Matthew 21:7
they brought the **** and the colt, and put their garments on them, and he sat thereon.
***(sorry this won’t let me post the animal that Jesus rode…LOL)
When Jesus is preparing for his triumphal entry into Jerusalem, he has the two disciples bring him a colt and an ***.
They put the cloth on them and then Jesus mounted them and rode them into the city to fulfill the old testament.
How did he do this?
Did he ride each one for a little time and then switch, or did they duct tape them together so Jesus could ride them both at once?
Though I joke a little here, I am curious of what the passage is meaning when it says that he rode both of them.
From the Haydock Hope this helps:Ver. 2.
Go ye into the village; in Latin, Castellum, but in Greek,
eis ten komen, which is, before you, contra vos, as Virgil says, Italiam contra. (Æneid i.) Some authors think it was Bethphage. (Haydock) —
An *** tied,[1]* and a colt with her.* This colt, which never yet had been rid upon, represented the people of the Gentiles, to whom God had not given a written law, as he had done to the Jews. Here was manifestly fulfilled the prophecy of Zacharias. (Chap. ix.) It was now the first day of the week, in which Christ suffered; he was pleased to enter into Jerusalem in a kind of triumph, the people making acclamations to him, as to their king and Messias. (Witham) — Both Jews and Gentiles, figured by the *** and the colt, are to be loosed and conducted by the hands of the apostles of Christ to their Redeemer. The Gentiles, represented by the colt, though heretofore unclean, no sooner receive Jesus resting upon them, than they are freed from every stain and rendered perfectly clean. The zeal of the Gentiles, is spoken of by St. Paul, Romans xi. 25.
Blindness in part has happened in Israel, until the fulness of the Gentiles should come in. And so all Israel should be saved. (St. Chrysostom, hom. lxvi.) — As it is written,
“there shall come out of Sion, he that shall deliver, and shall turn away ungodliness from Jacob. And this is to them my covenant;” when I shall take away their sins. This prophecy of Isaias (lix. 20.) St. Paul applies to the conversion of the Jews; (ibid. [Romans xi. 25]) and thus both Jew and Gentile are to take up our Saviour’s yoke, which is certainly sweet, and his burden light
Ver. 7.
Sit thereon. St. Jerome reprobates the opinion of those who suppose that Christ rode upon both the *** and the colt, though without sufficient reason. The Greek indeed,
epano auton, upon them, may be referred either to the beasts or to
Greek: ta imatia, the garments; but the very general sentiment is, that he first sat upon the *** for a short time, and then mounted the colt. It may be asked why Jesus, who through humility had during his whole life travelled on foot, and in no one previous instance is found to have allowed himself the convenience of riding, should on this occasion enter Jerusalem riding? One reason was, as mentioned in note on ver. 4, supra, to fulfil the prophecy of Zarcharias, who had given this mark of the Messias. Hence St. John (Chrysostom, hom. lxvi.) challenges the Jews to shew him any other king of theirs, who had entered Jerusalem riding on an ***. Other reasons were, to give a faint specimen of his real kingly dignity before he suffered; to be publicly acknowledged for the Messias; to confirm the faith of his disciples; and to leave his enemies no excuse for their incredulity. On this, as on all other occasions, magnificence is admirably blended with humility, in our Saviour’s actions. Even in this his triumph, we cannot help admiring his humility, in riding upon an ***. (Jansenius) — The glorious reception he met with from the people, was perfectly voluntary on their parts, the genuine effusions of their hearts, and as such, infinitely superior to the vain and often forced parade bestowed upon earthly princes; and is commemorated in the blessing and distributing palms in the Catholic Church, on Palm-Sunday, all over the Christian world.
JeanneH
