TEXT [Commentary]

1. Jesus’ triumphal entry into Jerusalem (11:1-11; cf. Matt 21:1-11; Luke 19:29-44; John 12:12-19)

1 As Jesus and his disciples approached Jerusalem, they came to the towns of Bethphage and Bethany on the Mount of Olives. Jesus sent two of them on ahead. 2 “Go into that village over there,” he told them. “As soon as you enter it, you will see a young donkey tied there that no one has ever ridden. Untie it and bring it here. 3 If anyone asks, ‘What are you doing?’ just say, ‘The Lord needs it and will return it soon.’”

4 The two disciples left and found the colt standing in the street, tied outside the front door. 5 As they were untying it, some bystanders demanded, “What are you doing, untying that colt?” 6 They said what Jesus had told them to say, and they were permitted to take it. 7 Then they brought the colt to Jesus and threw their garments over it, and he sat on it.

8 Many in the crowd spread their garments on the road ahead of him, and others spread leafy branches they had cut in the fields. 9 Jesus was in the center of the procession, and the people all around him were shouting,

“Praise God![*]

Blessings on the one who comes in the name of the LORD!

10 Blessings on the coming Kingdom of our ancestor David!

Praise God in highest heaven!”[*]

11 So Jesus came to Jerusalem and went into the Temple. After looking around carefully at everything, he left because it was late in the afternoon. Then he returned to Bethany with the twelve disciples.

NOTES

11:1 Bethphage and Bethany. Jesus was now very close to Jerusalem. Bethany is located two miles from the city, with Bethphage about a half mile away. The Mount of Olives, with its peak of over 2,600 feet, was just to the east of Jerusalem.

11:2 young donkey. The Gr. word pōlos [TG4454, ZG4798] describes the colt of a horse or an ass (BDAG 900; TDNT 6.959-961). Since it had not been ridden, it was suitable for a king (m. Sanhedrin 2.5), since no one but a king was to ride a king’s horse (note also the sacred use of animals in Num 19:2; Deut 21:3; 1 Sam 6:7; Lane 1974:395).

11:3 The Lord needs it. This declaration invokes a custom known as angaria (from angareuw [TG29, ZG30]; cf. Matt 5:41; 27:32), in which a person of significance (most commonly an officer of the Roman government) could take possession of someone else’s property or require them to perform a task. Since Jesus was such a respected figure, this remark was sufficient for the disciples to secure the animal.

11:6 they were permitted to take it. The animal was found and taken just as Jesus had indicated. As often happened toward the end of his ministry, Jesus was very aware of what would take place.

11:7 threw their garments over it. This act recalls a coronation (1 Kgs 1:38-40; 2 Kgs 9:13; Evans 2001:143).

11:8 spread their garments . . . spread leafy branches. Clothes laid on the road made a “red carpet” for someone of significance (2 Kgs 9:13). The Greeks also did this (Plutarch Cato Minor 7; Evans 2001:144). The laying of palms and other materials took place at the Feast of Tabernacles (2 Macc 10:7, the welcome of Judas Maccabaeus; m. Sukkah 3–4; France 2002:433).

11:9 Praise God! This is the NLT’s rendering of the Gr. hōsanna [TG5614, ZG6057], which means “save now!” It was used as a call to praise, which explains the NLT’s wording (m. Sukkah 4.5). “Hosanna” shows up again at the end of the cry of praise in 11:10b. The expression can express praise or be the cry of a prayer as the Psalter shows.

who comes in the name of the Lord! This allusion to Ps 118:26 welcomes a leader who approaches the Temple.

11:10 kingdom of our father David. This remark shows the praise involves the promise of God to David and the hope for a delivering king (2 Sam 7:6-16, the Davidic covenant; Ps 132). In other words, the praise is for the arrival of messianic promise.

11:11 went into the Temple. Jesus went directly to the Temple but did not stay because it was late. Pilgrims often stayed just outside of Jerusalem; Jesus returned to Bethany for the night.

COMMENTARY [Text]

In this scene, Jesus entered the city as a humble dignitary in a way that recalls the Zechariah 9:9 prediction that the Messiah-King would come into Jerusalem (Zion) riding on a donkey. Jesus rode into the city, whereas pilgrims were supposed to walk. This shows that Jesus intended to be noticed (France 2002:428-29)—his riding a donkey was a sign of his kingship.

The disciples and the crowds began to praise him in the words of Psalm 118, acclaiming Jesus as “the one who comes in the name of the Lord.” They shouted, “Blessings on the coming Kingdom of our ancestor David.” Their praise was motivated by the promise of a future Davidic rule. Jesus presented himself as a king and was acknowledged as such. He did nothing to prevent this perception of him. This is the second connection of Jesus with David, as Bartimaeus had called out to the Son of David for healing (10:47).

The crowd, of course, did not fully understand what they were acclaiming, as their reaction to Jesus later in the week would show. Nonetheless, the entry was important; it shows Jesus accepting such praise, since he was the one who arranged for the animal he rode into the city. He seems to have intentionally evoked the fulfillment of Zechariah 9:9. This was Jerusalem’s chance to receive Jesus as one sent from God. It seemed that they were going to do so, but the drama quickly took a dark turn. The one who was welcomed as the Messiah-King would be killed within the week.