By that village which is against Christ's disciples, is understood the world, concerning which John fifteen says: "If the world hates you, know that it hated me before you"; and yet into this world he sent the disciples to preach. Whence the Gloss: "He sends the disciples to preach in the village, which is against them, so that through them he might penetrate the fortifications of the whole world set against him." In this therefore is prefigured the mission of the disciples for converting the world, which was accomplished after the passion and resurrection, according to that passage in Mark, last chapter: "He said to them: Going into the whole world, preach the Gospel to every creature."
This therefore was a pious command, and this the approach to the Mount of Olives signifies, from which Christ ascended into heaven.
46. Second, as to the provident command through the spirit of prophecy, he adds: Entering into which, you will find a colt of an ass tied up, which indeed he could not say with certitude unless because he had foreknowledge of future things; nevertheless even this itself cannot be without mystery, that the King of heaven and earth seeks a colt and not just any, but an untamed one.
Whence he adds: On which no man has ever sat; nor in any ordinary way, but tied up; on account of which he adds: Loose him and bring him to me. From which it manifestly appears that this cannot be without a mystery. On account of which it must be understood that just as by the she-ass the synagogue is understood, so by the colt the gentile world is designated. Whence the Gloss: "The three Evangelists who wrote in Greek mention only the colt; Matthew, who wrote in Hebrew, reports that the she-ass too was loosed and brought, so as to show that salvation is not to be despaired of even for the Hebrew nation, if it should repent." Whence Matthew twenty-one: "You will find a she-ass tied and a colt with her." Now the gentile people is called an ass's colt on account of the stupidity of ignorance: Job eleven: "A vain man is lifted up into pride and thinks himself born free like a wild ass's colt"; but he is said to be tied with the cords of sins, according to that of Proverbs five: "Each one is bound by the cords of his sins." And by these cords not only was the people of the gentiles bound, but also the synagogue: whence above, thirteen: "But ought not this daughter of Abraham, whom Satan has bound, lo, these eighteen years, to be loosed from this bond?" And he is also said to be untamed, because he lacked all governance of the discipline of God. Whence the Gloss: "Entering into the world, the preachers found the people of the nations ensnared by the bonds of unbelief, free and wanton, on which no man had ever sat, that is, no rational teacher had imposed the bridle of correction." Concerning this, therefore, he commands the disciples to loose, according to that of Matthew eighteen: "Amen I say to you: Whatever you shall loose upon earth shall be loosed also in heaven." But this is not by human power, but by divine; on account of which Job thirty-nine: "Who has set the wild ass free, and who has loosed his bonds?" And then he who is loosed is brought to Jesus; Isaiah sixty: "Your gates shall be opened continually, that the strength of the gentiles may be brought to you, and their kings may be led to you."
47. (Vers. 31.). Thirdly, as regards the authoritative command through the summit of supreme authority, there is added: And if anyone asks you: Why are you loosing it? namely, handling another's property; you shall say thus to him: Because the Lord desires its service, so that he may use it as his own property. Here, according to the literal sense, he shows that Christ was Lord of all, because, by the same reason he was lord of the ass, he was also lord of all things. And to signify that he is Lord of all, he generally calls himself Lord. Whence he says of himself in John 13: "You call me Master and Lord, and you say well, for so I am." For "he it is who has written on his garment and on his thigh: King of kings and Lord of lords." Whence also that word of Esther 13 is addressed to him: "O Lord God almighty, all things are placed in your dominion, and there is none who can resist your will." "You are the Lord of all things." According to the mystical sense, however, this ought to be the response of those who preach and absolve, who do this for no other purpose than to draw souls to Christ as to the true Lord, who has desire for souls. For he himself says in Proverbs 8: "My delights are to be with the children of men." For he desires to hold sovereignty over the heart, because he alone is Lord. Whence, even though the devil is permitted to bind through sins, he nevertheless does not claim for himself true dominion over the rational spirit. And this is what Ambrose says: "He could not, he says, claim dominion for himself, he whom not nature but fault had made lord. And therefore, when Lord is said, one is recognized. For even though there are many gods and many lords, yet generally there is one God and one Lord"; whence in 1 Corinthians 8: "For although there are those who are called gods whether in heaven or on earth — indeed there are many gods and many lords — yet for us there is one God and one Lord Jesus." This Lord needs nothing, according to that word of the Psalm: "I said to the Lord: You are my God, for you have no need of my goods"; and yet he desires the work of our salvation; 1 Timothy 2: "He wills all men to be saved and to come to the knowledge of the truth." "For this is the will of God, your sanctification."
48. (Vers. 32.). And those who had been sent went away, etc. After he has manifested the royal power in Christ through excellence in commanding, here secondly he manifests it through the obedience of the disciples in complying. In explaining this, there is shown in the disciples the perfection of obedience in going, carrying out, and returning.
First, therefore, as regards the obedience of the disciples going forth by command, it is said: And they that were sent went their way and found, even as he had said unto them, the colt standing. In this it is apparent that he who obeys Christ cannot be deceived, because he so commands present things that he foreknows future things. Hence Hebrews 4: "All things are naked and open to his eyes, to whom our speech is directed." But according to the mystery of its signification, the disciples found
the colt standing, because they found the Gentile people idle, according to that passage of Matthew 20: "He saw others standing idle in the marketplace and said to them," etc. —But the state and manner of standing Mark expresses more explicitly, in chapter 11, where it is said that "going away, they found the colt tied before the gate outside at a crossroads." For the Gentiles, before they came to Christ, were outside; hence 1 Corinthians 5: "For what have I to do with judging those who are outside?" "For those who are outside, God will judge." Hence the Gloss: "Mark says: Tied before the gate, because whoever is outside Christ is outside on the road; he who is in Christ is not outside." Therefore John 15: "If anyone does not abide in me, he shall be cast forth and shall wither." But it is said to be at a crossroads because it did not follow any certain way; hence the Gloss: " Tied at the crossroads, he stood who did not hold one way of faith and life, but was enslaved to many errors"; therefore Ephesians 4: "I testify before God, that you walk no longer as the Gentiles walk in the vanity of their mind, having their understanding darkened, alienated from the way of God through the ignorance that is in them." In this state, therefore, the disciples found the people of the Gentiles, who through diverse sects and ways practiced idolatry, according to that passage of Jeremiah 3: "You sat in the ways as a robber waiting for them, and you polluted the land with your fornications." Therefore it is rightly designated by Tamar, of whom it is said in Genesis 38: "Having changed her garment, she sat at the crossroads"; James 1: "A double-minded man is unstable in all his ways."
49. (Verse 33.). Second, as regards the obedience of the disciples carrying out the command, it is added: And as they were loosing the colt, the owners thereof said to them: Why do you loose the colt? by the handling of another's property; and they are called several owners because according to the historical truth, both the she-ass and the colt are said to have belonged to that entire village, and were used by the poor for carrying water.
50. (Verse 34.). But they said: Because the Lord has need of him, by the lordship over his own property. Hence from this the power of the divine command is apparent, because they neither inquired further nor resisted. Hence Chrysostom: "The power of Christ prepared their heart to give to strangers." From this also the power of obedience is apparent, and how great is its efficacy, because no master is able to contradict him who obeys; hence also Proverbs 21: "An obedient man shall speak of victories."
And note here according to the mystery that the masters of the Gentile people are said to be very many, because that people was a slave not of one Lord and God, but of many vices and demons: because, Second Peter 2: "By whom a man is overcome, of the same also he is the slave." Whence the Gloss: "He had many masters who, devoted not to a single superstition, was rather carried off to various errors at the pleasure of unclean spirits." Therefore Isaiah 26: "O Lord our God, other lords besides you have had dominion over us." These resist the Apostles who wish to loose the colt, because demons and sins and even the members of the devil resist and place an obstacle to grace, just as Simon the magician resisted Peter, and Elymas the magician resisted Paul, Acts 13: "But Elymas the magician withstood them, seeking to turn the proconsul away from the faith." But when the name of Christ is heard and his power is made manifest through miracles, they are struck silent, because all such are overcome in the name of Christ. Whence the Gloss: "Those who opposed the teachers coming for the salvation of the nations defend their own darkness, until, with miracles bearing witness, the power of the true possessor becomes known." Whence also Peter with the Apostles said to those who were forbidding them from preaching for the loosing of the colt, Acts 5: "It is necessary to obey God rather than men"; and this, because he alone is the true Lord both of our persons and of our possessions; the Psalm: "For all the beasts of the forest are mine, the cattle upon the mountains and the oxen."
51. (Verse 35). Third, as regards the obedience of the disciples returning according to the command, it is added: And they brought him to Jesus, that they might fulfill the command of Christ, to whom he had said above: "Loose him and bring him to me."
And casting their garments upon the colt, they set Jesus thereon, that they might show that Christ was the promised king. Whence Matthew 21: "Now all this was done that it might be fulfilled which was spoken by the Prophet, saying: Tell the daughter of Sion: Behold, your king comes to you, meek, sitting upon an ass and a colt, the foal of a beast of burden." For thus it is found in Zechariah 9: "Rejoice greatly, O daughter of Sion; shout for joy, O daughter of Jerusalem: Behold, your king shall come to you, the just one and savior: he himself poor and riding upon an ass and upon a colt, the foal of an ass." From this manifest sign, therefore, and from the word previously given, it was gathered that Christ was the true king of the Jews.
52. But this is wondrous, that Christ, although he was true God and "King of kings," willed to mount upon so lowly an animal.
Yet nevertheless He did this very reasonably, both on account of the mystery and on account of the example. On account of the mystery, I say, because, as has been touched upon, by the colt is understood the Gentile people, and by the donkey the Jewish people. And therefore, although one ought to have sufficed for Him, nevertheless He mounted both, first the colt and then the donkey, to show that He would first call the people of the Gentiles, and then at the end of the world the people of the Jews. Whence also in that most noble prophecy of Jacob, Genesis forty-nine, it is said: "The scepter shall not be taken away from Judah, nor a leader from his thigh, until He comes who is to be sent; and He shall be the expectation of the nations, binding His colt to the vineyard and His donkey to the vine, O my son. He shall wash His robe in wine and His cloak in the blood of the grape"; this was in the winepress of the Cross. Since therefore Christ caused this colt, namely the people of the Gentiles, to be led to Himself and mounted upon it through the ministry of the Apostles, therefore it is said that the disciples cast their garments upon it, that is, their good examples, by which they converted that nation; concerning which garments, Revelation sixteen: "Blessed is he who keeps his garments, lest he walk naked." As a figure of which it is also said in Third Kings nineteen that "Elijah cast his cloak upon Elisha." Since therefore this conversion was accomplished not only through the Apostles, but also through the seventy disciples, to whom the particular Churches of the converted Gentiles were assigned, therefore as a figure of this it is said in Judges twelve concerning a certain judge who "had forty sons and thirty grandsons from them, riding upon seventy colts of donkeys." And on this the Gloss says: "The garments of the Apostles are the teaching of virtues, or the discernment of the Scriptures and spiritual grace, by which they cover the hearts of men previously naked and cold, so that they may merit to have Christ as their rider."
He also did this on account of the example, to crush the haughtiness of the proud, who delight in the multitude of horses and chariots; the Psalm: "Some in chariots, and some in horses" etc.; and Isaiah thirty-one: "Woe to those who go down to Egypt for help, hoping in horses and placing their trust in chariots, because they are many" etc. Condemning this by His own example, Christ did not have a multitude of horses, indeed not even one horse, but mounted upon a contemptible colt on the day of His preeminent honor. Whence Chrysostom says: "Do you wish to know the meekness of the One who comes? Consider the manner of His arrival. He does not sit in a golden chariot, gleaming in purple; He does not mount upon a fiery horse, a lover of discord; He did not have around Him gleaming swords or other ornaments of terrible arms—but what? Leafy branches, testimonies of devotion." And thus He showed that what is said in the Psalm is true: "He shall not take pleasure in the strength of the horse, nor in the legs" etc.
53. Now as he went forth etc. After he showed that he has royal power through his excellence in commanding and the obedience of the disciples in complying, here he shows thirdly through the honor of the people in praising together. To express this, first the devotion of those praising is set forth; second, the loftiness of the praises, at the words: Blessed is he who comes in the name of the Lord; third, the confutation of the envious, at the words: And certain of the Pharisees etc.
Concerning the devotion therefore of those praising, two things are introduced for its expression, namely the expression of devotion in deed and the expression in speech and voice.
54. (Verse 36.). First, therefore, as regards the expression of devotion in deed, he says: Now as he went forth, they spread their garments in the way, which was a sign of great devotion. He does not specify who those were who spread them, because all did this in common, and especially the crowds. Hence Matthew twenty-one: "A very great multitude spread their garments in the way; others cut down branches from the trees and strewed them in the way." - And note that here it is not without mystery that the disciples placed garments upon the donkey , but the crowd spread their garments under the feet of the donkey to be trampled. By which we understand that the people of the nations who were to be converted ought to venerate the teachings of the Apostles, but trample underfoot the instructions and ceremonies of the Jews. Hence Chrysostom: "Upon the beast of burden the Apostles placed their garments; but the rest placed theirs under its feet, because Christians submit to the evangelical commands of the Apostles, but trample underfoot the customs of the Law." Hence Philippians three: "What things were gain to me, I counted as dung, that I might gain Christ." - According to the moral sense, however, by the spreading of garments in the way we understand the mortification of our bodies through abstinence and patience, so as to give others good examples by which they may be directed on the way. Hence the Gloss: "The crowd, following the examples of the Martyrs, subdues the flesh through abstinence, so as to prepare a way for the Lord to the mind and to offer good examples to those who follow." As a figure of this very thing, it is said in 4 Kings two that Elijah left his mantle to Elisha. Because a good example draws one to imitation as if by a certain fragrance, therefore Song of Songs four: "The fragrance of your garments is above all spices." And we see these things on the strewn way: hence Hebrews twelve: "Having so great a cloud of witnesses" etc.
55. (Vers. 37.). Second, as regards the expression of devotion in speech, there is added: And when he was now approaching the descent of the Mount of Olives, on account of the fittingness of the place, because it was near Jerusalem. Whence also he ascended from that place: Acts 1: "They returned to Jerusalem from the Mount of Olives, which is near Jerusalem, a Sabbath day's journey." By that descent, however, is understood the descent of the condescension of God's mercy, on account of which he ought rightly to be praised by us, according to that verse of the Psalm: "Praise the Lord, all nations; praise him, all peoples: for his mercy is confirmed upon us," etc. — And therefore he adds: The whole multitude of those descending began rejoicing to praise God with a loud voice, on account of the fittingness of the manner: Sirach 39: "Give magnificence to his name, and praise him with the voice of your lips"; and the Psalm: "Sing well to him with jubilation."
The reason, however, for this magnificent praise was the consideration of Christ's wonders; and therefore he adds: For all the mighty works which they had seen, on account of the fittingness on the part of the motive. For the vision of wondrous things leads and moves one to praise: the Psalm: "Sing to the Lord a new song, for he has done wonderful things." Among all the wonders, however, which he performed, the greatest was the raising of the man dead four days, by reason of which the crowd especially came to meet Christ: John 12: "The crowd that was with him bore witness, when he called Lazarus from the tomb and raised him from the dead. For this reason also the crowd came to meet him, because they had heard that he had performed this sign." The crowds, however, were moved by the signs to believe that he was Christ the King promised in the Law. Whence John 6: "Those men, when they had seen the sign that Jesus had performed, said: This is truly the Prophet who is to come into the world."
56. (Vers. 38.). Saying: Blessed, etc. After the devotion of those praising, there is described here secondly the sublimity of the divine praises. There is described, therefore, the excellent praise of Christ from the mouth of the crowds excellently praising Christ the King, both as regards the excellent person of the one coming and as regards the excellent efficacy of his coming.
First, therefore, as regards the excellent person of the one who comes, it is said: Saying: Blessed is the king, who comes in the name of the Lord. Now Christ is blessed, not because anything is acquired for him from human blessing, but because he is praised as supremely good. Whence Jerome: "The blessing that is made in God is solely a confession and praise of the good things that have been bestowed; but the blessing that is made by God is fulfilled in us when we are filled with his benefits." Therefore they bless and praise him as a king born from the seed of David according to the flesh; above in chapter one: "The Lord God will give him the throne of David his father, and he will reign," etc.; and in Romans fifteen, the Apostle, citing the authority of Isaiah, says: "And again Isaiah says: There shall be a root of Jesse, and he who shall rise to rule the nations, in him the nations shall hope"; which is taken from Isaiah eleven according to another translation; and Jeremiah twenty-three: "Behold, the days shall come, and I will raise up for David a just branch, and a king shall reign," etc.
— They also bless him as one divinely sent, when they say: Who comes in the name of the Lord. He comes in the name of the Lord who comes on behalf of God: John five: "I have come in the name of my Father."
57. Now Christ comes in the name of the Lord in a threefold manner, namely in the flesh: John one: "He came unto his own, and his own received him not"; and this coming is to be commemorated on account of the exceeding condescension; Haggai two: "Yet a little while, and I will move heaven and earth"; "and the desired one shall come," etc. As a figure of this, it is said in Second Kings, the last chapter: "What is the reason that my lord the king should come to his servant," etc.