TRV
“The Triumphal Entry”· Matthew 21:1–11
Translation
King James Version
All this was done, that it might be fulfilled which was spoken by the prophet, saying,
Complete Jewish Bible
This happened in order to fulfill what had been spoken through the prophet,
American Standard Version
Now this is come to pass, that it might be fulfilled which was spoken through the prophet, saying,
World English Bible Messianic
All this was done, that it might be fulfilled which was spoken through the prophet, saying,
Geneva Bible (1599)
All this was done that it might be fulfilled, which was spoken by the Prophet, saying,
Young's Literal Translation
And all this came to pass, that it might be fulfilled that was spoken through the prophet, saying,
See on the biblical-era map
In the KJVVerse 23,831 of 31,102 · 76.6%
LawLawHistoryHistPoetryPoetProphetsProphNew TestamentNT
Study This Verse
Copy as
Historical interpretation
Nine Centuries of Reception
15 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Ante-NicenePost-NiceneEarly MedievalMedieval
4005006007008009001000110012001300
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The words of their song of praise, express His power of redemption; in calling Him the Son of David, they acknowledge His hereditary title to the kingdom.
Or by the ass and the colt is shown the twofold calling from among the Gentiles. For the Samaritans did serve after a certain fashion of obedience, and they are signified by the ass; but the other Gentiles wild and unbroken are signified by the colt. Therefore two are sent to loose them that are bound by the chains of error; Samaria believed through Philip, and Cornelius as the first-fruits of the Gentiles was brought by Peter to Christ.
And think not this a little thing which was now done, for who was it that wrought with the owners of the beasts that they refused not, but yielded them? By this also He instructs His disciples that He could have restrained the Jews, but would not; and further teaches them that they should grant whatever is asked of them; for if they who knew not Christ, now granted this, much more it becomes His disciples to give unto all. For that which is said, But will straightway let them go,
To me it seems that He was mounted upon the ass, not only because of the mystery, but to give us a lesson of wisdom, teaching us therein that it needs not to be mounted on horses, but that it is sufficient to employ an ass, and be content with that which is necessary. But enquire of the Jews, what King has entered Jerusalem mounted upon an ass? They can name none other, but this one only.
But these things He did, not as displaying any pomp, but at once, as I have said, both fulfilling a prophecy, and teaching self-denial, and at the same time also comforting His disciples, who were grieving for His death, and showing them that He suffers all these things willingly. And mark thou, I pray thee, the accuracy of the prophet, how he foretold all things. And some things David, some things Zechariah, had proclaimed beforehand. Let us also do likewise, and let us sing hymns, and give up our garments to them that bear Him. For what should we deserve, when some clothe the ass on which He was set, and others strew the garments even under her feet; but we, seeing him naked, and not being even commanded to strip ourselves, but to spend of what is laid by, not even so are liberal? And when they indeed attend upon Him before and behind, but we, when He cometh unto us, send Him away, and thrust Him off and insult Him.
And do not account what was done to be a small thing. For who persuaded them, when their own property was taken from them, and that, when they were perhaps poor men and husbandmen, not to forbid it? Why say I not to forbid it? not to ask, or even if they asked, to hold their peace, and give it up. For indeed both things were alike marvellous, as well, if they said nothing, when their beasts were dragged away, or if having spoken, and heard, "The Lord hath need of them," they yielded and withstood not, and this when they see not Him, but His disciples.
By these things He teaches them, that it was in His power to have entirely hindered the Jews also, even against their will, when they were proceeding to attack Him, and to have made them speechless, but He would not.
And another thing again together with these doth He teach the disciples, to give whatever He should ask; and, though he should require them to yield up their very life, to give even this, and not to gainsay. For if even strangers gave up to Him, much more ought they to strip themselves of all things.
And besides what we have said, He was fulfilling also another prophecy, one which was twofold, one part in words, and another in deeds. And that in deeds was, by the sitting on the ass; and that by words, the prediction of Zacharias; because he had said, that the King should sit on an ass. And He, having sat and having fulfilled it, gave to the prophecy another beginning again, by what He was doing typifying beforehand the things to come.
How and in what manner? He proclaimed beforehand the calling of the unclean Gentiles, and that He should rest upon them, and that they should yield to Him and follow Him, and prophecy succeeded to prophecy.
But to me He seemeth not for this object only to sit on the ass, but also as affording us a standard of self-denial. For not only did He fulfill prophecies, nor did He only plant the doctrines of the truth, but by these very things He was correcting our practice for us, everywhere setting us rules of necessary use, and by all means amending our life.
And yet He had often entered Jerusalem before, but never with so much circumstance. What then is the cause? It was the beginning then of the dispensation; and neither was He very well known, nor the time of His passion near; wherefore He mixed with them with less distinction, and more disguising Himself. For He would not have been held in admiration, had He so appeared, and He would have excited them to greater anger. But when He had both given them sufficient proof of His power, and the cross was at the doors, He makes Himself then more conspicuous, and doeth with greater circumstance all the things that were likely to inflame them. For it was indeed possible for this to have been done at the beginning also; but it was not profitable nor expedient it should be so.
But do thou observe, I pray thee, how many miracles are done, and how many prophecies are fulfilled. He said, "Ye shall find an ass;" He foretold that no man should hinder them, but that all, when they heard, should hold their peace.
But this is no small condemnation of the Jews, if them that were never known to Him, neither had appeared before Him, He persuades to give up their own property, and to say nothing against it, and that by His disciples, while these, being present with Him at the working of His miracles, were not persuaded.
But He did these things, as I said, signifying beforehand the things to come. For here the church is signified by the colt, and the new people, which was once unclean, but which, after Jesus sat on them, became clean. And see the image preserved throughout. I mean that the disciples loose the asses. For by the apostles, both they and we were called; by the apostles were we brought near. But because our acceptance provoked them also to emulation, therefore the ass appears following the colt. For after Christ hath sat on the Gentiles, then shall they also come moving us to emulation. And Paul declaring this, said, "That blindness in part is happened to Israel, until the fullness of the Gentiles be come in; and so all Israel shall be saved." For that it was a prophecy is evident from what is said. For neither would the prophet have cared to express with such great exactness the age of the ass, unless this had been so.
But not these things only are signified by what is said, but also that the apostles should bring them with ease. For as here, no man gainsaid them so as to keep the asses, so neither with regard to the Gentiles was any one able to prevent them, of those who were before masters of them.
But He doth not sit on the bare colt, but on the apostles' garments. For after they had taken the colt, they then gave up all, even as Paul also said, "I will very gladly spend and be spent for your souls."
But mark how tractable the colt, how being unbroken, and having never known the rein, he was not restive, but went on orderly; which thing itself was a prophecy of the future, signifying the submissiveness of the Gentiles, and their sudden conversion to good order. For all things did that word work, which said, "Loose him, and bring him to me:" so that the unmanageable became orderly, and the unclean thenceforth clean.
Again, setting measures of sorrow, when He had need to mourn, He weeps moderately, everywhere setting us rules, as I have said, and limits how far one ought to proceed, and not any further. So for this intent now also, since it happens that some are weak and have need of beasts to carry them, in this too He fixes a measure, showing that one ought not to yoke horses or mules to be borne by them, but to use an ass, and not to proceed further, and everywhere to be limited by the want.
But let us look also at the prophecy, that by words, that by acts. What then is the prophecy? "Behold, thy King cometh to thee, meek, and riding on an ass, and a young colt;" not driving chariots, like the rest of the kings, not demanding tributes, not thrusting men off, and leading about guards, but displaying His great meekness even hereby.
Ask then the Jew, what King came to Jerusalem borne on an ass? Nay, he could not mention, but this alone.
But it seems that the Lord could not in so short a distance have sate upon both animals; seeing then that the history has either an impossibility or a meanness, we are sent to higher things, that is, to the figurative sense.
The multitudes that came out of Jericho, and followed the Saviour, cast down their garments, and strewed the way with branches of trees; and therefore it follows, But the multitudes spread their garments in the way; that is, beneath the feet of the ass, that it should not stumble against a stone, nor tread upon a thorn, nor fall into a ditch. Others cut down branches from the trees, and strewed them in the way; from the fruit-trees, that is, with which mount Olivet was clothed. And when all that could be done was done, they added also the tribute of the tongue, as it follows, And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David. I shall shortly examine what is the meaning of this word Hosanna. In the hundred and seventeenth Psalm, which is clearly written of the Saviour's coming, we read this among other things; Save me now, O Lord; O Lord, send now prosperity. Blessed art thou that art to come in the name of the Lord. (Ps. 118:25.), For that which the LXX give Ω Κύριε σω̄σον δὴ, Save now, O Lord; we read in the Hebrew, 'Anna, adonai osianna,' which Symmachus renders more plainly, I pray thee, O Lord, save, I pray thee. Let none think that it is a word made up of two words, one. Greek and one Hebrew, for it is pure Hebrew.
For it signifies that the coming of Christ is the salvation of the world, whence it follows, Blessed is he that cometh in the name of the Lord. Which same thing the Saviour in the Gospel confirms, I am come in my Father's name. (John 5:43.)
Or by that which is added, Hosanna, that is, Salvation, in the highest, it is clearly shown that the coming of Christ is not the salvation of man only, but of the whole world, joining earthly things to things heavenly.
Mystically; The Lord draws near to Jerusalem departing from Jericho, and taking great multitudes with Him, because great and laden with great wares, that is, the salvation of believers that has been entrusted to Him, He seeks to enter the city of peace, the place of the beholding of God. And He comes to Bethphage, that is, to The house of the jawbones; He bare also the type of confession; and halted on Mount Olivet, where is the light of knowledge, and the repose from toils and pains. By the village over against the Apostles is denoted this world; for that was against the Apostles, and was not willing to receive the light of their teaching.
Or, because there is theory and practice, that is, knowledge and works. By the ass which had been under the yoke, and was broken, the synagogue is understood. By the ass's colt wild and unbroken, the Gentile people; for the Jewish nation is towards God the mother of the Gentiles.
The Apostles clothes which are laid upon the beasts may be understood either as the teaching of virtues, or discernment of Scriptures, or verities of ecclesiastical dogmas, with which, unless the soul be furnished and instructed, it deserves not to have the Lord take His seat there.
When He says, The multitudes that went before and that followed, He shows that both people, those who before the Gospel, and those who after the Gospel, believed on the Lord, praise Jesus with the harmonious voice of confession.
(Vers. 4, 5.) However, this happened so that what was spoken through the prophet might be fulfilled, saying: Tell the daughter of Zion, behold your king comes to you, meek and sitting on a donkey, and on a colt, the foal of a beast of burden. This is written in the prophet Zechariah: of which, if there is enough time in life, it will be said in its proper place. Now, briefly, it must be understood that according to the literal meaning, it was not possible for him to sit on both animals in a short distance of the journey. For either the she-asses sat and the foal was without a rider, or if the foal, which is more fitting, was used for sitting, the she-ass was led freely. Therefore, when the story seems to have impossibility or shame, we are led to deeper meanings: so that that she-ass which was submissive, and tamed, and had taken the yoke of the law, may be understood as the Synagogue; the foal of the she-ass, wanton and free, may be understood as the people of the Gentiles, on whom Jesus sat, and when he sent two of his disciples to them, one to the Circumcision, and the other to the Gentiles.
(de Cons. Ev. ii. 66.) In this quotation from the Prophet, there is some variety in the different Gospels. Matthew quotes it as if the Prophet had expressly mentioned the she-ass; but it is not so quoted by John, nor in the Church-copies of the translation in common use. (John 12:15) This seems to me to be accounted for by the account, that Matthew wrote his Gospel in the Hebrew language. And it is clear that the translation called the LXX, has some things different from what are found in the Hebrew, by those who know that tongue, and who have rendered the same books out of the Hebrew. If the reason of this discrepancy be asked, I consider nothing more likely than that the LXX interpreted with the selfsame spirit with which the original was written, which is confirmed by that wonderful agreement among them of which we are told. By thus varying the expression, while they did not depart from the meaning of that God whose words they were, they convey to us the very same thing as we gather from this agreement, with slight variety, among the Evangelists. This shows us that it is no lie, when one relates any thing with such diversities in detail, as that he does not depart from his intention with whom he ought to agree. To know this is useful in morals in avoiding lies; and for faith itself, that we should not suppose that the truth is secured in sacred sounds, as though God imparted to us not the matter only, but the words in which the matter is conveyed. Rather the matter is in such sort conveyed in words, that we ought not to want words at all, if it were possible that the matter could be known by us without words, as God and His Angels know it. It follows, But the disciples went and did as Jesus commanded them, and brought the ass, and the colt. The other Evangelists say nothing of the ass. And if Matthew had not mentioned the colt, as they do not mention the ass, the reader ought not to have been surprised. How much less then should it move him, when one has so mentioned the ass which the others have omitted, as not to forget the colt which they have mentioned. For there is no discrepancy where both circumstances may have occurred, though one only related one, and another another; how much less then where one mentions both, though another mentions only one? It follows, And they put on them their clothes, and set him thereon.
He said not to His disciples, Say, Thy Lord, or Your Lord, hath need of them; that they may understand, that He is Lord alone, not of the beasts only, but of all men; for even sinners are by the law of nature His, though by their own will they are the Devil's.
it is to be understood, that after He had entered into Jerusalem, the beast was returned by Christ to its owner.
For the Prophet knowing the malice of the Jews, that they would speak against Christ when He went up to the Temple, gave them this sign beforehand, whereby they might know their King, Say ye to the daughter of Sion.
Behold, is a word used in pointing out any thing; look, that is, not with the bodily eye, but with the spiritual understanding, at the works of His power. Also aforetimes He oft said, Behold, that He might show that He of whom He spake before He was born was even then thy King. When then ye shall see Him, say not, We have no King but Cæsar. He cometh to thee, (John 19:15.) if thou wilt apprehend Him, that He may save thee; if thou wilt not apprehend Him, He cometh against thee; Meek, so that He is not to be feared for His power, but loved for His meekness; wherefore He sitteth not on a golden car, refulgent in costly purple, nor is mounted on a mettled steed, rejoicing in strife and battle, but upon a she-ass, that loves peace and quiet.
Hosanna, some interpret 'glory,' some 'redemption;' and glory is His due, and redemption belongs to Him who has redeemed all men.
Never before had the Lord employed the services of beasts, nor surrounded Himself with the ornaments of green boughs, till now when He is going up to Jerusalem to suffer. He moved them that beheld to do that which they had before desired to do; so it was opportunity that was now given them, not their purpose that was changed.
Men are likened to animals, from some resemblance they bear in their not recognising the Son of God. And this animal is unclean, and beyond all other brutes incapable of reasoning, a stupid, helpless, ignoble drudge. Such were men before the coming of Christ, unclean with divers passions; unreasoning, that is lacking the reason of the Word, stupid, in their disregard of God; weak in soul, ignoble, because forgetting their heavenly birth they became slaves of their passions, and of the dæmons; drudges, because they toiled under the load of error laid upon them by the dæmons, or the Pharisees. The ass was tied, that is, bound in the chain of diabolic error, so that it had not liberty to go whither it would; for before we do any sin we have free will to follow, or not, the will of the Devil, but if once by sinning we have bound ourselves to do his works, we are no longer able to escape by our own strength, but, like a vessel that has lost its rudder is tossed at the mercy of the storm, so man, when by sin he has forfeited the aid of Divine grace, no longer acts as he wills, but as the Devil wills. And if God, by the mighty arm of His mercy, do not loose him, he will abide till death in the chain of his sins. Therefore He saith to His disciples, Loose them, that is, by your teaching and miracles, for all the Jews and Gentiles were loosed by the Apostles; and bring them to me, that is, convert them to My glory.
Those prophesying spoke of Christ who was to come; these speak in praise of the coming of Christ already fulfilled.
The Evangelist related above that the Lord departed from Galilee, and began to go up to Jerusalem. Being now occupied with telling what He did by the way, he proceeds in his purpose, saying, And when they drew nigh to Jerusalem, and were come to Bethphage. Bethphage was a small village of the priests, situated on the declivity of Mount Olivet, one mile distant from Jerusalem. For the priests who ministered in the temple their apportioned time, when their office of ministration was discharged, withdrew to this village to abide; as also did they who were to take their place. Because it was commanded by their Law that none should travel on the Sabbath more than a mile.
Notwithstanding, it was possible that the Lord might have sate upon both animals.
And it is confounded of one perfect and one imperfect word. For 'Hosi' signifies 'save;' 'anna' is an interjection used in entreating.
Because, namely, in all His good actions, He sought not His own but His Father's glory.
The Lord therefore sent His disciples from mount Olivet to the village, when He guided the preachers forth from the primitive Church into the world. He sent two, because there were two orders of preachers, as the Apostle shows, saying, He that wrought in Peter to the Apostleship of circumcision, the same was mighty in me towards the Gentiles; (Gal. 2:8.) or, because the precepts of charity are two; or, because there are two testaments; or, because there is letter and spirit.
But as it was then said to the Apostles, If any man sag ought to you, say ye, The Lord hath need of them; so now it is commanded to the preachers, that though any opposition be made to them, they should not slack to preach.
The Lord sitting upon the ass goes towards Jerusalem, because presiding over the Holy Church, or the faithful soul, He both guides it in this life, and after this life leads it to the view of the heavenly country. But the Apostles and other teachers set their garments upon the ass, when they gave to the Gentiles the glory which they had received from Christ. The multitudes spread their garments in the way, when they of the circumcision who believed, despised the glory which they had by the Law. They cut down branches from the trees, because out of the Prophets they had heard of the green Branch as an emblem of Christ. (Is. 11:1. Jer. 23:5.) Or, the multitudes who spread their garments in the way, are the martyrs who gave to martyrdom for Christ their bodies, which are the clothing of their minds. Or, they are signified, who subdue their bodies by abstinence. They who cut down the branches of the trees, are they who seek out the sayings and examples of the holy fathers for their own or their children's salvation.
It is again a prophecy, that of Zechariah, just as that also found in the book of Matthew, which informs us that a donkey’s foal was tied to its mother. For the prophecy reads, “Rejoice greatly, daughter of Zion, shout, daughter of Jerusalem; behold, your king comes to you, righteous and having salvation; he himself is humble and mounted on a donkey and on a newly born foal.” Now who doesn’t, while waiting for a righteous king, immediately understand that the Christ is in view, who prefigured likewise the name of Melchizedek, whose name in translation evokes the “king of justice”? So the prophet himself does not only say “king of justice,” but he added “and redeemer.” He did so in order to indicate, in an additional way through this means, the name of Jesus, which when translated means “salvation of God” and “healing.” And he added next, “He himself is humble and mounted on a donkey and on a newly born foal.” He does so to show in advance he who is written about in the Gospels: “Learn of me, for I am gentle and humble of heart.” Now there was never any king, simultaneously just, a redeemer, gentle and seated on a donkey, who came to Jerusalem, unless this is he who alone is King of kings, God and Redeemer, Jesus. He is kind, gentle and abundant in mercy for all those who call upon him, as it is written.
In history, Daughter of Sion is the name given to the city of Jerusalem, which stands on mount Sion. But mystically, it is the Church of the faithful pertaining to the Jerusalem which is above.
Whence Matthew, who wrote his Gospel to the Jews, is the only one who mentions that the ass was brought to the Lord, to show that this same Hebrew nation, if it repent, need not despair of salvation,
(ap. Anselm) Or, The owner of the beasts will straightway send them to be engaged for Christ's service. Hereto is added the testimony of the Prophet, that it may be shown that the Lord fulfilled all things which were written of Him, but that the Scribes and Pharisees, blinded by envy, would not understand the things that they read; All this was done, that it might be fulfilled which was spoken by the Prophet; (Zech. 9:9.) to wit, Zacharias.
(ap. Anselm.) And the meaning is, Blessed, that is, Glorious, is He that cometh, that is, is incarnate; in the name of the Lord; that is, of the Father, by glorifying Him. Again they repeat, Hosanna, that is, Save, I pray thee, and define whither they would bo saved, in the highest, that is in the heavenly, not in the earthly places.
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.
Copy as
Continue studying Matthew 21:4 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Matthew 21:4 serves as a pivotal interpretive statement, explicitly declaring that Jesus' deliberate actions in orchestrating His entry into Jerusalem were a direct and intentional fulfillment of ancient prophetic Scripture. This verse immediately follows Jesus' instructions to His disciples concerning the retrieval of a donkey and a colt, framing the subsequent Triumphal Entry not as a spontaneous event, but as a divinely orchestrated act designed to demonstrate His identity as the promised Messiah and King, precisely as foretold centuries earlier.
Context
Literary Context
Matthew 21:4 is strategically placed within the narrative of Jesus' final approach to Jerusalem, immediately preceding the Triumphal Entry (Matthew 21:1-11). Verses 1-3 describe Jesus' specific instructions to two disciples to find a donkey and a colt, emphasizing the precise details of their location and the response they should give if questioned. Verse 4 then provides the interpretive key, explaining why these seemingly mundane instructions are significant: they are for the fulfillment of prophecy. This verse acts as Matthew's theological commentary on the preceding actions, preparing the reader to understand the deeper, divinely purposed meaning of Jesus' entry. The subsequent events, including the crowds' acclamation and Jesus' actions in the temple, are then understood through this lens of prophetic fulfillment.
Historical & Cultural Context
Jesus' entry into Jerusalem occurs during the week of Passover, a time when the city swelled with Jewish pilgrims anticipating the celebration of their liberation from Egypt. This created a highly charged atmosphere, ripe with messianic expectations. The common expectation for a messianic king was one who would arrive on a warhorse, leading a military overthrow of the Roman oppressors, akin to a conquering hero. However, Jesus deliberately chooses to ride on a donkey, an animal associated with peace and humility, yet also with kingship in ancient Near Eastern tradition (e.g., Solomon rode a mule to his coronation in 1 Kings 1:33). This choice subtly yet powerfully subverted popular expectations while perfectly aligning with the specific prophecy of a humble, righteous king.
Key Themes
Matthew 21:4 is a cornerstone for several major themes in Matthew's Gospel. The most prominent is the Fulfillment of Prophecy, which is a recurring motif throughout Matthew, emphasizing Jesus as the long-awaited Messiah who perfectly embodies the Old Testament expectations (e.g., Matthew 1:22-23). This verse underscores Divine Sovereignty and Purpose, highlighting that Jesus' life and ministry were not accidental but meticulously planned and executed according to God's eternal design. Every detail, down to the mode of transportation, served a greater redemptive purpose. Furthermore, it reinforces Jesus' Messianic Identity as the King of Israel, though His kingship is defined by humility and peace rather than worldly power, fulfilling the vision of a righteous yet lowly ruler found in passages like Zechariah 9:9.
Exposition and Analysis
Key Word Analysis
This verb signifies "to come into being," "to happen," or "to be brought to pass." In this context, it emphasizes that the events leading up to and including Jesus' entry were not random occurrences but purposeful actions that came to fruition. It implies a divine agency behind the unfolding events, indicating that these things happened precisely because God intended them to.
Meaning "to make replete," "to complete," or "to bring to pass," this word is crucial. It denotes that the prophecy reached its intended and perfect culmination in Jesus' actions. It's not merely a coincidence or a loose parallel, but a precise and intentional completion of what was foretold, emphasizing the accuracy and reliability of God's prophetic word.
This term refers to a "foreteller" or "inspired speaker." By attributing the spoken word to "the prophet," Matthew grounds Jesus' actions firmly in the authoritative tradition of God's revealed word through His chosen messengers. It signifies that the events are not just historical occurrences but are part of a larger divine narrative, testifying to the continuity between the Old Testament promises and their New Testament realization in Christ.
Verse Breakdown
"All this was done,"
This opening phrase refers directly to the preceding actions described in Matthew 21:1-3, namely Jesus' instructions to His disciples to find and bring Him a donkey and a colt. It emphasizes the comprehensive nature of the divine orchestration, indicating that every detail of this event, from the specific animals to their retrieval, was part of a larger, intentional plan.
"that it might be fulfilled"
This clause introduces the purpose or result of "all this." The conjunction "that" (Greek hína) explicitly states the teleological intent behind Jesus' actions. It was not merely a historical event, but an event designed to bring about the fulfillment of prophecy, underscoring the divine intentionality and the precision with which God's word comes to pass.
"which was spoken by the prophet,"
This phrase identifies the source of the prophecy being fulfilled. Matthew, writing primarily to a Jewish audience, frequently highlights Jesus' alignment with Old Testament prophecy to affirm His messianic claims. While the specific prophet is not named in this verse, the subsequent verse (Matthew 21:5) explicitly quotes from Zechariah 9:9, making the connection clear. This attribution reinforces the authority and divine origin of the prophetic word.
"saying,"
This final word serves as an introduction to the direct quotation of the prophecy itself, which follows in Matthew 21:5. It acts as a bridge, signaling to the reader that the exact words of the prophet are about to be presented, thereby demonstrating the precise nature of the fulfillment.
Literary Devices
Matthew 21:4 masterfully employs several literary devices to convey its profound theological message. The most prominent is the Fulfillment Formula, which is a characteristic feature of Matthew's Gospel. By stating "All this was done, that it might be fulfilled which was spoken by the prophet," Matthew uses a recurring phrase (or variations thereof) to underscore the precise alignment of Jesus' life and ministry with Old Testament prophecy. This formula serves as an interpretive key, guiding the reader to understand Jesus as the long-awaited Messiah. Furthermore, the use of the Divine Passive ("was done," "might be fulfilled," "was spoken") subtly points to God as the ultimate agent behind these events, even when human actors are involved. This linguistic choice emphasizes God's sovereign control over history and His unwavering commitment to His redemptive plan. There is also an element of Irony in the humble nature of the fulfillment, as the King of Glory enters not on a warhorse as expected of a conquering hero, but on a lowly donkey, fulfilling a prophecy that challenges conventional notions of power and majesty.
Theological and Thematic Connections
Matthew 21:4 profoundly underscores the reliability and authority of God's Word. It teaches that God's promises, articulated through His prophets centuries prior, are not mere suggestions but divine decrees that infallibly come to pass. This meticulous fulfillment in Jesus' life testifies to God's unwavering faithfulness and His sovereign control over history. It reinforces the understanding that Jesus' identity as the Messiah is not self-proclaimed but divinely attested through the testimony of Scripture. This verse invites believers to trust in the trustworthiness of God's plan, even when its unfolding might seem unconventional or contrary to human expectations, knowing that every detail serves His ultimate purpose of redemption.
Reflection and Application
Matthew 21:4 offers profound reassurance and a call to deeper faith for believers today. It reminds us that God is actively at work, meticulously orchestrating events to bring about His perfect will, even in the seemingly mundane details of life. Just as Jesus' entry into Jerusalem was a precise fulfillment of ancient prophecy, so too can we trust that God's promises for our lives and for the world will ultimately be realized. This verse encourages us to look beyond immediate circumstances and human expectations, recognizing God's sovereign hand in all things. It strengthens our conviction in the inerrancy and authority of Scripture, demonstrating that the Bible is not merely a collection of stories but a living testament to God's faithfulness, where every word finds its ultimate meaning and fulfillment in Christ. Our faith is grounded in a God who keeps His word, inviting us to live with confident expectation and to align our lives with His unfolding purposes.
Questions for Reflection
FAQ
What specific prophecy is Matthew 21:4 referring to?
While Matthew 21:4 states "which was spoken by the prophet" without naming him, the very next verse, Matthew 21:5, explicitly quotes the prophecy: "Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass." This is a direct quotation from Zechariah 9:9, which describes the coming of Zion's king, righteous and victorious, yet humble and riding on a donkey.
Why is it important for Matthew to emphasize the fulfillment of prophecy so often?
Matthew's Gospel was written primarily to a Jewish audience, for whom the fulfillment of Old Testament prophecy was paramount in establishing the legitimacy of the Messiah. By consistently highlighting how Jesus' life, ministry, death, and resurrection fulfilled specific prophecies, Matthew aimed to demonstrate conclusively that Jesus of Nazareth was indeed the long-awaited Jewish Messiah. This emphasis served to bridge the Old Covenant promises with their New Covenant realization in Christ, affirming His divine authority and identity.
Does Jesus' riding on a donkey have any symbolic meaning beyond prophetic fulfillment?
Yes, absolutely. Beyond fulfilling Zechariah 9:9, Jesus' choice to ride on a donkey carried significant symbolic weight. In ancient Near Eastern cultures, kings often rode horses for war and donkeys for peaceful entries or as a sign of humility. By riding a donkey, Jesus presented Himself not as a conquering warrior king who would overthrow Roman rule (as many expected), but as a King of peace and humility, whose kingdom was "not of this world" (John 18:36). This act foreshadowed His ultimate mission of spiritual salvation rather than political liberation.
Christ-Centered Fulfillment
Matthew 21:4, in declaring the fulfillment of prophecy, powerfully points to Jesus Christ as the culmination of God's redemptive plan and the ultimate King. His humble entry into Jerusalem, meticulously orchestrated to fulfill Zechariah 9:9, reveals not a king who conquers by force, but one who reigns through humility and self-sacrifice. This paradox of a lowly king riding on a donkey foreshadows the greater paradox of the cross, where the King of Glory would lay down His life to secure salvation for His people (Philippians 2:5-8). Every detail of Jesus' life, from His birth to His death and resurrection, was divinely purposed to fulfill the Scriptures, demonstrating that He is the very Word of God made flesh (John 1:14). Thus, Matthew 21:4 is not merely an historical note but a profound theological statement affirming Jesus as the promised Messiah, the true King who perfectly embodies God's righteous character and faithfully executes His sovereign will, ultimately establishing a spiritual kingdom that transcends earthly boundaries and endures forever (Colossians 1:13-14).