Matthew 21:8

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.

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.

(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.

"And a very great multitude spread their garments in the way." After he has treated of the ministry of the disciples, he treats of the glory from the crowds. And first, the glory which they exhibit to him in deed; secondly, that which they exhibit …

In the literal account, laying down of clothing is a sign of great reverence, and the cutting of branches is a sign of festivity. But in the spiritual sense, learn that the apostles first laid down their garments, which are their virtues, and then the …

And a very great multitude,.... Which consisted partly of the great multitude which followed Christ from Jericho, and partly of the much people that were come up to the feast of the passover from divers parts, and met him from Jerusalem; see Joh 12:12. These, many of them, for it cannot be thought to be done by them all, spread their garments in the way; either in the middle of the road, instead of carpets, to ride upon; the Persic version adds, "that he might pass over them": this they did, in honour to him as a king.

Cut down branches from the trees - Carrying palm and other branches was emblematical of victory and success. See 1 Maccabees 13:51; 2 Maccabees 10:7; and Rev 7:9. The rabbins acknowledge that the prophecy in Zechariah refers to the Messiah; so Rab. Tancum, and Yalcut Rubeni has a strange story about the ass. “This ass is the colt of that ass which was created in the twilight of the sixth day. This is the ass which Abraham found when he went to sacrifice his son.

These verses contain a very remarkable passage in our Lord Jesus Christ’s life. They describe his public entry into Jerusalem when he came there for the last time, before he was crucified. There is something peculiarly striking in this incident in our Lord’s history. The narrative reads like the account of some royal conqueror’s return to his own city: “A very great multitude” accompanies him in a kind of triumphal procession. Loud cries and expressions of praise are heard around him: “All the city was moved.” The whole transaction is singularly at variance with the past tenor of our Lord’s life; it is curiously unlike the ways of him who did not “cry nor strive ” nor let his voice be heard “in the streets”—who withdrew himself from the multitude on other occasions, and sometimes said to those he healed, “See thou say nothing to any man.” ( Mark 1:44 ). And yet the whole transaction admits of explanation. The reasons of this public entry are not hard to find out. Let us see what they were. The plain truth is that our Lord knew well that the time of his earthly ministry was drawing to a close; he knew that the hour was approaching when he must finish the mighty work he came to do, by dying for our sins upon the cross. He knew that his last journey had been accomplished, and that there remained nothing now in his earthly ministry but to be offered as a sacrifice on Calvary. Knowing all this, he no longer, as in times past, sought secrecy; knowing all this, he thought it good to enter the place where he was to be delivered to death, with peculiar solemnity and publicity. It was not fitting that the Lamb of God should come to be slain on Calvary privately and silently. Before the great sacrifice for the sin of the world was offered up, it was right that every eye should be fixed on the victim.

These verses contain a very remarkable passage in our Lord Jesus Christ’s life. They describe his public entry into Jerusalem when he came there for the last time, before he was crucified. There is something peculiarly striking in this incident in our Lord’s history. The narrative reads like the account of some royal conqueror’s return to his own city: “A very great multitude” accompanies him in a kind of triumphal procession. Loud cries and expressions of praise are heard around him: “All the city was moved.”

And a very great multitude ... - Others showed the same respect by throwing their garments before him; others by cutting down branches of trees and casting them in the way. This was the way in which conquerors and princes were often honored. To cast flowers, or garlands, or evergreens before a warrior returning from victory, or a king entering into his kingdom, was a common way of testifying joyful and triumphant feeling. Thus Josephus says that Alexander and Agrippa were received at Jerusalem. So in our own land some of the most acceptable tokens of rejoicing ever bestowed upon Washington were garlands of roses scattered in his path by children. So the path of Lafayette was often strewed with flowers, as a mark of respect and of a nation’s gratitude. John says Joh 12:13 that these branches were branches of the “palm-tree.” The palm was an emblem of “joy and victory.” It was used by the Roman soldiers, as well as the Jews, as a symbol of peace. See 1 Macc. 13:51; 2 Macc. 10:6, 7; Rev 7:9. The “palm-tree” is common in warm climates, and was abundant in Palestine. The finest grew about Jericho and Engedi. Hence, Jericho was called the city of “palm-trees.” The palm has a long and straight body, a spreading top, and an appearance of very great beauty. It produces an agreeable fruit, a pleasant shade, a kind of “honey” little inferior to the honey of bees, and from it was drawn a pleasant “wine” much used in the East. On ancient coins the palm-tree is often a symbol of Judea. On coins made after Jerusalem was taken, Judea is represented by a female sitting and weeping under a palm-tree. A reference to the palm-tree occurs often in the Bible, and its general form and uses are familiar to most readers. Strictly speaking, the palm has no branches, but at the summit from forty to eighty twigs or leaf-stalks spring forth. These are referred to in Neh 8:15. […]