Exegetical and Hermeneutical Commentary of Matthew 21:3
And if any [man] say aught unto you, ye shall say, The Lord hath need of them; and straightway he will send them.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
The Lord ( ). It is not clear how the word would be understood here by those who heard the message though it is plain that Jesus applies it to himself. The word is from , power or authority. In the LXX it is common in a variety of uses which appear in the N.T. as master of the slave (Mt 10:24), of the harvest (9:38), of the vineyard (20:8), of the emperor (Ac 13:27), of God (Matt 11:20; Matt 11:25), and often of Jesus as the Messiah (Ac 10:36). Note Mt 8:25. This is the only time in Matthew where the words are applied to Jesus except the doubtful passage in 28:6. A similar usage is shown by Moulton and Milligan’s Vocabulary and Deissmann’s Light from the Ancient East. Particularly in Egypt it was applied to “the Lord Serapis” and Ptolemy and Cleopatra are called “the lords, the most great gods” ( ). Even Herod the Great and Herod Agrippa I are addressed as “Lord King.” In the west the Roman emperors are not so termed till the time of Domitian. But the Christians boldly claimed the word for Christ as Jesus is here represented as using it with reference to himself. It seems as if already the disciples were calling Jesus “Lord” and that he accepted the appellative and used it as here.
Fuente: Robertson’s Word Pictures in the New Testament
The Lord [ ] . 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, [] 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.
Fuente: Vincent’s Word Studies in the New Testament
(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 Lords 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
“And if any one says anything to you, you shall say, ‘The Lord has need of them’, and immediately he will send them.”
It may well be that Jesus had already made an arrangement that He would collect the asses when He needed them and that whoever collected it was to give a kind of password, ‘the Lord has need of them’. Or it may be that He was making use of the custom of ‘angaria’ under which a major religious figure was entitled to procure for himself the use of a means of transport for a period of time by a simple act of appropriation. ‘The Lord has need of them’ would then be seen as indicating this.
We are in fact probably intended to see in the use of the title ‘the Lord’ a deliberate indication that this was an unusual situation by which Jesus’ supreme authority was being revealed. ‘The Lord’ may refer to God, in Whose Name Jesus was acting, or it may have been the title by which the owners acknowledged Jesus. The whole arrangement thus indicates that Jesus has a special significance in what He is about to do. It may well therefore be that the ass’s colt was in fact being offered for His free use as a major religious figure in accordance with the custom of angaria without previous arrangement.
Fuente: Commentary Series on the Bible by Peter Pett
Mat 21:3. And straightway he will send them And He (the Lord) will quickly send them back again. See Beza, Schultens, &c.
Fuente: Commentary on the Holy Bible by Thomas Coke
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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Mat 21:3 . , etc. Of course it was to be expected that the act would be challenged. , ye shall say, future with imperative force. , recitative, introducing in direct form the words of the Master. , 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. , 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 . 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.
Fuente: The Expositors Greek Testament by Robertson
Mat 21:3. , the Lord) The owners of the ass were devoted to Jesus.[901]- , but immediately) i.e. You will not need many words.-[902], 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, , immediately he sendeth the sickle.-See ibid. Mat 11:6, , and they let them go.
[901] , 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 (the future), rendered therefore in E. V. he will send. In his App. Crit. Bengel writes-
[903] is the reading of BDbc Vulg. Orig. and Rec. Text, and so Lachm. and Tischend. is read by CLXZ d.-ED.
) 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 simplici scriptum fuisset, alterum est suppletum), Bodl. 4, 5, Land. 4, Wh. 3. Itaque Matthi, et Marci se mutuo confirmant, nam librarii videntur lectionem publica Matthi recitatione ad Marcum traduxisse, et aliquando a Marco ad Matthum retulisse. Vid. Gnom. () Lat. et inde Er. vel etiam Parisini et Seldiaui aliquot, cum Bodl. 6, Cant, grce, Gon. Hunt. 2 Magd. et perpaucis aliis.-(I. B.)
Fuente: Gnomon of the New Testament
The Lord: 1Ch 29:14-16, Psa 24:1, Psa 50:10, Psa 50:11, Hag 2:8, Hag 2:9, Joh 3:35, Joh 17:2, Act 17:25, 2Co 8:9
straightway: 1Sa 10:26, 1Ki 17:9, Ezr 1:1, Ezr 1:5, Ezr 7:27, 2Co 8:1, 2Co 8:2, 2Co 8:16, Jam 1:17
Reciprocal: Jer 11:18 – the Lord Mat 26:18 – The Master Mar 11:2 – General Luk 19:31 – the Lord Luk 22:11 – The Master
Fuente: The Treasury of Scripture Knowledge
SINCERITY IN RELIGION
And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway be will send them.
Mat 21:3
The remarkable incidents recorded in this chapter have many lessons. Let us look at some which do not seem to lie quite on the surface.
I. Adaptability in method.The method of promulgating Christianity has passed through many phases, and it is not likely to cease from its transitions now. Its power of adapting itself to the changeful need of humanity proves its Divine origin and its living energy. Though we should not seek after novelty in the old, old story, we should not object needlessly to any harmless alteration in the forms of outward worship that may commend itself to the spirit of a Christian brother. We should not querulously demand, Why loose ye the colt? when some disciple of our Master wishes to free that which was bound, and to loose that which was tied up.
II. The ephemeral in religion.The multitude which greeted our Lord with shouts of Hosanna afterwards cried Away with Him. We should beware, therefore, of trusting too much to our emotional sentiments in religion. In the warmth of excitement we may be eager to cry on one day Hosanna; and in the coldness of disappointment to shout another day, Crucify Him. Merely emotional religion is apt to be as transitory in its results as it is vapid in its origin.
III. Humble instruments may be used by God.Just as an ass and a colt the foal of an ass were chosen to bear the person of the Lords Anointed, so the weakest, humblest souls may be filled with the Spirit of God and made the means by which a triumph is obtained for the Gospel, by which, as it were, Christ is made manifest to the multitude.
IV. Supplying the Lords need.When the owners of the colt were informed that it was the Lord that had need of it, they straightway let it go. So we should yield the desire of our eyes, the joy of our hearts, our dearest possession at the demand of that God from whom we obtain all we have. If we do so we may perchance find that our offering is exalted and sanctified, that the poor colt which we presented is dignified by bearing our Lord Himself, and is greeted with the rapturous plaudits of men. Though our offering may be poor, if we but give it with good will, the Lord of glory will accept the gift, and confer on it a lasting honour.
The Rev. R. Young.
(SECOND OUTLINE)
THE LORDS NEED
There are two thoughts here. The one, the Lords need of His creatures; and the other, His creatures response to that demand.
I. The Lords need of His creatures.The Lord has need of you. It was for you He endured the Cross, despising the shame. And He needs yours.
(a) Your prayers; (b) your praises; (c) your talents, be they what they may; (d) your work; (e) your most cherished one.
II. The creatures response.We all know what are natures replies to all these demands of the Great Proprietor! The colt was tied, but probably not so fast as the mind of its owner was bound in the chains of its covetousness, till a higher influence came, and loosed all. Unbelief shuts itself up, and denies the claim: weakness hesitates till the opportunity is past: simulation seems to do it, but does it not: selfishness hugs her own. Are you yourself a professor of God? His tenantholding all under His will, and dependent every moment upon His bounty? Have you ever yet deliberately, solemnly and religiouslyby some express actyielded yourself and all that you have up to His power?
The Rev. James Vaughan.
Illustrations
(1) A mother, a Christian worker, and one who for years has professed interest in foreign missionary work, said of a daughter: She at one time talked much of giving herself to missionary work, and would like to have been trained for the medical missionary service, but I think she has grown wiser lately.
(2) A clergyman, a spiritually minded man, pleading from the pulpit for more missionary zeal and for offers of personal service, invited into his vestry at the close of the service any who would like to speak to him on the subject. The first to present herself at the vestry door was his own daughter. He immediately answered, to her great astonishment, Oh no, I did not mean you.
Fuente: Church Pulpit Commentary
21:3
“The earth is the Lord’s and the fulness thereof” (1Co 10:26), therefore it was right for Jesus to “commandeer” these beasts. It was not an act of taking them just because he had the authority to do so, but it was because they were needed. Take note that he needed them and not the mother or colt only.
Verse 4. Matthew explains that what is about to take place had been prophesied in the Old Testament and it is recorded in Zec 9:9.
Fuente: Combined Bible Commentary
Mat 21:3. If any one lay aught, etc. Probably a prediction, as well as a measure of prudence. Both Mark and Luke give it in substance.
The Lord hath need of them. The tone is still royal, whether the Lord here means Jehovah, or simply the Master. In the former case the animals would be claimed for religious purposes, by Divine authority; in the latter for the well-known prophet. The two meanings coincided in our Lords intention, whatever the owner would understand.
Fuente: A Popular Commentary on the New Testament
21:3 And if any [man] say ought unto you, ye shall say, The Lord hath need of them; and straightway {a} he will send them.
(a) He that will say anything to you will let them go, that is, the ass and the colt.
Fuente: Geneva Bible Notes
This is the only place in Matthew’s Gospel where Jesus used the title "Lord" (Gr. kyrios) of Himself. In every other place it refers to Yahweh. Even though "lord" was a respectful address, used this way it became a title of authority. Probably Jesus had previously made arrangements with the owner to use the animals. Now the disciples went to pick them up and when questioned explained that they were taking them to "the Lord," who needed them (Mar 11:5-6; Luk 19:33-34). Evidently the owner was a believer in Jesus.
"The careful preparation which the Lord makes indicates His sovereignty. That which is about to transpire is no accident." [Note: Toussaint, Behold the . . ., p. 237.]