Exegetical and Hermeneutical Commentary of John 12:14
And Jesus, when he had found a young ass, sat thereon; as it is written,
14. It is written ] See on Joh 2:17.
Fuente: The Cambridge Bible for Schools and Colleges
And Jesus, when he had found a young ass,…. Which he sent his disciples for, to a neighbouring village, and they brought to him:
sat thereon, as it is written; in Zec 9:9 though some part of the words seems to be taken out of Isa 62:11;
[See comments on Mt 21:5]; and so Nonnus paraphrases it here, “that it might be fulfilled which Esaias said”.
Fuente: John Gill’s Exposition of the Entire Bible
Found (). Second aorist active participle of . Through the disciples, of course, as in Mr 11:2-6 (Matt 21:2-3; Matt 21:6; Luke 19:30).
A young ass (). Late diminutive of , in Epictetus and the papyri (even the double diminitive, ), only here in the N.T. See discussion of Mt 21:5 where has been wrongly rendered “and” instead of “even.” Rightly understood Matthew has Jesus riding only the colt like the rest.
Fuente: Robertson’s Word Pictures in the New Testament
A young ass [] . Only here in the New Testament. Matthew mentions an ass and a colt; Mark and Luke a colt only.
Fuente: Vincent’s Word Studies in the New Testament
1) “And Jesus, when he had found a young ass,” (heuron de ho lesous onarion) “Then Jesus, having found a young ass,” or donkey colt, as recounted Matthew 21-7.
2) “Sat thereon; (ekathisen ep’ auto) “He sat upon it,” Mar 11:7; Luk 19:35. And in this manner He rode into Jerusalem.
3) “As it is written,” (kathos estin gegrammenon) “Just as it is (exists) as it has been written,” foretold or prophesied, thus giving sanction to the trustworthiness of the prophetic Scriptures, Zec 9:9; as recounted fulfilled by our Lord, Mat 21:1-7.
Fuente: Garner-Howes Baptist Commentary
14. And Jesus having found a young ass. This part of the history is more minutely related by the other Evangelists, who tell us, that Christ sent two of his disciples to bring an ass, (Mat 21:1; Mar 11:1; Luk 19:29.) John, who was the latest writer of all the Evangelists, reckoned it enough to notice briefly the substance of what had been stated by the rest; and, on this account, he leaves out many circumstances. An apparent contradiction, by which many persons are perplexed, is very easily removed. When Matthew says, that Christ sat upon a she-ass and her colt, we ought to view it as a synecdoche. (13) Some imagine that he sat first on the she-ass, and afterwards on her colt; and out of this conjecture they frame an allegory, that he first sat on the Jewish people, who had been long accustomed to bear the yoke of the Law, and afterwards. subdued the Gentiles, like an untrained young ass which had never carried a rider. (14) But the plain truth is, that Christ rode on an ass which had been brought along with its mother; and to this agree the words of the Prophet, who, by a repetition very frequent among the Hebrews, expresses the same thing twice by different words. On an ass, he says, and on the colt of an ass which was under the yoke, ( ὑποζυγίου) Our Evangelist, who studies brevity, leaves out the former clause, and quotes only the latter.
The Jews themselves are constrained to expound the prediction of Zec 9:9, which was at that time fulfilled, as referring to the Messiah; but, at the same time, they ridiculed us for being led astray by the shadow of an ass, (15) a so as to give the honor of the Messiah to the son of Mary. But far different are the testimonies on which our faith rests. And, indeed, when we say that Jesus is the Messiah, we do not begin by saying, that he entered into Jerusalem sitting on an ass; for there was displayed in him a glory, such as belonged to the Son of God, as we have seen under the first chapter of this Gospel; (16) and it was chiefly in his resurrection that his Divine power was illustriously displayed. But we ought not to despise this confirmation, that God, by his wonderful Providence, exhibited on that entrance, as on a public stage, the fulfillment of that which Zechariah had foretold.
Fear not. In these words of the Prophet, as the Evangelist quotes them, we ought to observe, first, that never is tranquillity restored to our minds, or fear and trembling banished from them, except by knowing that Christ reigns amongst us. The words of the Prophet, indeed, are different; for he exhorts believers to gladness and rejoicing. But the Evangelist has here described the manner in which our hearts exult with true joy. It is, when that fear is removed, with which all must be tormented, until, being reconciled to God, they obtain that peace which springs from faith, (Rom 5:1.) This benefit, therefore, comes to us through Christ, that, freed from the tyranny of Satan, the yoke of sin being broken, guilt canceled, and death abolished, we freely boast, relying on the protection of our King, since they who are placed under his guardianship ought not to fear any danger. Not that we are free From fear, so long as we live in the world, but because confidence, founded on Christ, rises superior to all than. Though Christ was still at a distance, yet the Prophet exhorted the godly men of that age to be glad and joyful, because Christ was to come. Behold, said he, thy King will come; therefore fear not. Now that he is come, in order that we may enjoy his presence, we ought more vigorously to contend with fear, that, freed from our enemies, we may peacefully and joyfully honor our King.
Daughter of Zion. The Prophet addressed Zion in his own time, because that was the habitation and abode of the Church. God has now, indeed, collected a Church for himself out of the whole world; but this promise is peculiarly addressed to believers, who submit to Christ, that he may reign in them. When he describes Christ as riding on an ass, the meaning is, that his kingdom will have nothing in common with the pomp, splendor, wealth, and power of the world; and it was proper that this should be made known by an outward manifestation, that all might be fully assured that it is spiritual.
(13) “ C’est une facon de parler qui comprend quelques fois le tout pour une partie, ou une partie pour le tout.” — “It is a mode of expression, which sometimes puts the whole for a part, or a part for the whole.”
(14) See Harmony of the Evangelists, vol. 2, p. 448.
(15) The shadow of an ass, ὄνου σκιὰ, asini umbra , was a proverbial phrase, among the Greeks and Romans. — Ed
(16) Vol. 1, p. 47.
Fuente: Calvin’s Complete Commentary
(14) And Jesus, when he had found a young ass, sat thereon.St. John simply mentions this to introduce the prophecy. The others all give the incidents in detail. Having found, does not imply that the colt was found without the search which the other Evangelists record. (Comp. the same word in Joh. 9:35.) It has been noted, as illustrating the fact, that the word found includes the sending the disciples to look for the colt, that it is the same Greek word which Archimedes used when he found the object of his search, and cried, Eureka! Eureka!
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Joh 12:14. And Jesus, when he had found a young ass, sat thereon, &c. ‘ . Now Jesus having found a young ass, sat, &c. For the evangelist does not mean that Jesus was saluted by the multitude from Jerusalem before he mounted; but his meaning is, that Jesus was riding when they saluted him: or, because Jesus sent for the ass, the word ‘ may be translated having procured; in which sense the verb is sometimes used.
Fuente: Commentary on the Holy Bible by Thomas Coke
Joh 12:14-15 . , . . .] The more detailed circumstances, how He had obtained the young ass ( ), are passed over by John; hence he is not in contradiction with the Synoptics (Mat 21:2 ff. parall.).
.] Zec 9:9 . See on Mat 21:5 . John cites very freely from memory; hence the omission of the other prophetic predicates (even of the in Matt.), because he has in his eye simply the point of the riding in upon the young ass , as a Messianic excluding all doubt. All the more fitted to tranquillize, then ( ), in ever more peaceful array, without horse and chariot, is the coming of the King of Zion. Instead of , John might also have said (LXX.); but there floated before him, in his citation from memory, simply the opposition to that terror by which otherwise a royal entrance may be accompanied. “ The Church’s figure of the cross ” (Hengstenberg) did not yet lie on this ass’s foal, otherwise John would not have passed over the of the passage, nor have found the emphasis in .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
14 And Jesus, when he had found a young ass, sat thereon; as it is written,
Ver. 14. When he had found a young ass ] To make religion dance attendance upon policy (saith one) is to set the ass upon Christ, and not Christ upon the ass. These three things, saith Luther, will be the ruin of religion, unthankfulness, security, and carnal policy. Sapientia mundi, quae vult omnia, redigere in ordinem. (Melch. Adam.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
14 16. ] The Evangelist seems to suppose his readers already acquainted with the circumstances of the triumphal entry, and therefore relates it thus compendiously.
does not involve any discrepancy with the three Evangelists, but is a compendious term implying their details.
Fuente: Henry Alford’s Greek Testament
Joh 12:14 . Jesus being thus hailed as king by the people, , i.e. , He accepted the homage and declared Himself king by adopting the prediction of Zec 9:9 (Joh 12:15 ), “Rejoice greatly, O daughter of Zion ( instead of ), proclaim it aloud, O daughter of Jerusalem; behold the king is coming to thee, just and saving, He is meek and riding on a beast of burden and a young foal”. The significance of the “ass” is shown in what follows: “He shall destroy the chariots out of Ephraim and the horse out of Jerusalem, and the war-bow shall be utterly destroyed: and there shall be abundance and peace”. By riding into Jerusalem as king but on an ass, not on a war horse, He continued to claim to be Messiah but ruling by spiritual force for spiritual, ends.
Fuente: The Expositors Greek Testament by Robertson
thereon = upon (Greek. epi. App-104.) it.
written. See App-153. Quoted from Zec 9:9.
Fuente: Companion Bible Notes, Appendices and Graphics
14-16.] The Evangelist seems to suppose his readers already acquainted with the circumstances of the triumphal entry, and therefore relates it thus compendiously.
does not involve any discrepancy with the three Evangelists, but is a compendious term implying their details.
Fuente: The Greek Testament
Joh 12:14. , having obtained [when He had found]) He was poor [and therefore had not one of His own].-) , a young or little ass [asellus], a diminutive, is not so much opposed in this passage to the ass [of ordinary size], as to the fiery horse, which our Lord did not use.
Fuente: Gnomon of the New Testament
Joh 12:14
Joh 12:14
And Jesus, having found a young ass, sat thereon; as it is written,-It had been foretold that the king would come as here described. He came in fulfillment of these promises and was the King, but they misunderstood the nature of his kingdom, and when a few days later, the prospects of an earthly kingdom having vanished, it is likely that many of those who honored him as a King, joined them in the cry, Crucify him, crucify him.
Fuente: Old and New Testaments Restoration Commentary
Jesus: Mat 21:1-7, Mar 11:1-7, Luk 19:29-35
as: Zec 9:9
Reciprocal: Luk 19:35 – they cast
Fuente: The Treasury of Scripture Knowledge
4
Found a young ass. The accounts of Mark, Luke and John, leave out all mention of the mother of the colt, and the reader may be somewhat confused over it. The subject is fully discussed in the comments on Matthew’s account (chapter 21:1-7), and I urge him to see that place.
Fuente: Combined Bible Commentary
Joh 12:14-15. And Jesus, when he had found a young ass, sat thereon: as it is written, Fear not, daughter of Sion, behold, thy King cometh, sitting on an asss colt. Jesus found the ass, having taken means to find it (comp. Mat 21:2; Mar 11:1; Luk 19:30; comp. also chap. Joh 1:43). It is a young ass, expression being thus given to the fact that it had not been previously used for any burden (Mar 11:2). The whole passage brings out a view of Jesus in this entry into Jerusalem that we may readily forget. We see at once the glory of the Saviour. He who thus approaches Jerusalem is a King, the King of Israel (Joh 12:14), the King of Zion (Joh 12:15): the pi ogress is royal: the entry is triumphant. But the main thought of the Evangelist is that humiliation, suffering, and death characterize this King: He is a sacrifice: and in being a sacrifice His true glory lies. The change from Rejoice greatly to Fear not (no doubt made by the Evangelist himself, see chap. Joh 2:17) is remarkable. It may spring from his profound sense of the majesty of Jesus (Rev 1:17): there is fear to be dispelled before the joy of His presence can be felt. The context in Zechariah, however, suggests another sense. The King comes to defend His people; He comes having salvation: let Zion fear no more. So understood, Johns words contain the meaning of the whole passage quoted. The prayer Hosanna is answered.
Fuente: A Popular Commentary on the New Testament
Vv. 14, 15. Jesus, having found a young ass, sat thereon, according as it is written, 15. Fear not, daughter of Zion; behold, thy king cometh seated on an ass’s colt.
The conduct of Jesus is ordered by the nature of things. Since He wishes to-day to accept this homage, He cannot remain mingled with the multitude. On the one hand, He must in some sort put Himself on the scene; but, on the other, He wishes to do it only in the most humble way and in the way most appropriate to the spiritual nature of His royalty. In the ancient times, the ass does not seem to have been in Israel a despised animal; comp. Jdg 5:9-10; Jdg 10:4; 2Sa 17:23. Later, the horse and the mule were preferred to it; comp. Sirach, xxxiii. (xxxvi.) 25 (24). The prophet Zechariah himself indicates the meaning which he here attaches to this symbol, when he says (Joh 9:9): Behold thy king cometh unto thee just, having salvation and humble. The young ass represents for him the humility of the Messiah and consequently the peaceful nature of His kingdom: I will cut off the chariots of war…and the king shall speak peace unto the nations (Zec 9:10).
The two ideas of humility and of peace are closely connected, as, on the other hand, are those of wealth and military power. The expression , having found, seems at the first glance incompatible with the narrative of the Synoptics, according to which Jesus sends two of His disciples with the express order to bring Him the young ass. But does not signify: having found without seeking; witness the of Archimedes! This word may be translated by:having procured for Himself, as in the expressions , , , to procure glory, gain, subsistence for oneself (see Passow). Nothing, therefore, can be inferred from this term as to the how of this finding, and it is natural to suppose that John, in this summary expression, sums up the narrative of the Synoptics, which was sufficiently well-known in the Church. He also abridges the quotation of Zechariah; for it concerns him only to establish the general relation between the prophecy and its accomplishment. The expression daughter of Ziondesignates the population of the city personified. John substitutes: Fear not, for the Rejoice of the prophecy; it is the same sentiment, but somewhat less strongly expressed: Fear not; a king who comes thus cannot be a tyrant. If Jesus had never entered into Jerusalem in this way, this prophecy would nevertheless have been realized. His entire ministry in Israel was the fulfillment of it. But, by realizing to the very letter the figure employed by the prophet, Jesus desired to render more sensible the spiritual and true accomplishment of the prophecy. Everything, however, occurred so simply, so naturally, that, at the moment, the disciples did not think of the prophecy and did not grasp its relation to that which had just taken place.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Verse 14
The manner in which the ass was procured is detailed particularly Luke 19:29-35.
Fuente: Abbott’s Illustrated New Testament
The Synoptic writers gave more detail about Jesus securing the young donkey. John simply reported that He entered Jerusalem riding on it and thereby fulfilled Zechariah’s prophecy about how Messiah would present Himself to the nation (Zec 9:9). "Fear not" comes from Isa 40:9, which addresses those to whom good news about Zion comes. "Daughter of Zion" is a common Old Testament description of the people of Jerusalem as the oppressed people of God (cf. Isa 1:8; Jer 4:31; Lam 2:4; Mic 4:8; Zep 3:14; Zec 2:10; et al.). The context of Zec 9:9 is worthy of examination since it describes more about Messiah’s reign. Even though Messiah had appeared, His reign would not begin then. He would not "give salvation now" because of Israel’s rejection of her King.