Tell you the daughter of Sion, Behold, your King comes to you, meek, and sitting on an ass, and a colt the foal of an ass.
the daughter.
Psalm 9:14 That I may shew forth all thy praise in the gates of the daughter of Zion: I will rejoice in thy salvation.
Isaiah 12:6 Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee.
Isaiah 40:9 O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God!
thy King.
Matthew 2:2,6 Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him…
Genesis 49:10 The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.
Numbers 24:19 Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city.
meek.
Matthew 11:29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.
Matthew 12:19,20 He shall not strive, nor cry; neither shall any man hear his voice in the streets…
2 Corinthians 10:1 Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you:
sitting.
Deuteronomy 17:16 But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses: forasmuch as the LORD hath said unto you, Ye shall henceforth return no more that way.
Judges 5:10 Speak, ye that ride on white asses, ye that sit in judgment, and walk by the way.
Judges 12:14 And he had forty sons and thirty nephews, that rode on threescore and ten ass colts: and he judged Israel eight years.
See, your King comes to you
This statement announces the arrival of a king, which in the context of the New Testament, refers to Jesus Christ. The use of "your King" signifies a personal and direct relationship between the King and the people of Jerusalem. Historically, kings would enter cities in grand processions, but this King comes in humility. This phrase fulfills the prophecy of Zechariah 9:9, which speaks of a king coming to Jerusalem, bringing salvation. It underscores the messianic expectation of the Jews and the recognition of Jesus as the promised Messiah.
Gentle and riding on a donkey
The description of the King as "gentle" contrasts with the typical image of a conquering ruler. In ancient times, a donkey was a symbol of peace, as opposed to a horse, which was associated with war. By riding a donkey, Jesus demonstrates His mission of peace and humility. This act fulfills the prophecy in Zechariah 9:9, emphasizing the nature of Christ's kingdom as one of peace rather than military might. It also reflects the character of Jesus, who embodies humility and servanthood.
On a colt, the foal of a donkey
This specific detail highlights the fulfillment of prophecy with precision. A colt, being a young donkey, signifies purity and newness, symbolizing the new covenant Jesus brings. The mention of both a donkey and its colt emphasizes the fulfillment of Zechariah's prophecy to the letter. In the cultural context, riding a colt that had never been ridden (as mentioned in other Gospel accounts) signifies a sacred or royal act, further affirming Jesus' messianic role. This imagery connects to the theme of Jesus as the humble King who inaugurates a new era of peace and salvation.
- “Daughter of Zion” is a tender way Scripture speaks of Jerusalem and, by extension, God’s covenant people.
- Isaiah 62:11 echoes almost the same call: “Behold, the LORD has proclaimed to the ends of the earth: ‘Say to the Daughter of Zion, “See, your Savior comes!”’”
- The instruction to “say” underscores that God initiates the message; His people are simply to announce what He is doing, much like the prophets in Zechariah 2:10 and Zephaniah 3:14 who call Zion to rejoice.
- This opening line tells us that what follows is good news specifically aimed at God’s people—news meant to stir hope and expectancy.
- The verse invites us to “see”—to look with eyes of faith at the arrival of a promised King.
- 2 Samuel 7:12-16 shows the origin of Israel’s hope for a Davidic ruler whose kingdom would endure forever.
- Psalm 24:7-10 calls for gates to “be lifted up” so the “King of Glory” may enter, prefiguring this moment.
- Unlike earthly kings who demand subjects come to them, this King “comes to you,” fulfilling the prophecy of Zechariah 9:9 and demonstrating God’s initiative in salvation (Luke 19:10).
- The reign of Jesus is marked by meekness, not military might. Matthew 11:29 shows the same heart: “I am gentle and humble in heart.”
- This gentleness does not imply weakness; Isaiah 42:3 foretells that He will not break a bruised reed yet will bring forth justice.
- His gentleness fulfills the upside-down values of the Kingdom announced in Matthew 5:5: “Blessed are the meek, for they will inherit the earth.”
- In the ancient Near East, a donkey signaled peaceful intentions, in contrast to a war horse (cf. 1 Kings 1:33 when Solomon rode a mule).
- Judges 10:4 and 12:14 describe judges’ sons riding donkeys, highlighting a settled, non-aggressive leadership.
- By choosing a donkey, Jesus declares He is indeed King yet comes as the Prince of Peace foretold in Isaiah 9:6.
- Mark 11:2 notes the colt had never been ridden—set apart for a sacred purpose, echoing Numbers 19:2 where unyoked animals are reserved for holy tasks.
- The detail of both the mother donkey and her colt (Matthew 21:2-3) fulfills Zechariah 9:9 word-for-word, displaying God’s precise faithfulness.
- This scene also mirrors Genesis 49:11, where Jacob prophesies that the ruler from Judah will tether his colt to the vine, linking Jesus to Judah’s royal lineage.
Matthew 21:5 announces the long-promised King who comes personally, peaceably, and precisely as foretold. He approaches His people in gentleness, offering salvation rather than conquest. Every phrase roots Jesus in the prophetic promises, assuring us that God’s Word is exact and trustworthy.
(5) Tell ye the daughter of Sion.--The words seem to have been cited from memory, the Hebrew text of Zechariah 9:9 beginning, "Rejoice greatly, O daughter of Sion; shout O daughter of Jerusalem," and inserting "just, and having salvation" in the description of the King. As the words stand in Zechariah (we need not here discuss the question as to the authorship or composition of that book) they paint the ideal King coming, not with "chariot" and "horse" and "battle bow," like the conquerors of earthly kingdoms, but as a prince of peace, reviving the lowlier pageantry of the days of the Judges (Judges 5:10; Judges 10:4; Judges 12:14), and yet exercising a wider dominion than David or Solomon had done, "from sea to sea, and from the river (Euphrates) to the ends of the earth" (Zechariah 9:10). That ideal our Lord claimed to fulfil. Thus interpreted, His act was in part an apparent concession to the fevered expectations of His disciples and the multitude; in part also a protest, the meaning of which they would afterwards understand, against the character of those expectations and the self-seeking spirit which mingled with them. Here, as before, we trace the grave, sad accommodation to thoughts other than His own to which the Teacher of new truths must often have recourse when He finds Himself misinterpreted by those who stand altogether on a lower level. They wished Him to claim the kingdom, that they might sit on His right hand and on His left. Well, He would do so, but it would be a kingdom "not of this world" (John 18:36), utterly unlike all that they were looking for. . . . Verse 5. - Tell ye the daughter of Zion. This is from Isaiah (comp. Zephaniah 3:14). The passage in Zechariah begins, "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem." The "daughter of Zion" is Jerusalem herself, named from the chief of the hills on which the city was built. Of course, the term includes all the inhabitants. Behold; marking the suddenness and unexpected nature of the event. Thy King. A King of thine own race, no stranger, one predestined for thee, foretold by all the prophets, who was to occupy the throne of David and to reign forever. Unto thee. For thy special good, to make his abode with thee (comp. Isaiah 9:6). Meek. As Christ himself says, "I am meek and lowly in heart" (Matthew 11:29), far removed from pomp and warlike greatness; and yet, according to his own Beatitude, the meek shall inherit the earth (Matthew 5:5), win victories which material forces can never obtain, triumph through humiliation. The original in Zechariah gives other characteristics of Messiah: "He is just, and having salvation;" i.e. endowed with salvation, either as being protected by God, or victorious and so able to save his people. Sitting upon an ass. Coming as King, he could not walk undistinguished among the crowd; he must ride. But to mount a war horse would denote that he was leader of an army or a worldly potentate; so he rides upon an ass, an animal used by the judges of Israel, and chieftains on peaceful errands (Judges 5:10; Judges 10:4); one, too, greatly valued, and often of stately appearance in Palestine. And (καὶ) a colt the foal of an ass; such as she asses bear, and one not trained. It is questioned whether the conjunction here expresses addition, implying that Christ mounted both animals in succession, or is merely explanatory, equivalent to videlicet, an ass, yea, even the foal of an ass. It seems unlikely that, in accomplishing the short distance between Bethphage and Jerusalem (only a mile or two), our Lord should have changed from one beast to the other; and the other three evangelists say expressly that Christ rode the colt, omitting all mention of the mother. The she ass doubtless kept close to its foal, so the prophecy was exactly fulfilled, but the animal that bore the Saviour was the colt. If the two animals represent respectively the Jews and Gentiles (see on ver. 2), it seems hardly necessary for typical reasons that Jesus should thus symbolize his triumph over the disciplined Jews, while it is obvious that the lesson of his supremacy over the untaught Gentiles needed exemplification. The prophet certainly contemplates the two animals in the procession. "The old theocracy runs idly and instinctively by the side of the young Church, which has become the true bearer of the Divinity of Christ" (Lange). No king had ever thus come to Jerusalem; such a circumstance was predicted of Messiah alone, and Christ alone fulfilled it to the letter, showing of what nature his kingdom was.