Matthew 21:3

21:3 Jesus was revealing himself as the Lord who, as king of Israel, ascends to Mount Zion on a donkey (21:5; see Zech 9:9).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 21:3. Ὁ Κύριος, the Lord) The owners of the ass were devoted to Jesus.[901]—εὐθέως δὲ, but immediately) i.e. You will not need many words.—[902]ἀποστέλλει, he sends)[903] The present tense is used because the event was sure and speedy, as they were already prepared to send it: cf. Mar 4:29, εὐθέως ἀποστέλλει τὸ δρέπανον, immediately he sendeth the sickle.—See ibid. Mat 11:6, καὶ ἀφῆκαν αὐτούς, and they let them go.

[901] χρείαν ἔχει, hath need) How great were the needs of so great a Lord!—V. g.

[902] Such is the reading also of Griesbach and Scholz. E. M. reads ἀποστελεῖ (the future), rendered therefore in E. V. “he will send.” In his App. Crit. Bengel writes—

[903] Ἀποστελεῖ is the reading of BDbc Vulg. Orig. and Rec. Text, and so Lachm. and Tischend. Ἀποστέλλει is read by CLXZΔ d.—ED.

“ἀποστέλλει) Comp. Er. ed. i. et seqq.; Stop. Aug. i. 2: Bodl. 1, 2, 7; Bu. Byz. Cov. i. Cypr. Gal.; Gehl, Go. Laud. 1, 2, 5; Lin. Lips. Mont. manu prima, M. 1, Mose. N. 1, Par. 1, 3, 4, 7, 8; Per. Roe. Steph. omn. vss. 1, 2, Wh. 1 nonnulli codd. upud Er. vel etiam Barb, decem, et Cam. item Chrys. Theophyl. Cant. latine, Syr. Accedunt Evangelistaria, Aug. 4 (in quo cum verbum hoc jam λ simplici scriptum fuisset, λ alterum est suppletum), Bodl. 4, 5, Land. 4, Wh. 3. Itaque ἀποστέλλει Matthæi, et ἀποστελεῖ Marci se mutuo confirmant, nam librarii videntur lectionem ἀποστελεῖ publica Matthæi recitatione ad Marcum traduxisse, et aliquando ἀποστελεῖ a Marco ad Matthæum retulisse. Vid. Gnom. (ἀποστελεῖ) Lat. et inde Er. vel etiam Parisini et Seldiaui aliquot, cum Bodl. 6, Cant, græce, Gon. Hunt. 2 Magd. et perpaucis aliis.”—(I. B.)

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat 21:3 . ἐάν τις , etc. Of course it was to be expected that the act would be challenged. ἐρεῖτε , ye shall say, future with imperative force. ὅτι , recitative, introducing in direct form the words of the Master. ὸ Κύριος , the Lord or Master; not surely = Jehovah (Alford, G. T.), but rather to be taken in same sense as in Mat 8:25 , or in Mat 21:30 of this chap. αὐτῶν χρείαν ἔχει , hath need of them; in what sense? Looking to the synop. narratives alone, one might naturally infer that the need was physical , due to the fatigue of a toilsome, tedious ascent. But according to the narrative in 4th Gospel the starting point of the day’s journey was Bethany (Mat 12:1 ; Mat 12:12 ). The prophetic reference in Mat 21:4 suggests a wholly different view, viz. , that the animals were needed to enable Jesus to enter Jerusalem in a manner conformable to prophetic requirements, and worthy of the Messianic King. One is conscious of a certain reluctance to accept this as the exclusive sense of the χρεία . Lutteroth suggests that Jesus did not wish to mix among the crowd of pilgrims on foot lest His arrival should be concealed and the interest awakened by His presence lessened.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

He that shall say anything to you, shall let them go, to wit, the ass and the colt.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 3. The Lord (the proprietor of all things) hath need of them] Jesus is continually humbling himself, to show us how odious pride is in the sight of God: but in his humility he is ever giving proofs of his almighty power, that the belief of his divinity may be established.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(3) The Lord hath need of them.—Simple as the words are, they admit of three very different interpretations. “The Lord” may be used either (1) in the highest sense as equivalent to Jehovah, as though the ass and the colt were claimed for His service; or (2) as referring to Christ in the special sense in which He was spoken of as “the Lord” by His disciples; or (3) as pointing to Him, but only in the language which all men would acknowledge, and without any special claim beyond that of being the Master whom the disciples owned as in a lower sense their Lord. Of these (3) is all but excluded by the facts of the case. The words involve a claim to more than common authority, and the claim is recognised at once. In favour of (2) we have the numerous instances in which the disciples and the evangelists not only address their Master as “Lord,” but speak of Him as “the Lord” (Mat_28:6; Mar_16:19; Luk_10:1; Luk_17:6; Luk_18:6; Joh_11:2; Joh_13:13; Joh_20:2; Joh_20:13; Joh_20:18; Joh_20:20; Joh_20:25; Joh_21:7; Joh_21:12). For (1), lastly, we have our Lord’s use of the word as a synonym for God (Mar_5:19; Mar_13:20). On the whole (2) appears to commend itself as most in accordance with the customary language of the disciples. On the very probable assumption that the owners of the colt were, in some sense, themselves disciples, they would recognise the full import of the words thus addressed to them, and obey without hesitation.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. The account leads to the inference that the owner of the ass was an adherent of Jesus who had perhaps not yet declared himself. The number of such secret followers was probably very large.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And if any man say ought unto you,.... As, what business have you with the ass and colt? why do you loose them? as certain persons, the owners of them did, as Mark and Luke relate;

ye shall say, the Lord hath need of them: he that is our Lord, and your Lord, and the Lord of these creatures, and of all things else, wants them for his present service;

and straightway he will send them: which is either a continuation of what the disciples should say to any that should ask them the reason of their loosing the ass and colt, in order to make them easy: that the Lord who had need of them, as soon as he had done with them, would send them back to their proper owners, safe and well: or they are spoken for the encouragement of the disciples to go, and not be disheartened, though they should be thus examined; for immediately upon saying, that the Lord stood in need of them, and had an use for them at that time, the owner thereof, without any more words, would immediately send them along with them; which latter rather seems to be the sense of the clause; and which is confirmed by Mark: a very clear proof is this of the omniscience of Christ. He knew, that there were an ass, and a colt, in such a village, fastened to such a door, just at the entrance into the town: he knew the owners of it would examine the disciples about loosing and taking them away, and prepares them to give an answer; and he knew that the minds of these owners would be immediately wrought upon, and inclined to let them go directly and quietly.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

3 And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.

Ver. 3. The Lord hath need of them] The Lord of all, both beasts and hearts; for else how could he so soon have obtained the ass of her master? Some read the text thus: "The Lord hath need of them, and will presently send them back again;" to teach us to be no further burdensome or beholden to others than needs must.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The Lord hath need of them - This means no more than the “master” has need of them. The word “Lord” often means no more than “master” as opposed to servant, Mat 10:24; Eph 6:5; 1Pe 3:5-6. The word is sometimes used in the Bible as applied to God, or as a translation of the name Yahweh. Its common use is a mere title of respect given by an inferior to a superior, by a servant to a master, by a disciple to a teacher. As a title of “high respect” it was given to Christ, or the Messiah. The persons to whom these disciples were sent were probably acquainted with the miracles of Jesus and favorably disposed toward him He had attracted great notice in that region, particularly by raising Lazarus from the dead, and most of the people regarded him as the Messiah.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The Lord hath need. Not our Lord, or your Lord, but the Lord, viz. of all, both of the beasts and of their masters, and of every creature. Christ here discovers two of his own attributes, his omniscience and his supreme dominion. Now this was done not by accident, not through novelty or to avoid fatigue, but as the evangelist declares, to accomplish the prophecy of Isaias and of Zarcharias.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

3. If any man say aught — Whether owner or not. The Lord — This may imply that the owner was a follower of Jesus, and would recognize the fact that the taking of the ass was for his use. But the phrase any man seems to imply that such would be the power of that name, that the mind of any questioner would be supernaturally silenced by this answer.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Say aught unto you. This might naturally be expected. Christ foresaw the opposition, and instructed the disciples how to overcome it with a word. The Lord; Kuriov , equivalent to "Jehovah," or the King Messiah. Doubtless the owner of the animals was a disciple, and acknowledged the claims of Jesus. His presence here was a providentially guided coincidence. If he was a stranger; as others suppose, be must have been divinely prompted to acquiesce in the appropriation of his beasts. He will send them. Some manuscripts read, "he sends them," here, as in St. Mark. The present is more forcible, but the future is well attested. The simple announcement that the asses were needed for God"s service would silence all refusal. The disciples, indeed, were to act at once, as executing the orders of the supreme Lord, and were to use the given answer only in case of any objection. Throughout the transaction Christ assumes the character of the Divine Messiah, King of his people, the real Owner of all that they possess.

HOMILIES BY R. TUCK Ver. 3. Ready response to Divine claims.

"Straightway he will send them." It does not at once appear whether our Lord made a claim on this animal, in a general way, for the service of God, or in a particular way, as a personal favour to himself. He must have been well known in the neighbourhood of Bethany, and it is quite conceivable that the man distinctly lent the animal to Jesus. It was not a working animal, and there was no loss of its labour, or its mother"s, in this use of it by Jesus. What stands out to view, as suggestive of helpful thoughts and useful lessons, is the ready response of this good man. Think of it as a Divine claim, and he presents an example of prompt, trustful, unquestioning obedience. Think of it as a request from the great Teacher, and then you have revealed a secret disciple, or at least one who felt the fascination of our Lord"s presence.

I READY RESPONSE TO DIVINE CLAIMS AS AN EXAMPLE. There was no questioning or dispute; no hesitation or doubt; no anxiety, even, as to how the animals would be brought back again. There was no anxiety as to what was to be done with them; no fear as to any injury coming to them; the man did not even suggest that the colt would be of no use, for he had not been "broken in." It is beautiful and suggestive that the simple sentence, "The Lord hath need of them," sufficed to quiet and satisfy him. He could shift all the responsibility on the Lord. "He knows everything; he controls everything. What I have to do is to obey. Depend upon it, the rest will all come right." So away at once, and away cheerfully, went the animals. That is a noble example indeed. We spoil so much of our obedience by criticizing the things we are called to do, or give, or bear. Then we hesitate, question, doubt, and do languidly at last what we do. If we know what God"s will is, that should always be enough. We have nothing to do with the how or the why. Send the animals at once if you know that "the Lord hath need of them.

II READY RESPONSE TO DIVINE CLAIMS AS A REVELATION OF CHARACTER. I like this man. I seem to know this man. His act reveals him. A simple-hearted sort of man, whose natural trustfulness has not been spoilt. An open-hearted, generous sort of man, with very little "calculation" in him. He reminds one of Nathanael, "in whom was no guile." And simple souls somehow get the best of life. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

3. The Lord hath need of them. It is probable that the owner was a disciple.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

3. The account leads to the inference that the owner of the ass was an adherent of Jesus who had perhaps not yet declared himself. The number of such secret followers was perhaps very large.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

3.] τὴν κ. τ. ἀπ., i.e. Bethphage. Mark and Luke mention the πῶλος only, adding “whereon never yet man sat” (see note on Mark): John ὀνάριον. Justin Martyr (Apolog. i. 32, p. 63) connects this verse with the prophecy in Gen 49:11, δεσμεύων πρὸς ἄμπελον τὸν πῶλον αὐτοῦ, καὶ τῇ ἕλικι τὸν πῶλον τῆς ὄνου αὐτοῦ.

ὁ κύριος, here, ‘the LORD,’ Jehovah (see reff.): most probably a general intimation to the owners, that they were wanted for the service of God. I cannot see how this interpretation errs against decorum, as Stier (ii. 332, edn. 2) asserts. The meanest animals might be wanted for the service of the Lord Jehovah. And after all, what difference is there as to decorum, if we understand with him ὁ κύρ. to signify “the King Messiah”? The two disciples were perhaps Peter and John: compare Mar 14:13 and Luk 22:8.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

(M) 3. And if any one say anything to you, you shall say that the Lord hath need of them; and straightway he will send them.] Mk. has: “And if any one say to you, Why do ye this? Say, The Lord hath need of it and straightway sends it again here” (= will return it). Mt., as often, omits πάλιν.—εὐθὺς δέ] for καὶ εὐθύς, as often. In Mk. the subject of ἀποστέλλει seems to be ὁ κύριος. “The Lord needs it, and will soon return it.” Mt. seems to make the sentence mean, “and (at your words) he (the man who spoke to you) will send it.”

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

The Lord [ο κυριος] . From kurov, supreme power, authority. Hence kuriov, one having authority, Lord, owner, ruler. In classical Greek, used of the gods, and in inscriptions applied to different gods, as Hermes, Zeus, etc.; also of the head of the family, who is Lord, [κυριος] of the wife and children (1Sa 1:8, Sept.); while to the slaves he is despothv. In the Pauline writings, however, the master of slaves is called both despothv (1Ti 6:1, 2; Tit 2:9; 1Pe 2:18), and kuriov (Eph 6:9; Col 4:1).

In the Septuagint it is used by Sarah of her husband (Gen 18:12; compare 1Pe 3:6). Joseph is called Lord of the country (Gen 42:33), and is addressed by his brethren as my Lord (xlii. 10). It is applied to God (Gen 18:27; Exo 4:10). In the New Testament it is a name for God (Mt 1:20, 22, 24; Mt 2:15; Act 11:16; Act 12:11, 17; Revelation 1 8). As applied to Christ, it does not express his divine nature and power. These are indicated by some accompanying word or phrase, as my God (Joh 20:28); of all (Act 10:36); to the glory of God the Father (Phi 2:11); of glory (1Co 2:8); so that, as a title of Christ, Lord is used in the sense of Master or Ruler, or in address, Sir (Mt 22:43, 45; Luk 2:11; Luk 6:46; Joh 13:13, 14; 1Co 8:6). O kuriov, the Lord, is used of Christ by Matthew only once (xxi. 3) until after the resurrection (xxviii. 6). In the other gospels and in the Acts it occurs far oftener. Nevertheless, in the progress of Christian thought in the New Testament, the meaning develops toward a specific designation of the divine Savior, as may be seen in the phrases Jesus Christ our Lord, Our Lord Jesus Christ, Our Lord, Jesus our Lord.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.