TRV
“The Triumphal Entry”· Matthew 21:1–11
Translation
King James Version
And when he was come into Jerusalem, all the city was moved, saying, Who is this?
Complete Jewish Bible
When he entered Yerushalayim, the whole city was stirred. "Who is this?" they asked.
Berean Standard Bible
When Jesus had entered Jerusalem, the whole city was stirred and asked, “Who is this?”
American Standard Version
And when he was come into Jerusalem, all the city was stirred, saying, Who is this?
World English Bible Messianic
When he had come into Jerusalem, all the city was stirred up, saying, “Who is this?”
Geneva Bible (1599)
And when he was come into Hierusalem, all the citie was mooued, saying, Who is this?
Young's Literal Translation
And he having entered into Jerusalem, all the city was moved, saying, `Who is this?'
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Historical interpretation
Six Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Moreover, when Jesus entered the true Jerusalem, they cried out, wondering at His heavenly virtues, and said, Who is this King of glory?
But see the baseness of the Jews. He had wrought so many miracles, and never were they thus amazed at Him; but when they saw a multitude running together, then they marvel. "For all the city was moved, saying, Who is this? But the multitudes said, This is Jesus the prophet of Nazareth of Galilee." And when they thought they were saying something great, even then were their thoughts earthly, and low, and dragging on the ground.
(Hom. lxvii.) Which aggravates the fault of the Jews, who after He had done the same thing twice, yet persisted in their hardness.
But not even thus were the Chief Priests convinced, but at His miracles and the shouts of the children they had indignation.
This was at once a type of the Gentiles, and no small comfort to the Apostles; for that they might not be perplexed, contriving how having no education for the purpose they should preach the Gospel, these children going before them did away that fear; for He who made these to sing His praises, shall give speech to those. This miracle also shows that Christ was the Framer of nature; seeing the children spoke things full of meaning, and agreeing with the Prophets, whereas the men uttered things meaningless, and full of frenzy.
(Verse 10) And when he entered Jerusalem, the whole city was stirred up, saying, 'Who is this?' And the people ((or Many)) were saying, 'This is Jesus, the prophet from Nazareth in Galilee.' As Jesus entered the city with the whole crowd, the city of Jerusalem was stirred up, amazed at the multitude, not knowing the truth, and saying, 'Who is this?' Indeed, we read in another place the angels saying: 'Who is this King of glory?' (Psalm 24:8). But to others who were doubting or asking, the lowly common people confess: starting from the least, in order to reach the greatest, and they say:
163 This is Jesus, the prophet from Nazareth in Galilee. The prophet whom even Moses had said would come, and who is specifically written with the article among the Greeks. From Nazareth in Galilee because he was brought up there: so that, like a flower of the field, he would be nurtured in the flower of virtues.
When Jesus entered with the multitudes, the whole city of Jerusalem was moved, wondering at the crowds, and not knowing the power.
While others were in doubt or enquiring, the worthless multitude confessed Him; But the people said, This is Jesus the Prophet from Nazareth in Galilee. (Ps. 24:8.) They begin with the lesser that they may come to the greater. They hail Him as that Prophet whom Moses had said should come like to himself, (Deut. 15:18.) which is rightly written in Greek with the testimony of the article, (ὁ προφήτες.) From Nazareth of Galilee, for there He had been brought up, that the flower of the field might be nourished with the flower of all excellencies.
And he cast out all them that sold and bought. It should be known that in obedience to the Law, in the Temple of the Lord venerated throughout the whole world, and resorted to by Jews out of every quarter, innumerable victims were sacrificed, especially on festival days, bulls, rams, goats; the poor offering young pigeons and turtle-doves, that they might not omit all sacrifice. But it would happen that those who came from a distance would have no victim. The Priests therefore contrived a plan for making a gain out of the people, selling to such as had no victim the animals which they had need of for sacrifice, and themselves receiving them back again as soon as sold. But this fraudulent practice was often defeated by the poverty of the visitors, who lacking means had neither victims, nor whence to purchase them. They therefore appointed bankers who might lend to them under a bond. But because the Law forbade usury, and money lent without interest was profitless, besides sometimes a loss of the principal, they bethought themselves of another scheme; instead of bankers they appointed 'collybistæa,' a word for which the Latin has no equivalent. Sweetmeats and other trifling presents they called 'collyba,' such, for example, as parched pulse, raisins, and apples of divers sorts. As then they could not take usury, they accepted, the value in kind, taking things that ore bought with money, as if this was not what Ezekiel preached of, saying, Ye shall not receive usury nor increase. (Ezek. 18:17.) This kind of traffic, or cheating rather, the Lord seeing in His Father's house, and moved thereat with spiritual zeal, cast out of the Temple this great multitude of men.
For he is indeed a thief, and turns the temple of God into a den of thieves, who makes a gain of his religion. Among all the miracles wrought by our Lord, this seems to me the most wonderful, that one man, and He at that time mean to such a degree that He was afterwards crucified, and while the Scribes and Pharisees were exasperated against Him seeing their gains thus cut off, was able by the blows of one scourge to cast out so great a multitude. Surely a flame and starry ray darted from his eyes, and the majesty of the Godhead was radiant in his countenance.
But, according to the plain sense; the doves were not in seats, but in cages; unless indeed the sellers of the doves were sitting in seats, but that were absurd, for the seat denotes the dignity of the teacher, which is brought down to nothing when it is mixed with covetousness. Mark also, that through the avarice of the Priests, the altars of God are called tables of money-changers. What we have spoken of Churches let each man understand of himself, for the Apostle says, Ye are the temple of God (2 Cor. 6:16.) Let there not be therefore in the abode of your breast the spirit of bargaining, nor the desire of gifts, lest Jesus, entering in anger and sternness, should purify His temple not without scourging, that from a den of thieves He should make it a house of prayers.
For had He not overthrown the tables of the money-changers and the seats of them that sold doves, the blind and the lame would not have deserved that their wonted sight and power of motion should be restored to them in the temple.
For, not daring to lay hands on Him, the Priests defame his works, and the testimony of the children who cried, Hosanna to the Son of David, blessed is he that cometh in the name of the Lord, as though this might be said to none but to the Son of God only. Let then Bishops and all holy men take heed how they suffer these things to be said to them, if this is charged as a fault in Him who is truly Lord to whom this was said, because the faith of the believers was not yet confirmed.
But the answer of Christ was cautions. He spake not what the Scribes would fain have heard, The children do well that they bear witness to me; nor on the other hand, They do what is wrong, they are but children, you ought to be indulgent to their tender years. But He brings a quotation from the eighth Psalm, that though the Lord were silent, the testimony of Scripture might defend the words of the children (Ps. 8:2) as it follows, But Jesus said unto them, Yea, have ye never read, &c.
Those prophesying spoke of Christ who was to come; these speak in praise of the coming of Christ already fulfilled.
With good reason were they moved at sight of a thing so to be wondered at. Man was praised as God, but it was the God that was praised in the man. But, I suppose, that neither they who praised knew what they praised, but the Spirit that suddenly inspired them poured forth the words of truth.
And Jesus entered into the temple of God. This was the part of a good Son to haste to His Father's house, and do Him honour; so you then becoming an imitator of Christ as soon as you enter into any city, first run to the Church. Further, it was the part of a good physician, that having entered to heal the sick city, he should first apply himself to the source of the sickness; for as every thing good cometh out of the temple, so also doth every evil. For when the priesthood is sound, the whole Church flourishes, but if it is corrupt, faith is impaired; and as when you see a tree whose leaves are pale-coloured you know that it is diseased at its root, so when you see an undisciplined people conclude without hesitation that their priesthood is unsound.
For this reason also He overturns the tables of the money-changers, to signify that in the temple of God ought to be no coin save spiritual, such as bears the image of God, not an earthly image. He overturns the seats of those that sold doves, saying by that deed, What make in My temple so many doves for sale, since that one Dove descended of free gift upon the temple of My Body? What the multitude had proclaimed by their shouts, the Lord shows in deeds; whence it follows, And the blind and the lame came to him in the temple, and he healed them.
For as a pillar a little out of the perpendicular, if more weight be laid upon it, is driven to lean still more to one side; so also the heart of man when once turned aside, is only stirred the more with jealousy by seeing or hearing deeds of some righteous man. In this way the Priests were stirred up against Christ, and said, Hearest thou what these say?
As though He had said, Be it so, it is My fault that these cry thus. But is it My fault that so many thousand years before the Prophet foretold that so it should be? But babes and sucklings cannot know or praise any one. Therefore they are called babes, not in age, but in guilelessness of heart; sucklings, because they cried out being moved by their joy at the wonderful things they beheld, as by the sweetness of milk. Miraculous works are called milk, because the beholding of miracles is no toil, but rather excites wonder, and gently invites to the faith. Bread is the doctrine of perfect righteousness, which none can receive but they who have their senses exercised about spiritual things.
That they are healed in the Temple signifies, that men cannot be healed but in the Church, to which is given the power of binding and loosing.
But it is to be noted, that this entry of His into Jerusalem was five days before the passover. For John relates, that six days before the Passover He came to Bethany, and on the morrow sitting on the ass entered Jerusalem. (John 12:1.) In this observe the correspondence between the Old and New Testaments, not only in things but in seasons. For on the tenth day of the first month, the lamb that was to be sacrificed for the passover was to be taken into the house, (Exod. 12:3.) because on the same day of the same month, that is, five days before the passover, the Lord was to enter the city in which He was to suffer.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Matthew 21:10 vividly captures the profound and immediate impact of Jesus Christ's arrival in Jerusalem, marking the precipice of Passion Week. As Jesus entered the holy city, His presence ignited a widespread commotion, prompting the entire populace to collectively question His identity and the nature of the extraordinary stir He caused. This verse encapsulates the city's initial bewilderment and the dramatic tension between popular expectations and the spiritual reality of Jesus' messianic mission.
Context
Literary Context
This verse immediately follows the jubilant scene of the Triumphal Entry, where Jesus deliberately rode into Jerusalem on a donkey, fulfilling the ancient prophecy found in Zechariah 9:9. The preceding verses (Matthew 21:1-9) describe the enthusiastic crowds spreading their cloaks and palm branches, shouting "Hosanna to the Son of David!" as Jesus approached. The question "Who is this?" in Matthew 21:10 serves as a direct response to this public acclamation and sets the stage for the crowd's answer in Matthew 21:11 and the subsequent events of Jesus cleansing the Temple in Matthew 21:12-17. It marks a pivotal moment where Jesus publicly presents Himself as Messiah, forcing a reaction from the city's inhabitants.
Historical & Cultural Context
Jerusalem was already bustling with hundreds of thousands of Jewish pilgrims arriving from all over the Roman Empire for the annual Passover feast, a celebration commemorating Israel's liberation from slavery in Egypt. This heightened atmosphere of religious fervor and nationalistic expectation provided a fertile ground for messianic hopes. The city was under Roman occupation, and the Jewish people longed for a political deliverer who would overthrow their oppressors, much like the Maccabees had done centuries prior. Jesus' public and dramatic entrance, hailed by a fervent crowd, was therefore impossible for the authorities or the general populace to ignore. The question "Who is this?" reflects the diverse and often conflicting messianic expectations prevalent at the time, as well as the general unfamiliarity of many pilgrims with Jesus, who had primarily ministered in Galilee.
Key Themes
The verse contributes significantly to several key themes within Matthew's Gospel and the broader biblical narrative. Firstly, it highlights the theme of Messianic Revelation and Recognition, as Jesus deliberately presents Himself as the promised King, yet His identity remains a mystery to many, leading to the central question posed by the city. Secondly, it underscores the Tension Between Expectations and Reality, as the popular desire for a political liberator clashes with Jesus' true mission of spiritual salvation and the establishment of a spiritual kingdom. This tension is evident in the crowd's question, which reflects a misunderstanding of His kingship. Thirdly, the phrase "all the city was moved" emphasizes the Disruptive Nature of Jesus' Presence. Jesus' arrival is never a quiet or unnoticed event; it always brings a profound stir, forcing individuals and communities to confront His claims and decide how they will respond, echoing the broader theme of the kingdom of heaven breaking into the world, as seen in passages like Matthew 10:34.
Exposition and Analysis
Key Word Analysis
From εἰς and ἔρχομαι; to enter (literally or figuratively):--X arise, come (in, into), enter in(-to), go in (through). This word emphasizes the deliberate and purposeful action of Jesus entering Jerusalem. It's not a casual arrival but a significant, intentional entry, signifying the culmination of His journey towards His ultimate purpose. The verb implies a movement into a specific, often enclosed, space, highlighting Jerusalem as the destination for the Passion.
Of Hebrew origin (יְרוּשָׁלַ͏ִם); Hierosolyma (i.e. Jerushalaim), the capitol of Palestine:--Jerusalem. Compare Ἱερουσαλήμ. More than just a geographical location, "Jerusalem" here functions as a symbol of the spiritual and political heart of Judaism, the city of the Great King (Psalm 48:2) and the place where prophets were rejected (Matthew 23:37). Jesus' entry into this specific city carries immense theological weight.
Apparently a primary verb; to rock (vibrate, properly, sideways or to and fro), i.e. (generally) to agitate (in any direction; cause to tremble); figuratively, to throw into a tremor (of fear or concern):--move, quake, shake. This is a powerful word, often used to describe earthquakes or violent shaking (e.g., Matthew 27:51). Its use here suggests that Jesus' arrival caused more than just a stir; it created a profound, unsettling tremor or agitation throughout the city, implying a deep impact that went beyond mere curiosity to a sense of shock or even alarm.
Verse Breakdown
"And when he was come into Jerusalem"
This clause establishes the setting and the primary actor. Jesus' entry is presented as a definitive, consequential act. The use of "come into" (eisérchomai) suggests a deliberate, purposeful arrival, not a casual visit. It signals the beginning of the final, climactic phase of His earthly ministry, leading directly to His crucifixion and resurrection.
"all the city was moved"
This phrase describes the widespread and intense reaction to Jesus' arrival. The Greek word for "moved" (seíō) conveys a sense of shaking, agitation, or even an earthquake-like tremor, indicating a profound disturbance or commotion that affected the entire urban population. It was not a localized event but a city-wide phenomenon, demonstrating the undeniable impact of Jesus' presence and the magnitude of the Triumphal Entry.
"saying, Who is this?"
This final clause reveals the nature of the city's "movement" – it was primarily a question of identity. The crowds, pilgrims, and residents were bewildered by the spectacle and the acclamations of "Hosanna!" They sought to understand the source of such a dramatic stir. This question highlights the prevailing ignorance or misunderstanding of Jesus' true identity, despite His public ministry and miracles, setting up the answer provided in the subsequent verse.
Literary Devices
Matthew 21:10 employs several literary devices to convey the dramatic impact of Jesus' arrival. Hyperbole is evident in the phrase "all the city was moved," which, while not literally every single person, emphasizes the widespread and overwhelming nature of the commotion. This exaggeration underscores the profound disruption Jesus' presence caused. Dramatic Irony is also at play, as the city's bewildered question, "Who is this?", stands in stark contrast to the reader's knowledge of Jesus' divine identity and messianic purpose. The crowd's limited understanding highlights their inability to fully grasp the significance of the moment, even as they participate in its unfolding. Furthermore, Symbolism is present in the "moving" or "shaking" of the city, which can be seen as a symbolic representation of the old order being disturbed by the inbreaking of God's kingdom. Just as an earthquake shakes the ground, Jesus' arrival shakes the foundations of established religious and political systems, demanding a response and revealing the true nature of authority.
Theological and Thematic Connections
Matthew 21:10 is profoundly theological, revealing the inherent tension between human expectation and divine reality. Jesus' deliberate entry into Jerusalem, the heart of Jewish life, was a public declaration of His messianic claim, fulfilling prophecy and challenging the status quo. The city's reaction, "Who is this?", underscores humanity's often limited perception of God's work and the Messiah's true nature. While many sought a political king to overthrow Roman rule, Jesus came as a spiritual King, whose kingdom was not of this world, yet whose authority would shake the very foundations of it. This moment foreshadows the ultimate rejection of Jesus by many in Jerusalem, even as it highlights the divine necessity of His journey to the cross. It is a powerful reminder that the presence of Christ always demands a response and reveals the state of the human heart.
Reflection and Application
Matthew 21:10 invites us to deeply consider our own response to the presence and claims of Jesus Christ. Just as Jerusalem was "moved" by His arrival, the encounter with Christ's truth and authority should profoundly agitate and stir our hearts, challenging our assumptions and priorities. Are we merely curious bystanders, asking "Who is this?" from a place of detached observation, or does His identity compel us to a deeper inquiry and a personal commitment? The "shaking" of the city reminds us that Jesus' presence is never neutral; it always brings a disturbance to our comfortable routines, demanding that we confront His claims to be King and Lord. Our understanding of "Who is this?" is not merely an academic exercise but a foundational question that shapes our entire spiritual journey, determining whether we will acknowledge Him as the Christ, the Son of the living God, and align our lives with His kingdom.
Questions for Reflection
FAQ
Why was "all the city" moved by Jesus' arrival? Was it just curiosity, or something more?
The "moving" of the city, described by the Greek word seíō (meaning to shake, agitate, or cause to tremble), indicates far more than mere curiosity. It suggests a profound commotion, a deep unsettling, or even a shockwave passing through the populace. Several factors contributed to this widespread agitation. Firstly, Jerusalem was packed with pilgrims for Passover, making any public spectacle highly visible and impactful. Secondly, the Triumphal Entry itself was a highly symbolic event, with crowds hailing Jesus as "Son of David" and "King of Israel," directly challenging Roman authority and established religious leadership. This public acclamation ignited diverse reactions: some were genuinely excited, believing Him to be the long-awaited Messiah; others were bewildered, having never seen such a display; and still others, particularly the religious authorities, were deeply troubled and threatened by His popularity and perceived challenge to their power. Thus, the city was "moved" by a complex mix of hope, confusion, awe, and alarm, all stemming from the undeniable and disruptive presence of Jesus.
Christ-Centered Fulfillment
Matthew 21:10, with the city's bewildered question "Who is this?", finds its profound Christ-centered fulfillment in the ongoing revelation of Jesus' identity as the Son of God and the promised Messiah. While Jerusalem struggled to comprehend the humble King riding on a donkey, this very scene foreshadows His ultimate triumph and reign. The "stir" in the city prefigures the global impact of His death and resurrection, an event that would truly "shake" the world and redefine humanity's relationship with God. The question "Who is this?" is ultimately answered not just by the crowd's response in Matthew 21:11, but by the entirety of the New Testament witness: He is the Lamb of God who takes away the sin of the world, the resurrected Lord, and the King of kings and Lord of lords. The initial confusion of Jerusalem gives way to the universal confession that every knee will bow and every tongue confess that Jesus Christ is Lord, a truth far grander than any political liberation the crowds might have envisioned. His entry into Jerusalem thus marks the beginning of the final act of His redemptive work, culminating in His exaltation and the establishment of His eternal kingdom, which continues to "move" hearts and lives today.