And brought the ass, and the colt, and put on them their clothes, and they set him thereon.
brought.
Mark 11:4-8 And they went their way, and found the colt tied by the door without in a place where two ways met; and they loose him…
Luke 19:32-35 And they that were sent went their way, and found even as he had said unto them…
put.
2 Kings 9:13 Then they hasted, and took every man his garment, and put it under him on the top of the stairs, and blew with trumpets, saying, Jehu is king.
and laid their cloaks on them
Laying cloaks on the animals served as a makeshift saddle and was a gesture of honor and respect. In 2 Kings 9:13, cloaks were spread under Jehu as a sign of his recognition as king. This act by the disciples and the crowd signifies their acknowledgment of Jesus' royal status, even if they did not fully understand the nature of His kingship. It also reflects the cultural practice of showing reverence to someone of high status.
and Jesus sat on them
The phrase "sat on them" refers to Jesus sitting on the cloaks placed on the donkey and the colt, not on both animals simultaneously. This action is significant as it marks Jesus' public declaration of His messianic identity. By choosing to enter Jerusalem in this manner, Jesus aligns Himself with the messianic expectations of the Jewish people, while also redefining those expectations through His humble approach. This event, known as the Triumphal Entry, is a pivotal moment in the Gospels, as it sets the stage for the events of Holy Week, leading to His crucifixion and resurrection.
• Matthew’s wording highlights that the disciples obeyed Jesus exactly (see Matthew 21:1-6). Their immediate compliance mirrors Abraham’s readiness in Genesis 22:3 and teaches simple, prompt obedience.
• The pairing of donkey and colt fulfills the prophecy in Zechariah 9:9—“See, your King comes to you … riding on a donkey, and on a colt, the foal of a donkey”. The two animals underscore that the prophecy is being honored in detail, not symbolically but literally.
• Other Gospel writers (Mark 11:2; Luke 19:30) focus on the colt alone, yet Matthew includes both, reinforcing the completeness of fulfillment. The Bible never contradicts itself; each writer selects what the Spirit emphasizes (cf. 2 Timothy 3:16).
• Laying garments before someone is an ancient act of homage. In 2 Kings 9:13, the people spread their cloaks under Jehu when proclaiming him king. Here, the disciples recognize Jesus’ royal authority even before the crowds join in.
• The cloaks form a makeshift saddle, a simple but heartfelt preparation—far from the trappings of earthly royalty, yet entirely fitting for the humble King (Philippians 2:6-8).
• Their personal garments cost them something; true worship is never detached or cheap (Romans 12:1).
• Jesus mounts the colt (the “them” refers back to the cloaks, not two animals at once). The Creator sits on His creation, exerting gentle mastery; the unbroken colt submits without resistance (Mark 11:2), illustrating how nature itself yields to its Lord (Psalm 8:6).
• Riding instead of walking marks this moment as a royal procession, fulfilling Zechariah 9:9 while contrasting earthly conquerors who rode war-horses (Revelation 19:11). The Prince of Peace arrives on a humble beast of burden.
• By sitting, Jesus receives the disciples’ honor and the prophecy’s spotlight, yet He remains approachable—no throne, just borrowed animals and borrowed cloaks (2 Corinthians 8:9).
Matthew 21:7 shows obedient disciples, prophetic precision, sacrificial honor, and the humble yet royal authority of Jesus. Every detail—from two animals to the spread cloaks—confirms God’s Word as entirely reliable, inviting us to offer our own obedience and honor to the King who came in peace.
(7) They set him thereon--i.e., on the garments which served as a saddle. Our Lord rode on the colt, and the ass followed, or went along by His side. St. Mark and St. Luke mention the colt only.Verse 7. - Brought the ass. The unbroken foal would be more easily subdued and guided when its mother was with it; such an addition to the ridden animal would usually be employed to carry the rider's luggage. They put on them (ἐπάνω αὐτῶν) their clothes (ἱμάτια). The two disciples, stripping off their heavy outer garments, abbas, or burnouses, put them as trappings on the two beasts, not knowing on which their Master meant to ride. They set him thereon (ἐπάνω αὐτῶν). Thus the received text, and the Vulgate, Et eum desuper sedere fecerunt. But most modern editors, with great manuscriptural authority, read, "he sat thereon." Some have taken the pronoun αὐτῶν to refer to the beasts, and Alford supports the opinion by the common saying, "The postilion rode on the horses," when, in fact, he rode only one of the pair. But the analogy is erroneous. The postilion really guides and controls both; but no one contends that Christ kept the mother ass in hand while mounted on the colt. The pronoun is more suitably referred to the garments, which formed a saddle for the Saviour, or housings and ornamental appendages (comp. 2 Kings 9:13). He came invested with a certain dignity and pomp, yet in such humble guise as to discountenance all idea of temporal sovereignty.