2 different entries that Jesus had into Jerusalem

We are coming up on that time of Pentecost, and I thought I would post on the two different entries that Jesus had into Jerusalem

There is a biblical aspect to the donkeys that Jesus rode ….one in judgment and the other as King.

Following are both entries that took place. There are many differences between the two and I have mentioned a few, but it is not exhaustive. I have linked the scripture to save space ….you will need to read those to see how this unfolds.


First entry into Jerusalem

The 9th of Nisan (Friday) 5 days before Passover (as per Jhn 12:1)

Jhn 12:12-19, Luk 19:29-44, Mar 11:1-11

This is the first entry into Jerusalem. Only one animal …an ass’s colt was involved.

In eastern culture a ruler riding on an ass’s colt was indicative of judgment

Jdg 5:10, Jdg 10:3&4, Jdg 12:13&14



Understanding eastern culture.

In the east…. animals were donated to the temple for God’s service…. and were kept in a special place. These temple animals were usually in a stable on the outskirts of town where they were always ready for temple use. They could be used by any holy man in service to the Lord, as they were gifts to God according to biblical culture.

The first entry was an assessment to pass judgment. The last word in Luk 19:44 is visitation = (episkopē)…

meaning “inspection, overlooking”



Jesus’s second entry… the next day

Mar 11:12&13 makes this Nisan 10 (Saturday)

Mat 21:1 And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples,

Mat 21:2 Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me.



On his second entry Jesus rode in on an ass and a colt (Mat 21:4-7) ….the significance of which prophesied in Zec 9:9

9. Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.




The entry of the previous day…. involve the rejoicing of the disciples and the multitude of bystanders attracted by the news that the man who raised Lazarus from the dead is coming.

In the second entry…. the entire city responded and questioned, who is this?....

Mat 21:10 says all the city was moved…….. Unwittingly, the onlooker in Jerusalem were witnessing God’s selection of Jesus as the final Passover lamb. Notably, it is on the 10th of Nisan, which is the day designated to select the Passover lamb. How remarkable that Israel was seeing the perfect lamb….. the one without spot in blemish.

On this second entry, He went to the temple again as He had the previous day. However, He did not simply look around and go back to Bethany, this time He overthrew the merchant tables and taught the people. ( Mat 21:12&13)



In Mar 11:15 the second entry is noted, but without details. However Mar 11:15-17 does record the incident with the money changers..

The gospel of Luke does not mention the second entry …..although it does record this incident with the money changers immediately following the account of the first entry in Luk 19:45&46….

{By studying the gospels together…. with the principle of the narrative development, one can understand that the passage in Luke covers events over a period longer than a single day. Recording events that occur over a long period of time without relating the time factors involved is characteristic of the gospels, especially Luke.}

The market was a lucrative business for both the merchants and the religious leaders of the temple. The sin to which Jesus objected was not that lucrative commerce was conducted in the temple area, but rather the corruption and hypocrisy involved the selling of second rated goods at first rate prices…….the temple market had become a dishonest den of thieves. Jesus was not in any way cruel or physically abusive to these men and He did not whip any of the merchants…. He did overthrow their tables.

To sell polluted bread and crippled animals for offerings to the Lord was a complete contradiction to the Word of God which specified that only the best of animals was to be offered.

Interesting read thanks for taking time to share

Sadly, in all my time of reading the gospels I never saw the two entrances.

What is most telling to me is [and I think you said this in one of your posts] how “we read what we believe, rather than believe what we read”, or something to that effect.

So, as I was reading through the two entries, I noticed that on the second entry Jesus cursed a fig tree. Then the following day, which would have been Sunday, as they passed by, they noticed it had dried from the roots up and Peter was amazed. But the same day Jesus cursed another fig tree and it dried up immediately and the disciples saw it and marveled. I always assumed it was just one fig tree.

It is really intriguing to read what is written, rather than what I believe.

Chi-town said:

So, as I was reading through the two entries, I noticed that on the second entry Jesus cursed a fig tree. Then the following day, which would have been Sunday, as they passed by, they noticed it had dried from the roots up and Peter was amazed. But the same day Jesus cursed another fig tree and it dried up immediately and the disciples saw it and marveled. I always assumed it was just one fig tree.

Click to expand...

The fig tree is a symbol/the emblem of the Judean nation, which seemed to be thriving -- with an abundance of leaves -- but spiritually it was producing no fruit. Jesus often rebuked the scribes and Pharisees for this lack of spiritual fruit, and in the same chapter of Matthew He concludes (in the parable of the vineyard) by saying, "Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof" (verse 43). Verse 45 continues, "And when the chief priests and Pharisees had heard His parables, they perceived that He spake of them." The cursing of the fig tree represented a curse on the nation of Judea.

In verse 20, when Jesus' disciples saw the fig tree wither away, they "marveled, saying, How soon is the fig tree withered away!" This was a prophecy of the coming destruction of the Judean nation by the Roman army under Titus in AD 70, only thirty-seven years later (which also brought an end to temple worship).

The destruction was also prophesied in another parable in Luke 13:6-9: "A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none. Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground? And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it: And if it bear fruit, well: and if not, then after that thou shalt cut it down."

The three years of seeking fruit in the parable refer to the three years of Jesus' ministry. For these three years Jesus sought but found no fruit among the Judeans, and so God was minded to cut the tree down. But the dresser of the vineyard said to give it one more year, and he would fertilize it (by the preaching of his disciples) to see if any fruit would be produced. But in the fourth year (Hebrew inclusive counting) it was evident there was still no fruit, since they rejected and crucified Him, and so there was nothing left for the tree but to be cut down.

The fall of the Judean nation was also prophesied earlier by John the Baptist when he said, "And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire" (Matthew 3:10). source