Read Mark 11:1–11 and Zechariah 9:9, 10. What’s happening here?
Half of this story involves Jesus sending two disciples to a nearby village to retrieve a donkey for Him to ride on into Jerusalem. Why is so much time spent on this account?
The answer is twofold. First, it demonstrates Jesus’ prophetic powers, enhancing the dignity of His arrival and linking it to the will of God. Second, this aspect of the story links to Zechariah 9:9, 10, which speaks of the king as riding into Jerusalem on a donkey. It is reminiscent of the entry of Solomon into Jerusalem on a donkey (1 Kings 1:32–48), when Adonijah tried to usurp the throne, and David commanded that Solomon be immediately crowned.
“Five hundred years before the birth of Christ, the prophet Zechariah thus foretold the coming of the King to Israel. This prophecy is now to be fulfilled. He who has so long refused royal honors now comes to Jerusalem as the promised heir to David’s throne.”—Ellen G. White, The Desire of Ages, p. 569.
Jerusalem is located in a hilly region at an elevation of about 2,400 feet (about 740 meters). In Jesus’ day its population was perhaps 40,000–50,000, but this swelled at Passover. The city covered only about 250 acres, but the temple mount covered about 37 of those acres. The beautiful temple complex dominated the city.
Jesus entered from the east, descending the Mount of Olives and likely entering through the Golden Gate onto the Temple Mount (a gate now bricked shut). The entire city was stirred by His entry, everyone recognizing the significance of His symbolic action. The crowd that accompanied Jesus shouted “hosanna,” a term originally meaning “save now” but eventually coming to mean “praise to God.”
The time for secrecy, which Jesus had insisted throughout most of Mark, has passed. Now Jesus openly enters Jerusalem using a well-known royal symbolic action. He enters the temple, but because it is late in the day, He simply looks around and then retires with the twelve disciples to Bethany. What could have turned into a riot or revolt instead ends with Him quietly retiring. But the next day will be different.
The idea of riding on the donkey invokes the idea of humility. Why is that such an important trait, especially for Christians? What have we, in light of the Cross, to be proud about?
Supplemental EGW Notes
It was on the first day of the week that Christ made His triumphal entry into Jerusalem. Multitudes who had flocked to see Him at Bethany now accompanied Him, eager to witness His reception. Many people were on their way to the city to keep the Passover, and these joined the multitude attending Jesus. All nature seemed to rejoice. The trees were clothed with verdure, and their blossoms shed a delicate fragrance on the air. A new life and joy animated the people. The hope of the new kingdom was again springing up.
Purposing to ride into Jerusalem, Jesus had sent two of His disciples to bring to Him an ass and its colt. . . . Jesus chose for His use the colt on which never man had sat. The disciples, with glad enthusiasm, spread their garments on the beast, and seated their Master upon it. Heretofore Jesus had always traveled on foot, and the disciples had at first wondered that He should now choose to ride. But hope brightened in their hearts with the joyous thought that He was about to enter the capital, proclaim Himself King, and assert His royal power. While on their errand they communicated their glowing expectations to the friends of Jesus, and the excitement spread far and near, raising the expectations of the people to the highest pitch.—The Desire of Ages, p. 569.
Christ was following the Jewish custom for a royal entry. The animal on which He rode was that ridden by the kings of Israel, and prophecy had foretold that thus the Messiah should come to His kingdom. No sooner was He seated upon the colt than a loud shout of triumph rent the air. The multitude hailed Him as Messiah, their King. Jesus now accepted the homage which He had never before permitted, and the disciples received this as proof that their glad hopes were to be realized by seeing Him established on the throne. The multitude were convinced that the hour of their emancipation was at hand. In imagination they saw the Roman armies driven from Jerusalem, and Israel once more an independent nation. All were happy and excited; the people vied with one another in paying Him homage. . . . They were unable to present Him with costly gifts, but they spread their outer garments as a carpet in His path. . . . They could lead the triumphal procession with no royal standards, but they cut down the spreading palm boughs, Nature’s emblem of victory, and waved them aloft with loud acclamations and hosannas.—The Desire of Ages, p. 570.
It was the marvel of all the universe that Christ should humble Himself to save fallen man. That He who had passed from star to star, from world to world, superintending all, by His providence supplying the needs of every order of being in His vast creation—that He should consent to leave His glory and take upon Himself human nature, was a mystery which the sinless intelligences of other worlds desired to understand.—Patriarchs and Prophets, p. 69.
The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.