And put on them their clothes - This was done as a token of respect, 2 Kings 9:13.

And put on them their clothes - Thus acknowledging him to be their king, for this was a custom observed by the people when they found that God had appointed a man to the kingdom. When Jehu sat with the captains of the army, and Elisha the prophet came, by the order of God, to anoint him king over Israel, as soon as he came out of the inner chamber into which the prophet had taken him to anoint him, and they knew what was done, every man took his garment, and spread it under him on the top of the steps, and blew the trumpets, saying, "Jehu is king." 2 Kings 9:13.

And they set him thereon - Και επεκαθισεν επανω αυτων, and he sat upon them; but instead of επανω αυτων, upon Them, the Codex Bezae, seven copies of the Itala, some copies of the Vulgate, and some others, read επ' αυτον, upon him, i.e. the colt. This is most likely to be the true reading; for we can scarcely suppose that he rode upon both by turns, - this would appear childish; or that he rode upon both at once, for this would be absurd. Some say he sat on both; for "the ass that was tied up was an emblem of the Jews bound under the yoke of the law; and the colt that had not been tied represented the Gentiles who were not under the law; and that Jesus Christ's sitting on both represented his subjecting the Jews and the Gentiles to the sway of his evangelical scepter." He who can receive this saying, let him receive it.

And brought the ass and the colt,.... To Jesus, as Mark and Luke add, and who only make mention of the colt: both were undoubtedly brought; the colt being unloosed and taken away, the ass, its dam, followed after:

and put on them their clothes; their loose upper garments, to be instead of saddles and trappings, and that Christ might sit thereon with ease and decency: the other evangelists say, that they cast their garments on the colt; and the Syriac version here reads, "they put their garments on the colt, and Jesus rode upon it": but as both were brought, it is clear from hence, that their clothes were put upon both; not knowing which Christ would choose to ride on. And it should seem, that it was not unusual to put garments on asses to ride on; for the Targumist on Judges 5:10 represents the princes of Israel as riding upon asses, strewed or saddled with all kind of "painted garments". The Persic version, without the least colour of authority from the original text, renders it, "and Jesus put his own garment on the colt, and sat thereon"; which is ridiculous, as well as contrary to truth:

and they sat him thereon, or "on them": meaning either on the ass and colt, that is, on one of them, or both successively, or on the clothes they put upon them.

Set him thereon

But the preferable reading is ἐπεκάθισεν, he took his seat upon.

A very great multitude (ὁ πλεῖστος ὄχλος)

The A. V. is wrong. The reference is not to the size, but to the proportionate part of the multitude which followed him. Hence Rev., correctly, The most part of the multitude.

Their garments (ἑαυτῶν)

Lit., "their own garments." The disciples spread their garments on the beasts; the multitude strewed their own garments in the way. Dr. Edward Robinson, cited by Dr. Morison, speaking of the inhabitants of Bethlehem who had participated in the rebellion of 1834, says:" At that time, when some of the inhabitants were already imprisoned, and all were in deep distress, Mr. Farrar, then English consul at Damascus, was on a visit to Jerusalem, and had rode out with Mr. Nicolayson to Solomon's Pools. On their return, as they rose the ascent to enter Bethlehem, hundreds of people, male and female, met them, imploring the consul to interfere in their behalf, and afford them his protection; and all at once, by a sort of simultaneous movement, they spread their garments in the way before the horses."

The variation of tenses is not preserved in the English versions. Spread their garments, aorist tense, denoting one definite act. Cut down, spread in the way, imperfects, denoting continued action. As Jesus advanced, they kept cutting branches and spreading them, and the multitude kept crying.

And brought the ass, and the colt, and put on them their {c} clothes, and they set him {d} thereon.

(c) Their uppermost garment.

(d) Upon their garments, not upon the ass and the colt.

21:7 They set him thereon. Hitherto he had entered the holy city on foot; this day he would enter as David and the judges of Israel were wont--riding on an ass.

21:7 They set him thereon - That is, on the clothes.

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.