TRV
“The Triumphal Entry”· Matthew 21:1–11
Translation
King James Version
And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way.
Complete Jewish Bible
Crowds of people carpeted the road with their clothing, while others cut branches from trees and spread them on the road.
Berean Standard Bible
A massive crowd spread their cloaks on the road, while others cut branches from the trees and spread them on the road.
American Standard Version
And the most part of the multitude spread their garments in the way; and others cut branches from the trees, and spread them in the way.
World English Bible Messianic
A very great multitude spread their clothes on the road. Others cut branches from the trees, and spread them on the road.
Geneva Bible (1599)
And a great multitude spred their garments in the way: and other cut downe branches from the trees, and strawed them in the way.
Young's Literal Translation
and the very great multitude spread their own garments in the way, and others were cutting branches from the trees, and were strewing in the way,
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Historical interpretation
Nine Centuries of Reception
14 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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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.
(Verse 8.) But a great crowd spread their garments on the road. Notice the difference in each person. The apostles put their garments on the donkey, while the crowd, which is more humble, lays their garments in front of the donkey's feet, so that it does not stumble on a stone, step on a thorn, or fall into a ditch.
On the other hand, some were cutting branches from the trees and spreading them on the road. They were cutting branches from fruit-bearing trees, with which the Mount of Olives is planted, and spreading them on the road in order to make the crooked straight and the rough places smooth, so that Christ, the victor over demons and vices, could walk more easily and securely in the hearts of believers.
(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.
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.
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Summary
Matthew 21:8 vividly portrays the fervent, spontaneous acclamation Jesus received upon His entry into Jerusalem, an event widely known as the Triumphal Entry. A vast crowd expressed profound honor and homage by spreading their outer garments on the road and strewing freshly cut tree branches in His path, gestures traditionally reserved for royalty or conquering heroes, signifying their recognition of Him as a king.
CONTEXT
Exposition and Analysis
Key Word Analysis
This term (G3793) denotes a throng, a crowd, or the rabble. In this context, it emphasizes the sheer number of people gathered, suggesting a large, unorganized, yet unified group driven by a common purpose—to greet Jesus. It highlights the widespread public attention and the spontaneous nature of the acclamation, rather than an organized, official reception.
This verb (G4766) means "to strew" or "to spread," as one would spread a carpet or furnish a bed. Its use here vividly describes the action of laying down garments and branches. It conveys a deliberate, physical act of preparation and honor, transforming the ordinary "way" into a path worthy of a king, a spontaneous act of devotion and homage.
This noun (G2440) refers to a dress, cloak, or outer garment. These were personal possessions, often valuable, and spreading them on the ground was a significant act of humility, self-abasement, and profound honor. It was a tangible, personal sacrifice made by individuals to express their reverence and recognition of Jesus' royal status.
Verse Breakdown
"And a very great multitude spread their garments in the way"
This clause introduces the primary action of the crowd. The phrase "very great multitude" (G4118 pleîstos G3793 óchlos) emphasizes the immense size and enthusiasm of the gathering. Their act of "spreading their garments" (G4766 strṓnnymi G2440 himátion) on the "way" (G3598 hodós) was a traditional, spontaneous gesture of deep respect and homage, akin to rolling out a red carpet for a king or a conquering hero. It signifies their recognition of Jesus' extraordinary status and their desire to honor Him publicly.
"others cut down branches from the trees"
This part describes a second group within the multitude, or a complementary action by the same crowd. "Cutting down" (G2875 kóptō) "branches" (G2798 kládos) "from the trees" (G1186 déndron) indicates a swift, perhaps even desperate, act to participate in the celebratory procession. These branches, likely palm branches as mentioned in other Gospels, were symbols of victory, joy, and peace, commonly used in triumphal entries and religious festivals.
"and strawed [them] in the way"
This final clause reiterates the act of laying these items on the road. "Strawed" (G4766 strṓnnymi), a repetition of the verb used for garments, underscores the deliberate and widespread nature of this action. Both garments and branches served to pave the path for Jesus, creating a makeshift, yet deeply symbolic, royal procession, publicly declaring Him as the awaited King and Messiah.
Literary Devices
Matthew 21:8 is rich in Symbolism. The spreading of garments symbolizes profound homage, submission, and the creation of a sacred path for a revered figure, representing a personal sacrifice of one's possessions to honor a king. The branches symbolize victory, joy, and celebration, often associated with triumphal processions and messianic expectations. The "way" itself becomes a symbol—not just a physical path, but the path of destiny for Jesus as He enters Jerusalem to fulfill His mission. The phrase "a very great multitude" employs Hyperbole, emphasizing the overwhelming number and enthusiasm of the crowd, highlighting the widespread public recognition of Jesus, even if their understanding of His kingship was limited. Furthermore, the entire scene serves as Foreshadowing, hinting at Jesus' royal identity and ultimate triumph, even as it subtly contrasts with the suffering and rejection that awaited Him in the coming days.
Theological and Thematic Connections
Matthew 21:8 stands as a powerful theological statement, affirming Jesus' identity as the long-awaited King and Messiah, even if the crowd's understanding of His kingship was incomplete. Their actions, rooted in ancient traditions of honoring royalty, inadvertently declared Jesus' divine authority and messianic claims. This scene underscores the tension between popular messianic expectations of a political deliverer and Jesus' true mission as a spiritual King who would establish His kingdom through self-sacrificial love and ultimately, His death and resurrection. It highlights the fulfillment of Old Testament prophecies concerning the Messiah's humble yet triumphant entry, setting the stage for the climactic events of Holy Week and revealing God's sovereign plan unfolding in history. The spontaneous worship of the multitude foreshadows the universal worship that will one day be offered to Christ, the true King of Kings.
Reflection and Application
Matthew 21:8 invites us to reflect on the nature of our own allegiance to Jesus. The multitude's actions were outwardly impressive—a grand display of honor and enthusiasm. Yet, their commitment proved fleeting, as many who shouted "Hosanna" on Sunday would likely join the cries of "Crucify Him!" by Friday. This stark contrast challenges us to move beyond superficial displays of faith to a deep, enduring commitment to Jesus as Lord and King. Do we merely offer Him our "garments" and "branches" in moments of emotional fervor, or do we truly surrender our lives—our time, talents, resources, and deepest desires—to His sovereign rule? True worship involves not just outward gestures but a consistent, heartfelt submission to His spiritual kingdom, acknowledging His authority over every aspect of our lives, even when His path leads through suffering or challenges our worldly expectations.
Questions for Reflection
FAQ
Why did the multitude spread their garments and branches in the way?
The actions of spreading garments and strewing branches were deeply symbolic gestures of honor, homage, and royal acclamation in ancient Near Eastern cultures. Spreading one's outer garment (a valuable personal possession) on the ground before someone was an act of profound respect and submission, essentially creating a "red carpet" for a king or a highly esteemed dignitary. It was a spontaneous, personal sacrifice to honor the one passing over them, as seen in the anointing of Jehu in 2 Kings 9:13. The branches, likely palm fronds (as mentioned in John 12:13), were symbols of victory, joy, and peace, often used in triumphal processions to celebrate conquering heroes or kings. Together, these actions unequivocally declared the crowd's belief that Jesus was a king, a deliverer, and the long-awaited Messiah, worthy of the highest honor.
Christ-Centered Fulfillment
Matthew 21:8, with its depiction of an earthly multitude acclaiming Jesus as king, finds its ultimate Christ-centered fulfillment not merely in a physical procession, but in the spiritual reality of Jesus' eternal kingship and redemptive work. The "way" upon which garments and branches were strewn foreshadows Jesus Himself as the Way, the Truth, and the Life. The crowd's earthly acclamation, though imperfect in its understanding, points to the future, universal worship of Christ, who, having humbled Himself to the point of death on a cross, was subsequently exalted by God. As Philippians 2:9-11 proclaims, "God highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father." The Triumphal Entry, therefore, is a prophetic glimpse of Jesus' ultimate reign, not as a political liberator, but as the Lamb of God who takes away the sin of the world (John 1:29) and who will one day return as the King of Kings and Lord of Lords (Revelation 19:11-16), receiving the true and eternal homage of all creation.