What Is the Triumphal Entry of Jesus? (Mark 11:1–11 Explained)
Jesus’ triumphal entry in Mark 11:1–11 reveals Him as the promised Messiah‑King, fulfilling Zechariah 9:9 as He rides a never‑ridden colt into Jerusalem—a deliberate, prophetic sign the religious leaders should have recognized but tragically missed. The disciples secure the colt using Jesus’ prearranged “The Lord has need of it,” echoing Genesis 49:10–11 and its Messianic imagery. As cloaks and leafy branches cover the road—symbols of royal procession seen in 1 Kings and 2 Kings—the crowds welcome Jesus like a victorious king, shouting Hosanna and proclaiming the “Kingdom of David,” a deeply Messianic declaration. While some scholars tie Psalm 118 to festival liturgy, Matthew shows the Chief Priests were offended because the children openly praised Jesus as the Son of David. Mark emphasizes that Jesus entered the temple, surveyed everything, and left—highlighting the silence of the priests who should have blessed their King but did not. This passage calls believers today to live under Jesus’ kingship, to bow the knee in obedience, and to praise Him boldly even when others remain silent.
Discussion:
“Now when they drew near to Jerusalem, to Bethphage and Bethany, at the Mount of Olives, Jesus sent two of his disciples and said to them, “Go into the village in front of you, and immediately as you enter it you will find a colt tied, on which no one has ever sat. Untie it and bring it.”
Mark 11:1–2 (ESV)
Colt… on which no one has ever sat
The Gospels make it clear that what Jesus did He did in fulfillment of a prophecy.
“Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey.”
Zechariah 9:9 (ESV)
As for the age of the donkey, it could not have been too young, as it would not be able to carry a grown man. However, it is likely that the meaning is actually about the donkey having never been ridden (Marcus 2009, 772).
The Messiah entered Jerusalem as a King. This sign should have been recognized by the leadership in Jerusalem, however, they failed to see what was right there. The Gospels will make it clear later on that what the leadership failed to see what the children plainly saw.
It seems likely that Jesus had previously arranged with someone to borrow their young donkey, which is why the Disciples had a “password” type phrase to provide to authenticate the borrowing of the animal (France 2002, 430–431). Why go through all this. This was all set up to show that Jesus was King (France 2002, 430–431).
And so Jesus, preparing the Disciples to go get the young donkey gave them the “password.”
“If anyone says to you, ‘Why are you doing this?’ say, ‘The Lord has need of it and will send it back here immediately.’ And they went away and found a colt tied at a door outside in the street, and they untied it. And some of those standing there said to them, “What are you doing, untying the colt?” And they told them what Jesus had said, and they let them go.”
Mark 11:3-6 (ESV)
Untying the colt
Why does the Gospel mention untying the colt? This seems to be something that would be understood. It seems likely that this is making the connection to the prophecy of Jacob about Judah and the coming “Shiloh”, that is, the coming one, the Messiah (Lane 1974, 395–396).
“The scepter shall not depart from Judah, nor the ruler’s staff from between his feet, until tribute comes to him; and to him shall be the obedience of the peoples. Binding his foal to the vine and his donkey’s colt to the choice vine, he has washed his garments in wine and his vesture in the blood of grapes.”
Genesis 49:10–11 (ESV)
The Disciples then prepared the donkey to be ridden by putting their cloaks on it.
“And they brought the colt to Jesus and threw their cloaks on it, and he sat on it. And many spread their cloaks on the road, and others spread leafy branches that they had cut from the fields.”
Mark 11:7–8 (ESV)
Cloaks on the road… leafy branches
This had never occurred to me, but the donkey had never been ridden, and so there would not have been a saddle made for it that they could borrow (Stein 2008, 505). The cloaks placed on the donkey along with the leafy branches put down at the feat of the donkey point to the ride of a king (1 Kings 1:38–48 and 2 Kings 9:13) (Stein 2008, 505 and Collins and Attridge 2007, 519).
The people were giving Jesus a “hero’s welcome” just like they had with Judas Maccabeus (2 Macc 10:7) (Evans 2001, 144). It is of note that Judas was celebrated after he had cleansed the temple but Jesus was celebrated before He cleansed the temple (Evans 2001, 144). The people began to celebrate and shout from the Psalms.
“And those who went before and those who followed were shouting, “Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the coming kingdom of our father David! Hosanna in the highest!”
Mark 11:9-10 (ESV)
Hosanna
Because they are quoting from the Psalm 118 during the feasts, some scholars see this phrase more in line with the feast than having any Messianic meaning.
“Save us, we pray, O LORD! O LORD, we pray, give us success! Blessed is he who comes in the name of the LORD! We bless you from the house of the LORD.”
Psalm 118:25–26 (ESV)
However, Matthew makes it clear that the Chief Priests did not see it that way! If the children were only singing the normal Psalms sang during the feast the Chief Priests would not have been offended by it.
“But when the chief priests and the scribes saw the wonderful things that he did, and the children crying out in the temple, “Hosanna to the Son of David!” they were indignant, and they said to him, “Do you hear what these are saying?” And Jesus said to them, “Yes; have you never read, “ ‘Out of the mouth of infants and nursing babies you have prepared praise’?”
Matthew 21:15–16 (ESV)
And so the children praised Jesus! There is much more here that we will discuss in the next part. Interestingly, Mark ends with Jesus walking into the temple and leaving (and not cleansing it yet).
“And he entered Jerusalem and went into the temple. And when he had looked around at everything, as it was already late, he went out to Bethany with the twelve.”
Mark 11:11 (ESV)
Looked around at everything
Mark does this to make a point. The focus of Jesus coming into Jerusalem is as a King, He should have been met with the priests, not the children, singing Psalm 118 (Collins and Attridge 2007, 520). It seems likely that Jesus was hoping that the priests would bless Him as their King, much like the priesthood supported David (Evans 2001, 146). However, this was not the case, and only the children cried out and recognized Him rightfully. The priests were supposed to be the ones who were singing the song, but they were silent. The lips of the priests remained closed when they had the chance to bless Yahweh in the flesh!
Life Application and Questions to Consider:
So how can we apply this to our life? We can apply this to our life by living our life with Jesus as our King! Every action we take, everything we do, every word we speak, we must see ourselves under Christ, with Him as King. This is easy to say and very difficult to do! So often I fail. Yet we are called to bow the knee and worship Him as our king.
Not only this, but when some remain silent in praising Him we are called to be like these children, and praise Him all the more! No matter the offense, no matter the objection, we should praise Him!
Connections
Matthew 21:1–11
Luke 19:28–40
John 12:12–19
Outline
Jesus has His disciples obtain a young donkey and He rides into Jerusalem as a King.
Frequently Asked Questions About the Triumphal Entry of Jesus (Mark 11:1–11)
What is the Triumphal Entry of Jesus?
The Triumphal Entry is the moment when Jesus entered Jerusalem riding on a colt, publicly revealing Himself as the promised Messiah and King. This event fulfilled Old Testament prophecy and marked the beginning of the final week leading to His crucifixion.
Why did Jesus ride a donkey into Jerusalem?
Jesus rode a donkey to fulfill the prophecy in Zechariah 9:9, which described the Messiah as a humble King. Unlike earthly rulers who arrive on war horses, Jesus demonstrated that His kingdom is built on peace, humility, and salvation—not political power.
What does the colt symbolize in the Triumphal Entry?
The colt symbolized both kingship and divine appointment. Because it had never been ridden, it was set apart for a sacred purpose. Its use also connects to Messianic prophecy, pointing to Jesus as the rightful King from the line of Judah.
What is the meaning of “Hosanna” in the Bible?
“Hosanna” means “save us now” or “please save.” In the Triumphal Entry, the crowd used this word as both a cry for deliverance and a declaration of praise, recognizing Jesus as the one who brings salvation.
Why did people lay down cloaks and palm branches?
Laying cloaks and branches on the road was a sign of honor and submission to a king. It symbolized welcoming Jesus as a royal figure and acknowledging His authority, much like how kings were honored in the Old Testament.
Why didn’t the religious leaders recognize Jesus as King?
Although the signs were clear and fulfilled prophecy, the religious leaders failed to recognize Jesus due to spiritual blindness and hardened hearts. While children praised Him openly, the leaders remained silent—missing the moment they were meant to lead.
Why is the Triumphal Entry important in Christianity?
The Triumphal Entry is significant because it publicly declares Jesus as King and fulfills key Messianic prophecies. It also reveals the kind of King He is—humble, peaceful, and worthy of worship—challenging believers to respond with obedience and praise.
What does the Triumphal Entry teach us about Jesus?
This event shows that Jesus is both King and Savior. He is worthy of praise, yet He comes in humility. It also reveals that many can witness truth but still miss it if their hearts are not open.
How should Christians respond to the Triumphal Entry today?
Believers are called to live under Jesus’ kingship, surrendering their lives in obedience. Like the crowd—and especially the children—we should boldly praise Him and recognize His authority in every area of life.
What is the main lesson of the Triumphal Entry?
The central message is this:
Jesus is the promised King—worthy of surrender, obedience, and bold praise—even when others remain silent.
References-
Joel Marcus, Mark 8–16: A New Translation with Introduction and Commentary, vol. 27A, Anchor Yale Bible (New Haven; London: Yale University Press, 2009), 772.
R. T. France, The Gospel of Mark: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press, 2002), 430–431.
Ibid
William L. Lane, The Gospel of Mark, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1974), 395–396.
Robert H. Stein, Mark, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Academic, 2008), 505.
Ibid
Adela Yarbro Collins and Harold W. Attridge, Mark: A Commentary on the Gospel of Mark, Hermeneia—a Critical and Historical Commentary on the Bible (Minneapolis, MN: Fortress Press, 2007), 519.
Craig A. Evans, Mark 8:27–16:20, vol. 34B, Word Biblical Commentary (Dallas: Word, Incorporated, 2001), 144.
Ibid
Adela Yarbro Collins and Harold W. Attridge, Mark: A Commentary on the Gospel of Mark, Hermeneia—a Critical and Historical Commentary on the Bible (Minneapolis, MN: Fortress Press, 2007), 520.
Craig A. Evans, Mark 8:27–16:20, vol. 34B, Word Biblical Commentary (Dallas: Word, Incorporated, 2001), 146.
