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Explanation for:
Matthew
21
:
7
And they brought the ass and the colt, and laid their garments upon them, and made him sit thereon.
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 does not ride upon a bare donkey but rather one adorned with the garments of the apostles. This signifies that the apostles, in taking the donkey, offered their everything, echoing Paul's words: “I will willingly use up my own and exhaust myself for your souls” (2 Corinthians 12:15). Observe also the donkey's submission; although untrained and unfamiliar with the reins, it did not gallop away but walked steadily and peacefully. This foreshadowed future events, symbolizing the Gentiles' willingness to submit and their swift transition to a life of comfort. All of this was fulfilled by the command, “When ye are loosed, bring them unto Me,” whereby chaos was restored to order and the impure was purified."},{"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":"The donkey and the colt, upon which the apostles spread their cloaks so that Jesus could sit comfortably, were exposed and trembling in the cold prior to the arrival of the Savior, while many sought to exert control over them. However, once they received the garments from the apostles, they were transformed in beauty, deserving of having the Lord atop them. The apostolic garments can be understood as teachings on virtues, interpretations of Scripture, or as diverse ecclesiastical doctrines. Without proper instruction and adornment of the soul through these teachings, one cannot be worthy of having the Lord seated upon them."},{"author-name":"Romanos Melodos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89774ed5fa62ff880bee5_Romanos%20Melodos.png","category":"Holy Fathers and Teachers","century":6,"exegesis-text":"Ikos 7 The chariot of light is the sun, which submits to Your will, illuminating the foundations of the earth—following Your command as Creator and God. The colt now delights You. I reverence Your mercy, who once for my sake was placed in a manger wrapped in swaddling clothes, and who now is seated on a colt, ruling from a heavenly throne. Angels surrounded the manger while here the disciples held the colt, proclaiming, ‘Glory!’ (Luke 2:14) You heard then and now, ‘Blessed is He who comes to call Adam!’\\n\\nIkos 8 In order to manifest Your power, You choose humility: Your riding on a colt exemplifies poverty, yet as glorious, You shake Zion. The simplicity of the disciples' garments reflects Your modesty, but it is through Your might that the song of the children and the crowd arose, shouting ‘Hosanna,’ which means ‘Save!’ in the highest.\\n\\nOh, Your incomprehensible compassion, Jesus all-merciful; who came to me for my sake, how did You willingly approach, how did You humbly enter on an ass into the city of the faithless, whose grievous lack of belief You foresaw? With their own hands, You commanded them to release Lazarus from his bindings so they might behold him whom soon they desire to slay, showing no compassion for the tears of Mary and Martha."},{"author-name":"Dorotheus of Gaza","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88b3935c8d589566f1079_Dorotheus%20of%20Gaza.png","category":"Holy Fathers and Teachers","century":7,"exegesis-text":"Let us first step forward to greet our Lord Jesus Christ, who is soon to endure suffering. We will welcome Him with branches of oil and palm trees as He enters the sacred city of Jerusalem, riding on a young donkey. Why did the Lord choose to ride on this colt? He did so to transform our souls, which, as the prophet indicates, resemble unthinking and silent animals, allowing us, through the Word of God, to be turned and yield to His divine nature."},{"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":"Luke and Mark mention only the donkey, while Matthew refers to both the donkey and her colt. There is no inconsistency among the accounts, as the mother followed her young one when it was brought away. Jesus sat upon them, which signifies that He did not sit on both animals but on the garments placed over them. Alternatively, He sat first on the donkey and then on the colt, symbolizing His initial presence among the Jewish community in the synagogue before extending His choice to the faithful of 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":"They brought the donkey and the colt, and Mark (Mark 11:4, 6) provides further details on their actions. He recounts that they arrived and found the colt tied at the entrance, alongside the road, and freed it. Some of those present questioned their actions, asking, \\"What is the purpose of untying the colt?\\" They responded as Jesus had instructed them, and the owners released them. Mark refers to the entrance of the owners' home, drawing a parallel to the public space. This scene illustrates the connection to the wider narrative. Just as the donkey and colt were tethered with ropes outside in public, so too were both the ancient Jewish people and the newly embraced Gentiles ensnared by their sins, remaining outside the Church in what we recognize as a state of moral disarray. The Apostles, by freeing these animals, symbolize their mission to bring people to Christ. Despite attempts by the owners to prevent the removal of the animals, as described by Luke (Luke 19:33, 34), upon realizing their importance to the Lord, they consented. Similarly, demonic powers may resist but ultimately release individuals upon understanding they are needed by God. The disciples then laid their cloaks over the donkey, not certain which animal Jesus would ride. All their garments were placed upon the donkey, signifying, in a deeper sense, the virtues and spiritual attire of the soul represented by the Apostles, covering those who approach Christ. Luke (Luke 19:35) notes that the disciples set Jesus on a young donkey, illustrating how they imparted their message to the Gentiles."},{"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":"They brought a donkey and its colt. What the Lord had foretold indeed transpired: the owners inquired, ‘Why are you untying the donkey and its colt?’ To which the disciples responded that the Lord had commanded it, and they released the animals without any objection. ‘The precise fulfillment of the prophecy,’ notes Innocent, Archbishop of Kherson, ‘should have further amazed the disciples, had they not already grown accustomed to the miraculous. Indeed, as St. Chrysostom points out, what could possibly motivate these humble owners, likely farmers, to relinquish their property without dispute? Their compliance, simply on the word of the disciples claiming the Lord's need, is remarkable, especially considering they did not see the Lord Himself, just His followers. This illustrates that the Lord could have prevented the hard-hearted Jews from apprehending Him, but chose not to. Additionally, He teaches His disciples and all to willingly give up whatever He demands—even their very lives. If those who do not know Him obey His call, how much more should His followers be ready to sacrifice everything for Him.’ They placed their garments on the animals, unsure which one the Lord would choose to ride, demonstrating their respect by covering both with their clothes for His comfort. Thus, HE sat upon them, on the young donkey enveloped in their garments. He rode on the donkey, akin to His forefather David, as a demonstration ‘to provide us with a model for living,’ according to St. Chrysostom. If anyone found themselves in need of an animal, Jesus indicated that reliance on donkeys rather than horses or mules should suffice, teaching not to seek more than necessary. He did not arrive in a chariot, as was customary among kings; there was no demand for tribute, nor did He incite fear, accompanied instead by an air of gentleness. Inquire of a Jew whether any king rode into Jerusalem on a donkey, and they will tell you there is none but Him. St. Methodius of Patara describes Him as ‘the good and faithful Shepherd,’ who came to lay down His life for His flock, God confronting the evil one—not with overwhelming power that surpasses perception, but in humble flesh, to bind the mighty. The King faced the oppressor, not through might, but with wisdom, utilizing the symbol of the cross to rescue the prey from the serpent, crafty in malice. ‘When the Master mounted, the halted procession resumed, moving at the deliberate pace characteristic of such riding,’ notes Innocent, Archbishop of Kherson. Likely, the disciples guided both the donkey and its colt alongside. Now the great Prophet was no longer concealed among the throngs and became visible to all; the procession, despite its simplicity, took on a solemn and sacred nature, especially as unyoked animals were historically designated for holy purposes. In particular, the donkey has long symbolized peace in the East, seldom seen in warfare. Meanwhile, the crowds swelled as word swiftly spread throughout the city about the mighty Prophet of Galilee approaching Jerusalem. Everyone rushed to greet the Resurrector of Lazarus, and those leaving Jerusalem joined the throng accompanying the Lord from Bethany; one glance at Him, the gentle King, ignited memories of the profound prophecy of Zechariah."},{"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":"He was seated upon the garments, rather than on both animals simultaneously or on them in turns, which contradicts the narratives provided by Mark and Luke."},{"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 nearest village. Upon entering the village directly ahead of them, they would discover a donkey tied up alongside its colt. They were to untie them and bring them back to Him; if anyone questioned them, they were to explain that the Lord has need of them. The disciples went and found the donkey and colt tied at the entrance. As they began to untie the donkey, the owners inquired about their actions. They responded as Jesus had directed them. The disciples then brought the donkey and its foal to Him, covering them with their garments, and set Jesus upon the young donkey. It was not on a lavish chariot pulled by horses that Jesus made His entrance into the heart of the Jewish kingdom, but rather on a humble young donkey, draped in the tattered clothing of His impoverished apostles, rather than luxurious blankets."},{"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 crucial final moments of Christ's life were upon Him. The hostility from His adversaries was escalating, and they plotted to subvert His standing among the people, even to bring about His death. It was no longer a time to refrain from declaring His identity as the Messiah. Until now, Christ had revealed Himself as the prophesied Messiah in largely private and individual ways; now was the appointed time to announce it publicly, affirming with solemnity that He was the true Messiah-King, the rightful Son of David. The Saviour made this proclamation through His majestic entry into Jerusalem. Prior to significant feasts, it was customary for throngs of worshipers to enter the holy city in a jubilant manner, expressing their joy. Christ, recognized by the people as a prophet and esteemed teacher, sought to make a notable entrance and seized this opportunity to display His glory one last time. While He had typically approached Jerusalem on foot, He chose to enter as His ancestor David had done before, upon a donkey. This humble and serviceable creature was cherished in the East, and the Jews held many historical memories tied to it, rendering it more honorable and cherished than the majestic horses from Egypt. The significance of the donkey was elevated further by the prophet's profound proclamation that the Messiah-King would arrive in Jerusalem on a donkey (Zechariah 9:9). Thus, such an entrance for the Saviour could serve as the most clear and compelling affirmation of His Messiahship. Early on the ninth of Nisan, the Saviour departed from His tranquil and welcoming abode in Bethany, and as was customary, He 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 so close to Jerusalem that according to rabbinical law, it was regarded as part of the holy city. At that time, several secret disciples and followers of Christ lived in various locations, and He sent two of His disciples to procure a donkey from one of these followers in Bethphage for His significant entrance into Jerusalem. The disciples executed His instructions precisely, bringing back both a donkey and a young 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":"All events unfolded precisely as the Lord had predicted, leading to a deeper conviction in the divine insight and mighty power of Jesus Christ among His followers. At the entrance of Bethphage, the messengers discovered a donkey tethered at the city gate along with its young foal. As they began untying it, the owners inquired, “Why are you untying the colt?” The disciples responded in accordance with Jesus' instructions, and the owners allowed them to proceed without any obstruction. This occurrence, as explained by Blessed Theophylact, could only have transpired through the intervention of God's power, moving the owners to release the colt, as they were humble and hardworking individuals. The messengers returned with both a donkey and its foal, signaling that, despite the ordinary nature of the situation, something momentous and sacred was imminent. In ancient times, animals that had not been yoked were typically designated for particularly important tasks, as referenced in Numbers 19:2 and Deuteronomy 21:3, while the donkey, in contrast to the horse used in warfare, symbolizes peace. Known for its gentle and steady gait, the donkey was an essential companion in the daily lives of those in the East, frequently used by both common folk and nobility for traversing the rugged landscape of Palestine, as seen in Exodus 4:20 and 2 Samuel 17:23.\\n\\nThe disciples placed their outer garments upon the donkey, and as the Lord made His entrance, the procession unfolded, imbued with prophetic significance for those with a spiritual perspective. In Christ’s triumphant entry into Jerusalem, St. John Chrysostom identifies not only the fulfillment of Zechariah's prophecy but also a broader \\"prophecy of works.\\" Blessed Theophylact notes that through His actions, the Lord foreshadowed the inclusion of the unclean Gentiles, signaling that they would seek Him and embrace His teaching. The donkey symbolizes the Church and the new nation—originally seen as unclean, yet rendered pure by the presence of Jesus Christ. \\n\\nConsider the donkey’s obedience, the holy father implores—it, untrained and unfamiliar with the bridle, advanced calmly rather than abruptly. This foreshadowed the future, representing the Gentiles' submission and their swift transition to a peaceful existence. The donkey following the donkey prefigured the Jewish congregation, initially in rejection but later inspired by the example of the Gentiles. St. John Chrysostom remarks that \\"our blessed and glorious fate\\" stirred jealousy in the Jews: \\"the donkey follows the donkey,\\" and indeed, after Christ's presence among the Gentiles, the Jews would, stirred by their jealousy, be drawn to Him. \\n\\nChurch hymns also reflect that the Lord \\"ascended symbolically upon the foal,\\" calling the stiff-necked to transition \\"from unbelief into faith.\\" The Jewish people are urged to behold \\"Him whom Isaiah perceived in the flesh for our sake,\\" heralding the new Zion and casting away the condemned assembly. This \\"thin cake\\" was akin to a \\"high throne\\" where Christ sat, for He never departed from the embrace of His Father nor left the Cherubic throne, affirming that \\"as He is with mortals in the flesh, so He is exactly with the Father as the true and immutable God.\\""},{"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 their journey from Jerusalem to Bethany. Many had already gathered in Jerusalem for the upcoming feast, preparing for the subsequent days with familiar rituals and ceremonies. This time, their purpose was not just to see Jesus, but also to witness Lazarus, eager to confirm his resurrection. New crowds emerged from Jerusalem in the morning. Given these circumstances, the manner of His entry into Jerusalem was bound to differ significantly from previous occasions. The people were filled with joy upon learning of the plans of the one who raised Lazarus, and they prepared to accompany Him in a manner befitting their expectations of the Messiah. However, if the Lord had desired to avoid such a grand entrance, He could have easily done so. He could have entered Jerusalem discreetly, either alone or with just His disciples, or even chosen not to enter the city at all in such a precarious situation. Yet, He deemed it essential, and it would not be accurate to say He merely capitalized on these circumstances as coincidental. This intention had already been evident in His earlier actions. A similar scenario had occurred in Jericho. He demonstrated the purposeful nature of His actions when He instructed two of His disciples to proceed ahead of Him to the village of Bethphage, situated at the base of the Mount of Olives, to acquire a donkey and a colt for His entrance. The disciples placed their garments on the animals, and Jesus mounted a young donkey that had never been ridden. This was clearly aligned with the prophecy that depicted the arrival of the Messiah in Jerusalem, portraying Him as a peaceful and humble king, who purposefully chose this animal as a sign of peace rather than conflict (Zechariah 9:9-10). In this manner, He became visible to all, which further intensified the excitement of the crowd."}]}
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