John Calvin Commentary John 12:14

"And Jesus, having found a young ass, sat thereon; as it is written," — John 12:14 (ASV)

And Jesus having found a young ass. This part of the history is related in more detail by the other Evangelists, who tell us that Christ sent two of his disciples to bring an ass (Matthew 21:1; Mark 11:1; Luke 19:29). John, who was the latest writer of all the Evangelists, considered it enough to note briefly the substance of what had been stated by the others; and, for this reason, he leaves out many circumstances.

An apparent contradiction, by which many people are perplexed, is very easily resolved. When Matthew says that Christ sat upon a she-ass and her colt, we should view it as a synecdoche. Some imagine that he sat first on the she-ass, and afterwards on her colt; and out of this conjecture they construct an allegory, that he first sat on the Jewish people, who had long been accustomed to bear the yoke of the Law, and afterwards subdued the Gentiles, like an untrained young ass which had never carried a rider. But the plain truth is that Christ rode on an ass which had been brought along with its mother; and the words of the Prophet agree with this, who, by a repetition very frequent among the Hebrews, expresses the same thing twice in different words. On an ass, he says, and on the colt of an ass which was under the yoke (ὑποζυγίου). Our Evangelist, who aims for brevity, leaves out the former clause and quotes only the latter.

The Jews themselves are compelled to interpret the prediction of Zechariah 9:9, which was fulfilled at that time, as referring to the Messiah; but, at the same time, they ridiculed us for being led astray by the shadow of an ass, so as to give the honor of the Messiah to the son of Mary. But the testimonies on which our faith rests are far different. Indeed, when we say that Jesus is the Messiah, we do not begin by saying that he entered Jerusalem sitting on an ass; for a glory was displayed in him, such as belonged to the Son of God, as we have seen in the first chapter of this Gospel. It was chiefly in his resurrection that his Divine power was gloriously displayed. But we should not despise this confirmation: that God, by his wonderful Providence, exhibited on that entrance, as on a public stage, the fulfillment of what Zechariah had foretold.

Fear not. In these words of the Prophet, as the Evangelist quotes them, we should observe, first, that tranquility is never restored to our minds, nor fear and trembling banished from them, except by knowing that Christ reigns among 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. This occurs when that fear is removed by which all must be tormented until, being reconciled to God, they obtain that peace which springs from faith (Romans 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 those who are placed under his guardianship should not fear any danger.

This is not to say that we are free from fear as long as we live in the world, but rather that confidence, founded on Christ, rises superior to all that. Though Christ was still at a distance, the Prophet exhorted the godly people of that age to be glad and joyful, because Christ was to come. Behold, he said, your King will come; therefore fear not. Now that he has come, so that we may enjoy his presence, we should more vigorously contend with fear, so 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 dwelling place and abode of the Church. God has now, indeed, gathered a Church for himself from the whole world; but this promise is specifically addressed to believers, who submit to Christ, so 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, so that all might be fully assured that it is spiritual.