciples to secure a donkey from one of them, who lived in Bethphage, for His solemn entry into Jerusalem. The disciples obediently carried out His instruction and brought back 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 final days of the Lord's time on earth were approaching. After three and a half years dedicated to the mission of salvation for humanity, our Lord Jesus Christ was nearing the end of His ministry. Through relentless preaching of the Gospel and countless displays of divine power in miracles, the Savior instilled faith in His disciples and followers. Nonetheless, the eternal decree of the Most Holy Trinity to redeem mankind from sin, condemnation, and everlasting death through the sacrifice of His pure and spotless Lamb had yet to reach completion. This Lamb, foreordained before the world’s creation, was destined to shed His precious blood (1 Pet. 1:19, 20) to cleanse the sins of all (1 Jn. 2:2), to reconcile us with God (1 Pet. 3:18), to eradicate the works of the devil (1 Jn. 3:8), to grant us access to the Kingdom of Heaven (Eph. 2:6), and to make us inheritors of eternal life (Titus 3:7). Passover was approaching, the only one in the history of mankind in which our true Passover—Christ—would be offered (1 Cor. 5:7), to dismantle the power of death held by the devil (Heb. 2:14) and to liberate believers from spiritual bondage into the glorious freedom of God’s children (Rom. 8:21).\\n\\nThe first day of the last week began with the Lord's triumphant entrance into Jerusalem. This act marked the commencement of the final days of His earthly life, showcasing Him as the predicted Savior anticipated by Israel. Although His time to be glorified on the cross had not yet come (John 7:6; 17:1), He skillfully avoided situations where public excitement might misconstrued His role, aiming to prevent misunderstandings concerning the restoration of Israel's former glory (John 6:15). To keep the truth clear and free from worldly expectations, He often instructed His disciples to remain silent about His identity as the awaited Savior (Matt. 12:16; 16:20; 17:9; Mk. 5:43; Lk. 5:14). At this point, understanding the impending suffering He would endure, His followers could not let their dreams reach extremes, as the cross would decisively extinguish such ambitions.\\n\\nSt. John Chrysostom noted that while Jesus had traveled to Jerusalem before, He had never done so with such grandeur; it was still early in His mission, and the time for suffering had not yet arrived. Thus, He had lived in humble obscurity, distinct from others. The glorious spectacle at the onset would have been premature and potentially incited the ire of the Jewish leaders. Throughout His ministry, some people believed in Him through His teachings and miraculous acts, while others sought explicit confirmation of His messianic role (John 10:24). \\n\\nThe initial day of the Seven Weeks leading to the death of the God-Man was profoundly significant, impacting not only His contemporaries but the entire Jewish nation. It served to enlighten the ignorant, instruct the obstinate, settle doubts for the unsure, and reinforce the faith of His true followers. Jesus presented Himself for the final time to the children of Zion, His chosen people, adorned in the extraordinary beauty of a gentle and just King (Zechariah 9:9). Once they rejected their Savior, the Jews could no longer claim ignorance of their actions and would face the formidable judgment of God as articulated by Theophylact, who emphasized that God intended for them to recognize His glory and the fulfillment of prophecies regarding Him. Failure to comprehend these matters would further condemn them.\\n\\nMoreover, the Lord's entrance into Jerusalem held significant meaning. This event coincidentally matched the day when, according to Mosaic Law (Exodus 12:3), families selected lambs for the Passover feast. The Passover lamb symbolized God’s favor towards the Israelites and represented the pure and spotless Lamb (1 Pet. 1:19), the Lamb slain from the foundation of the world (Rev. 5:12; Rev. 13:8), the Lamb of God who removes the sins of the world (Jn. 1:29). At the appointed time, this Lamb, whom St. Gregory the Theologian described beautifully as “a Sacrifice, yet a Hierarch, a Priest, yet Divine,” presented Himself to the people, fulfilling the signs of the Old Testament Passover and becoming the new Passover for the new Israel.\\n\\nAs He entered the holy city, destined for sacrifice, Jesus was fully aware of the suffering and death that awaited Him in the days to come. For the Lord's disciples, enlightened by the Holy Spirit (John 14:26) and prepared to comprehend the Scriptures (Luke 24:45), the jubilant welcome from the crowd and the triumphant symbols during His entrance could later be understood as His victory over death and hell (1 Corinthians 15:55, 57). The Church’s hymns honor the Lord as the ‘Conqueror of Death’ and celebrate how the children of Israel greeted Him with branches, heralding the victory of the Resurrection, labeling the branches and palms as ‘symbols of the Resurrection.’ \\n\\nDespite the accolades and honors showered upon the Divine Master during His entry, the procession lacked any semblance of worldly grandeur. Unlike earthly kings with their displays of power, there were no weapons or guards; instead, He rode on a young donkey, portraying humility and gentleness. St. Methodius of Patara remarked that the good Shepherd was coming to willingly lay down His life for His flock; God approached the adversary not with overt might, but in humble flesh, ready to bind the strong. \\n\\nOn this significant day of visitation, Jesus presented Himself to the Jewish people in His familiar simplicity and humility, a portrayal that starkly contrasted the material expectations of power. The resulting stir among the people did not incite fear in His enemies, who had gathered accusations against Him elsewhere, nor did it trouble the Romans, who maintained strict control over Judea, perceiving the event as innocent and unthreatening. The day following the Supper at Bethany, the Savior resolutely continued His journey to Jerusalem, approaching Bethphage near the slopes of the Mount of Olives (Mark 11:1; Luke 19:29). He instructed two of His disciples to fetch a donkey and its colt, affirming that they would find them tied up and available, and if questioned, they were to simply inform the inquirer of the Lord’s need for them.\\n\\nThe disciples initially did not grasp the full significance of this unfolding spectacle (John 12:16). Though they were aware of the ancient prophecies concerning the royal arrival of the Messiah in Jerusalem, they still envisioned a different fulfillment of this promise, shaped by contemporary expectations of earthly sovereignty. The prophet Zechariah had foretold of a King who would bring peace and salvation, describing Him as gentle and humble, riding on a donkey (Zechariah 9:9). Only after Jesus had been glorified—post-resurrection and ascension—did the disciples recall how these events were written about Him and recognized their unfolding reality (12:16). Although they lacked clarity about their Master’s words and deeds prior to this moment, they felt compelled to carry out His instruction without further questioning."},{"author-name":"Alexander Gorsky","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8884037c1e1c51e1332e2_Alexander%20Gorsky.png","category":"Christian Authors","century":19,"exegesis-text":"At the conclusion of the Sabbath, individuals ventured from Jerusalem to Bethany. Many had already assembled in Jerusalem for the feast, intent on engaging in well-known rites and ceremonies as part of the remaining days of the celebration. This time, their purpose extended beyond merely witnessing Jesus; they were also eager to see Lazarus, hoping to affirm his resurrection. New throngs emerged from Jerusalem in the morning. Given these circumstances, Jesus's entry into Jerusalem was bound to be markedly different from previous occasions. The crowds were enthusiastic about the miraculous deeds of the one who raised Lazarus and prepared to follow Him in a manner befitting the Messiah, as they understood Him. However, if the Lord had desired to avoid such a grand entrance, He could have easily done so—whether alone or with just His disciples, or even chosen not to enter Jerusalem at all in such a precarious situation. Instead, He deemed it necessary to embrace this occasion, and it cannot simply be viewed as an opportunistic move. His previous actions had clearly laid the groundwork for this moment. A similar intention was evident in Jericho. Jesus underscored the purposefulness of His entry by directing two disciples to proceed ahead of Him to Bethphage, at the foot of the Mount of Olives, to secure a young donkey and her colt. The disciples placed their garments upon them, and Jesus mounted a young donkey that had never borne a yoke. This choice was clearly in fulfillment of prophecy, symbolizing the arrival of the Messiah as a peaceful and gentle sovereign, opting for this beast as a representation of peace rather than conflict (Zechariah 9:9-10). In this manner, He became visible to all, further igniting the people's fervor."},{"author-name":"Philaret of Moscow (Drosdow)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c896ffb7a2ebaf99e46539_Philaret%20of%20Moscow%20(Drosdow).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"All these events occurred to fulfill the prophecy that states: \\"Cry out to the daughters of Zion, Behold, your King comes to you, humbly seated on a donkey and on a colt, the foal of a donkey\\" (Matthew 21:4-5). It is delightful to witness the reflection of the sun in a clear stream, where it glimmers, although not as brilliantly as in the sky, yet its light is more captivating to the observer. Similarly, in the pure waters of Israel, meaning in the prophetic words inspired by the Spirit of God, one can spiritually perceive the image of the Sun of Righteousness, our Lord Jesus Christ. This vision, though not as luminous as that presented in the Gospel, reveals enough detail for the discerning mind to recognize His divine attributes, wonders, and profound mysteries of salvation.\\n\\nThe Evangelist Matthew considered it vital to showcase the glory and mystery of this day through the words of the Prophet Zechariah. Let us refer to the Prophet's exact words, which the Evangelist has slightly condensed: \\"Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem! Behold, your King comes to you; He is just and having salvation, lowly and riding on a donkey, a colt, the foal of a donkey\\" (Zechariah 9:9). Here, we can reflect on two aspects: the astonishing event foretold in prophecy and the new prophecy that stems from the event itself. If Zechariah's prophecy had not already been fulfilled by the events, it stands to reason that it foretold an extraordinary occurrence.\\n\\nWho would envision a king entering a royal city in grand procession on a young foal of a donkey? Anyone appearing in such a manner as a king might be met with mockery rather than genuine joy. Historically, victorious kings rode on horses, while noblemen, following simpler traditions, would ride donkeys. Yet here is described a king sitting upon a humble donkey, an untrained foal that had yet to bear a burden. How did Zechariah foresee such a royal arrival? This prophecy could only be fulfilled in a remarkable, God-ordained manner. Because of the uniqueness of this predicted action, Jews throughout history have recognized that Zechariah's prophecy pertains to the Messiah—Christ—even if they do not acknowledge Him as the gentle Jesus.\\n\\nAs we examine the event itself, even more miraculous and divine elements can be discerned. When a king prepares to enter a royal city, there are typically elaborate arrangements, yet we see no such preparations for our Lord's entry into Jerusalem, not even the day of His arrival. Unlike the customary preparations, which include advance notice and decorations, Jesus enters almost casually. On the day before, He shared a meal in Bethany, where He performed the miracle of raising Lazarus from the dead; His mention of preparations concerned His burial, not an enthronement.\\n\\nThe next morning, He approaches Jerusalem with His disciples, just as on previous days. St. Luke notes these details as He \\"went up to Jerusalem\\" (Luke 19:28). There were no arrangements, and none anticipated His coronation—His followers were oblivious to the significance of these events until reality unfolded. Near Bethphage, just outside Jerusalem, He gives the unexpected command: \\"Go into the village ahead of you; there, as you enter, you will find a colt tied, on which no one has ever sat\\" (Luke 19:29-30), with Matthew specifying: \\"a donkey tied, and the colt with her\\" (Matthew 21:2). Observe how the work of our Divinely appointed King is executed. He sees the prophecy and the precise moment for its fulfillment, even though no means are immediately available. He perceives the need not with physical sight but through His omniscient gaze, and instantly recognizes the track of the donkey and the foal.\\n\\nThe miracle lies in the discovery of these animals, as well as in how they were acquired. “If anyone asks you, ‘Why are you untying it?’ you shall say, ‘The Lord has need of it’” (Luke 19:31). Thus, the disciples bring forth the donkey without knowing to whom it belongs or why they are to do so. Meanwhile, the crowds gathered, not summoned as royalty would be, but drawn by the celebration of Lazarus’s resurrection, came to meet Jesus. Overflowing with joy, instead of traditional honors, they spread their garments before Him and waved palm branches, cheering for the humble King riding on a donkey, one that had never known a burden.\\n\\nHow remarkable are these occurrences! These events transpired to fulfill the words spoken by the prophet. All that was foretold came to pass, demonstrating the active hand of the One with Whose \\"every word will not fail\\" (Luke 1:37). Here we see the wondrous fulfillment of Zechariah’s prophecy. Let us broaden our understanding and recognize that within these events lies a deeper prophecy of even greater significance. \\n\\nWhat does the royal entrance of the Lord into Jerusalem signify? What is the purpose behind such a miraculous event? What are the aims of these divine acts? What fruits emerge from such a majestic yet fleeting appearance of the King of Zion? The heavenly kingdom bursts forth over Jerusalem, but soon it is overshadowed by darkness. As the crowd goes to greet their \\"righteous and saving\\" King, malevolent forces start plotting against Him (John 12:10). Today, they hail Him with \\"Hosanna to the Son of David\\" (Matthew 21:9), but just days later, they will declare, “We have no king but Caesar” (John 19:15), openly denying the visible crown of His kingdom: \\"My kingdom is not of this world\\" (John 18:36).\\n\\nWhat a glorious yet fleeting spectacle unfurls! It is indeed said that “all these things came to pass to fulfill that which was spoken by the prophet.” These remarkable predictions were intended that the Word of God may be recognized through the foretelling and so marvelously realized that God's actions might be evident within the events of history. The question remains: why was the word of God proclaimed, and why did the work of God unfold? When God, Who \\"speaks, and it is done\\" (Psalm 33:9), sends forth His Word, it is necessary that a substantive and lasting good emerges from it, not a transient shadow. \\n\\nWhy then attend to such insignificant particulars as the age of a donkey? Queries arise, yet solutions elude us. Is there not a hidden mystery wrapped in the glory of this day that awaits our discovery? Do we not sense the riddle, even if its answer has not yet been revealed? I shall remain silent on certain points, allowing Saint Chrysostom to elucidate the mystery of the Lord’s entrance into Jerusalem: \\"Here, he states, the Church is symbolized by the donkey, signifying the new people, once unclean, that He has made clean.\\"\\n\\nThe Church exists, as demonstrated through the Apostles, who extend the call of Christ to both Jews and Gentiles. As Christ arrives, the faithful echo His praise, while the rulers conspire against Him. The foal represents the new creation joined to Christ, and the hearts, humble and sincere, receive Him with faith and glorify Him through love. If we are to comprehend the significance and mystery of this celebration, let us not treat it as merely an external spectacle; such an approach renders us outsiders to the kingdom of Christ.\\n\\nIf the Lord calls upon us for service, let us be obedient as the Apostles. If He seeks anything from us, let us willingly surrender without reservation, as those who laid down their garments did. Has anyone walked freely according to their own desires until now? Let us now submit to the yoke of Christ. Do any consider themselves perfected by the moral law? Follow Christ, \\"if you want to be perfect\\" (Matthew 19:21). Let us shout with childlike sincerity: \\"Hosanna to the Son of David! Blessed is He who comes in the name of the Lord!\\" (Matthew 21:9, Luke 19:38) Amen."}]}
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