(4) All this was done.--The Evangelist returns to the formula of Matthew 1:22. Literally, all this has come to pass. The words are his comment on the act. At the time (as we find from John 12:16) the disciples did not understand its significance as connected with the prophecy that follows. The purpose lay in the mind of their Master, not in theirs. It is significant of what St. John records that neither St. Mark nor St. Luke alludes to the prophecy.

Verse 4. - All this was done; now (δὲ) all this hath come to pass. Many manuscripts omit "all," but it is probably genuine, as in other similar passages; e.g., Matthew 1:22; Matthew 26:56. This observation of the evangelist is intended to convey the truth that Christ was acting consciously on the lines of old prophecy, working out the will of God declared beforehand by divinely inspired seers. The disciples acted in blind obedience to Christ's command, not knowing that they were thus fulfilling prophecy, or having any such purpose in mind. The knowledge came afterwards (see John 12:16). That it might be fulfilled (ἵνα πληρωθῇ). The conjuction in this phrase is certainly used in its final, not in a consecutive or ecbatie sense; it denotes the purpose or design of the action of Christ, not the result. Not only the will of the Father, but the words of Scripture, had delineated the life of Christ, and in obeying that will he purposed to show that he fulfilled the prophecies which spake of him. Thus any who knew the Scriptures, and were open to conviction, might see that it was he alone to whom these ancient oracles pointed, and in him alone were their words accomplished. By (through, διά) the prophet. Zechariah 9:9, with a hint of Isaiah 62:11, a quotation being often woven from two or more passages (see on Matthew 27:9).

21:1-11 This coming of Christ was described by the prophet Zechariah, Zec 9:9. When Christ would appear in his glory, it is in his meekness, not in his majesty, in mercy to work salvation. As meekness and outward poverty were fully seen in Zion's King, and marked his triumphal entrance to Jerusalem, how wrong covetousness, ambition, and the pride of life must be in Zion's citizens! They brought the ass, but Jesus did not use it without the owner's consent. The trappings were such as came to hand. We must not think the clothes on our backs too dear to part with for the service of Christ. The chief priests and the elders afterwards joined with the multitude that abused him upon the cross; but none of them joined the multitude that did him honour. Those that take Christ for their King, must lay their all under his feet. Hosanna signifies, Save now, we beseech thee! Blessed is he that cometh in the name of the Lord! But of how little value is the applause of the people! The changing multitude join the cry of the day, whether it be Hosanna, or Crucify him. Multitudes often seem to approve the gospel, but few become consistent disciples. When Jesus was come into Jerusalem all the city was moved; some perhaps were moved with joy, who waited for the Consolation of Israel; others, of the Pharisees, were moved with envy. So various are the motions in the minds of men upon the approach of Christ's kingdom.All this was done,.... The disciples were sent to the neighbouring village for the ass and colt, and they brought them, and Christ rode upon them; not because of the distance of the place from Jerusalem, for he was just at it; or because he was weary, or it would be very fatiguing to him to walk thither on foot; for he had been used to travelling, and had gone through most parts of Galilee and Judea; but

that it might be fulfilled which was spoken by the prophet: the Ethiopic version adds, Isaiah; for the former part of the following citation stands in Isaiah 62:11 as the latter does in Zechariah 9:9. It was usual with the Jews to cite Scripture in this manner, by taking a part from one writer, and another from anther, and joining them together: saying, the following words.