Faith and trust

The King Who Rode Upon a Donkey: An Entrance into Faith and Trust

In the week of Palm Sunday, Jesus enters Jerusalem in humility, calling His disciples to follow Him with simple trust.

BibleVibe Editorial5 min read
TranslationESV
Matthew 21:1-20

And when they drew nigh unto Jerusalem, and came unto Bethphage, unto the mount of Olives, then Jesus sent two disciples, saying unto them, Go into the village that is over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any one say aught unto you, ye shall say, The Lord hath need of them; and straightway he will send them. Now this is come to pass, that it might be fulfilled which was spoken through the prophet, saying, Tell ye the daughter of Zion, Behold, thy King cometh unto thee, Meek, and riding upon an ass, And upon a colt the foal of an ass. And the disciples went, and did even as Jesus appointed them, and brought the ass, and the colt, and put on them their garments; and he sat thereon. And the most part of the multitude spread their garments in the way; and others cut branches from the trees, and spread them in the way. And the multitudes that went before him, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. And when he was come into Jerusalem, all the city was stirred, saying, Who is this? And the multitudes said, This is the prophet, Jesus, from Nazareth of Galilee. And Jesus entered into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money-changers, and the seats of them that sold the doves; and he saith unto them, It is written, My house shall be called a house of prayer: but ye make it a den of robbers. And the blind and the lame came to him in the temple; and he healed them. But when the chief priests and the scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the son of David; they were moved with indignation, and said unto him, Hearest thou what these are saying? And Jesus saith unto them, Yea: did ye never read, Out of the mouth of babes and sucklings thou has perfected praise? And he left them, and went forth out of the city to Bethany, and lodged there. Now in the morning as he returned to the city, he hungered. And seeing a fig tree by the way side, he came to it, and found nothing thereon, but leaves only; and he saith unto it, Let there be no fruit from thee henceforward for ever. And immediately the fig tree withered away. And when the disciples saw it, they marvelled, saying, How did the fig tree immediately wither away? And Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do what is done to the fig tree, but even if ye shall say unto this mountain, Be thou taken up and cast into the sea, it shall be done. And all things, whatsoever ye shall ask in prayer, believing, ye shall receive. And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority? And Jesus answered and said unto them, I also will ask you one question, which if ye tell me, I likewise will tell you by what authority I do these things. The baptism of John, whence was it? from heaven or from men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why then did ye not believe him? But if we shall say, From men; we fear the multitude; for all hold John as a prophet. And they answered Jesus, and said, We know not. He also said unto them, Neither tell I you by what authority I do these things. But what think ye? A man had two sons; and he came to the first, and said, Son, go work to-day in the vineyard. And he answered and said, I will not: but afterward he repented himself, and went. And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. Which of the two did the will of his father? They say, The first. Jesus saith unto them, Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you. For John came unto you in the way of righteousness, and ye believed him not; but the publicans and the harlots believed him: and ye, when ye saw it, did not even repent yourselves afterward, that ye might believe him. Hear another parable: There was a man that was a householder, who planted a vineyard, and set a hedge about it, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into another country. And when the season of the fruits drew near, he sent his servants to the husbandmen, to receive his fruits. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them in like manner. But afterward he sent unto them his son, saying, They will reverence my son. But the husbandmen, when they saw the son, said among themselves, This is the heir; come, let us kill him, and take his inheritance. And they took hi

Matthew 21:1–20 (ESV) records the Triumphal Entry, the cleansing of the temple, and the healing of the blind and lame — a portrait of Messiah-King whose power is revealed through surrender rather than force.

Narration

Setting: Springtime in Jerusalem

The scene opens on the Mount of Olives, just across the Kidron Valley from Jerusalem, as pilgrims from every region are streaming toward the city for Passover. Jesus has begun a deliberate journey from Galilee (Luke 17:11), drawing near to the capital where prophets of old had announced the coming reign of God. From Bethphage, a small village clinging to the eastern slope of Olivet, He sends two disciples ahead with cryptic instructions — they will find a donkey tied with her colt, untie them, and bring them. If anyone questions them, the answer is simple: 'The Lord has need of them.' Matthew insists this detail is not incidental; it is the fulfillment of Zechariah's prophecy that the daughter of Zion should behold her King arriving, meek, riding upon a donkey and upon a colt, the foal of an ass. Two Gospel writers trace this same road: Mark 11:1 and Luke 19:28 follow Jesus' approach to the city from these same coordinates. The Mount of Olives is the very ridge where, centuries earlier, the prophet Zechariah had foreseen the Lord standing in that final day (Zechariah 14:4), and where Jesus will later sit to teach His disciples about the end of the age (Matthew 24:3). The city into which He rides is Jerusalem in its Herodian splendor — the Second Temple nearly complete, the Antonia fortress looming to the northwest, and crowds pressing in to celebrate the feast of redemption.

At the Place, in the Moment

Set during the Gospels era in the Davidic Jerusalem of Jesus' ministry, echoing the covenantal geography of Mount Sinai where faith was first given to Israel.

Meaning: The Shape of Faith and Trust

Faith in this passage is not a feeling; it is a posture. The disciples are asked to do something absurd — walk into a strange village, take someone else's animals, and trust that an unknown owner's reaction will be favorable. They obey, and the result is vindication: the donkey is theirs for the asking. Faith here looks like releasing what is held, stepping forward when the plan is opaque, and trusting that the Lord who has 'need' of something will also provide. Trust, on the other hand, is the theme of the King Himself. Jesus trusts the Father's timetable (Palm Sunday is not yet Passover Friday). He trusts Scripture to interpret His movements. He trusts the imperfect crowd that will chant 'Hosanna' today and 'Crucify' by Friday. He rides a donkey rather than a war horse because His kingdom comes through sacrifice, not conquest. The Hosanna of the crowd — 'Save us, we pray!' — is a confession of need. The blind and lame who come to Him in the temple model the same confession: they cannot climb, cannot see, cannot walk without Him. He heals them, and the children echo the same Hosanna that confounds the religious authorities. Faith and trust, then, are not abstract. They are enacted in untied ropes, in borrowed animals, in cloaks spread on a dusty road, in the surrender of a King to His Father's will, and in the cry of those who know they cannot save themselves.

Application: Living Out Faith and Trust

How do we translate a first-century procession into the texture of our daily lives? Begin where the disciples began: with obedience to a specific word. Jesus does not ask them to understand everything; He asks them to go, to loose, and to bring. The donkey is given; the path opens. In our own days, faith often begins with a narrow instruction — forgive this person, give this amount, speak to this neighbor, leave this comfort. The instruction may look disproportionate to the outcome, but obedience is the donkey on which God's purposes ride into our lives. Second, cultivate the Hosanna posture. 'Hosanna' means 'Save, I pray.' It is the prayer of one who knows they cannot deliver themselves. The blind and lame came to Jesus in the temple; they were not waiting to be worthy, they were waiting to be near. Practice proximity. Bring your need into His presence rather than managing it alone. Third, learn from the King Himself that trust often looks like weakness. He rides a donkey. He heals the broken. He overturns the unjust and then weeps over the city. Power in God's kingdom is disclosed through restraint, not display. Finally, notice that the chief priests were 'moved with indignation' — the same posture of self-preservation that resists the work of God. Faith is the willingness to be interrupted, while trust is the willingness to be exposed. The week ahead will be hard. It will end on a cross. But it begins on a donkey, and the donkey is enough.

Reflection

There is a moment in this passage that is easy to miss. Matthew records that the disciples 'went, and did even as Jesus appointed them.' No debate. No committee. No Plan B. They untied the donkey because He told them to, and they trusted that the rest would follow. That is the texture of faith — small, immediate, obedient — and it is the doorway through which the King of the universe rides into our ordinary Mondays. The donkey was borrowed; the garments were borrowed; even the branches came from trees that belonged to someone else. And yet from that patchwork of surrendered, second-hand things, God staged one of the most significant moments in redemptive history. Perhaps this is the invitation of Matthew 21: stop waiting until you have everything lined up, until your resources feel adequate, until the path is illuminated end to end. Loose what is tied. Bring what you have. Lay it down before the One who has need of it. He will sit upon it. He will ride. And the road that seemed too small for any king will become the very street through which He comes to save you. Cry Hosanna today, before the week grows heavy. The donkey is enough; the King is more than enough.

FAQ

Why did Jesus ride a donkey rather than a war horse?

A donkey signified humility and peace (cf. Zechariah 9:9), showing that His kingdom is established not by military force but by sacrifice and service.

What does 'Hosanna' mean?

Hosanna is originally a Hebrew plea meaning 'Save, we pray' (cf. Psalm 118:25), which by Jesus' day had become a cry of acclamation acknowledging the Messiah.

What does the cleansing of the temple have to do with faith?

Cleansing the temple shows that genuine trust re-establishes God's authority and worship in His house, over against compromise with commerce and religious power.

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