Matthew 21:10 · Bible study
Matthew 21:10 Commentary: Why Jerusalem Asked 'Who Is This?'
Greek · 9 what the commentators say
Meaning in one sentence
Explore the Greek word for 'stirred,' the crowd's confusion, and the tension at Jesus' triumphal entry into Jerusalem.
Research Summary
- Meaning: Jesus’ entry into Jerusalem causes the whole city to be shaken, prompting a question about his identity.
- Key words: eseisthē (εσεισθη), stirred, shaken as by an earthquake.
- Main debate: Why did Jerusalem fail to recognize Jesus as Messiah despite his prior ministry?
- Theological theme: The identity of Jesus is the central question that every encounter with him forces.
- Best use: A Palm Sunday passage that confronts both curiosity and rejection, calling for clear confession.
Translation Comparison
BSB Berean Standard Bible 2020
When Jesus had entered Jerusalem, the whole city was stirred and asked, “Who is this?”
WEB World English Bible 2000
When he had come into Jerusalem, all the city was stirred up, saying, “Who is this?”
KJV King James Version 1769
And when he was come into Jerusalem, all the city was moved, saying, Who is this?
ASV American Standard Version 1901
And when he was come into Jerusalem, all the city was stirred, saying, Who is this?
YLT Young's Literal Translation 1898
And he having entered into Jerusalem, all the city was moved, saying, `Who is this?'
Darby Darby Bible 1890
And as he entered into Jerusalem, the whole city was moved, saying, Who is this?
Douay-Rheims Douay-Rheims Bible 1899
And when he was come into Jerusalem, the whole city was moved, saying: Who is this?
Translations in other languages (10 available)
Y entrando él en Jerusalem, toda la ciudad se alborotó, diciendo: ¿ Quién es éste?
Enquanto ele entrava em Jerusalém, toda a cidade se alvoroçou, perguntando: Quem é este?
Lorsqu’ il entra dans Jérusalem, toute la ville fut émue, et l’ on disait: Qui est celui-ci?
Und als er zu Jerusalem einzog, erregte sich die ganze Stadt und sprach: Wer ist der?
En als Hij te Jeruzalem inkwam, werd de gehele stad beroerd, zeggende: Wie is Deze?
Ed essendo egli entrato in Gerusalemme, tutta la città fu commossa e si diceva:
A gdy on wjechał do Jeruzalemu, wzruszyło się wszystko miasto, mówiąc: Któż ten jest?
И когда вошел Он в Иерусалим, весь город пришел в движение и говорил: кто Сей?
耶穌 既 進了 耶路撒冷，合 城 都驚動了，說：「這 是 誰？」
And when he came into Jerusalem, all the town was moved, saying, Who is this?
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Matthew 21:10
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Matthew 21:10 captures a moment of profound public agitation. The Greek verb eseisthē (εσεισθη) is far stronger than “moved”; Vincent calls it “shaken as by an earthquake,” and Cambridge adds “convulsed or stirred as by a violent wind.” The whole city, not just a few, was thrown into upheaval. Matthew Henry places the event on Nisan 10, the day the Passover lamb was selected, framing Jesus’ entry as the public presentation of the Lamb of God.
The question “Who is this?” reveals a striking distance between the Galilean pilgrims who shouted “Hosanna to the Son of David” (v.9) and the Jerusalemites who watched. Calvin argues the city’s agitation was not hostile but stunned, God restraining the enemies of Christ so that the entry could take place publicly. Lange notes that the city’s excitement was “contagious” but not truly sympathetic; the question betrays a lack of immediate recognition. Gill and Clarke describe inhabitants running in alarm to find out what was happening. The consensus: the city was shaken, and its question exposes a gap between the pilgrim procession’s clear confession and Jerusalem’s hesitant, curious uncertainty.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The verse clearly describes the city's agitation and the question that arose at Jesus' entry; the precise reasons for the city's lack of recognition are interpreted with varying emphasis, but the event itself is not in dispute.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The nature of the city’s stirring | All commentators affirm that <em>eseisthē</em> describes a powerful, earthquake-like upheaval affecting the entire city. | Some (Calvin, Lange) see it as a mixture of fear and divine restraint; others (Clarke, Gill) emphasize curiosity and alarm that drew people into the streets. |
| The significance of the question 'Who is this?' | The question indicates that the city did not immediately receive Jesus as the Messianic King proclaimed by the pilgrims. | Is the question a sign of ignorance (Lange suggests the city needed basic information) or a deliberate distancing (Calvin sees it as evidence they did not belong to Christ’s followers)? |
| The role of the pilgrim crowd vs. the Jerusalem crowd | Two distinct groups are present: the Galilean followers who shouted Hosanna, and the Jerusalem residents who asked the question. | Some (Lange) think the Jerusalem crowd dampened the pilgrims’ testimony by lowering the confession to 'the prophet'; others (Calvin) see the city’s reaction as confirming the divine nature of the event. |
| The timing on Nisan 10 | Matthew Henry notes this is the day the Passover lamb was selected, providing a typological link to Jesus as the Lamb of God. | This typology is widely accepted in evangelical preaching, but some traditions place more or less emphasis on the calendar connection for interpreting the entry. |
Historical & Cultural Context
This verse sits at the climax of Jesus’ journey from Galilee to Jerusalem for the Passover. According to Matthew Henry, it is Nisan 10, the day the law required each family to select a lamb for the feast (Exodus 12:3). Jesus, the Lamb of God, is publicly presented to the nation. The city of Jerusalem, swollen with pilgrims from across the Mediterranean world, a Roman census once counted 2.7 million at Passover (Cambridge), would have been crowded with people speaking many languages. The narrow streets and the city’s elevated position made the approaching procession visible from afar.
Jesus’ entry deliberately echoes Zechariah 9:9: a king coming on a donkey, meek and bringing salvation. The crowds from the Mount of Olives had spread cloaks and branches on the road, shouting Messianic acclamations. Yet the residents of Jerusalem had experienced Jesus differently. He had cleansed the Temple at the start of his ministry (John 2:13, 22) and taught in their synagogues, but never before had he entered as a royal figure. The verb eseisthē is used elsewhere for earthquakes (Matthew 27:51; Revelation 6:13) and for the city’s reaction to Naomi’s return in Ruth 1:19. That earlier example also pairs the city’s movement with a question, “Is this Naomi?”, suggesting a pattern of communal recognition.
The literary context heightens the tension. The Galilean multitude has just cried “Hosanna,” but the city’s question deflates that confession. Within days, many of these same Jerusalemites would be shouting “Crucify him.” The question “Who is this?” is not a neutral inquiry; it contains the seed of rejection, as the city hesitates to embrace the King they have been waiting for.
Textual Notes
The consulted commentaries and lexical sources note no significant textual variants for Matthew 21:10. The Greek text is stable across the major manuscript families, with only minor variations in spelling of Hierosolyma (Jerusalem).
Reception History
From early Christianity, Matthew 21:10 was read as the fulfillment of Zechariah’s prophecy and a challenge to the religious leaders. In medieval exegesis, the city’s shaking was allegorized as the soul’s inner turmoil when Christ arrives. Reformation commentators like Calvin emphasized the sovereignty of God in restraining the enemies of Christ. The verse is a fixed part of Palm Sunday liturgies across traditions, Catholic, Orthodox, Protestant, often paired with the question “Who is this?” as a call to personal decision. In modern preaching, the contrast between the pilgrims’ praise and the city’s confusion is used to examine why people who have heard about Jesus still fail to honor him as Lord. The verse continues to function as a mirror: the reader must answer the same question.
Preaching This Verse
Three-point outline
- The Entry That Shook a City. Jesus is not slipping in quietly. The verb eseisthē (shaken as by an earthquake) shows that his presence forces a reaction, no one stays neutral.
- The Question That Exposes Distance. The city asks “Who is this?” not because they lack information, but because they have not connected the man on the donkey with the King of Scripture. Their question reveals a gap between head knowledge and heart recognition.
- The Answer That Provokes Decision. The multitude answers, “This is the prophet Jesus, from Nazareth in Galilee” (v.11). The response is true but incomplete. Jesus will not remain merely a prophet; he will go to the cross. The question must be answered by each person.
Five-point outline
- The coronation route: Jesus rides into the centre of national life.
- The earthquake of the city: why a messianic procession causes upheaval.
- The question “Who is this?”: curiosity can mask unbelief.
- The crowd’s incomplete answer: “the prophet” falls short of “Son of David.”
- The coming answer of the cross: Golgotha will reveal who he truly is.
Illustration hooks
- A famous leader arrives in a divided city, some cheer, others ask “who gave him the right?” The question itself admits the leader’s power.
- A student knows all the facts about a historical figure but has never met anyone who loved that person. Head knowledge without relationship.
- A family reunion where one relative is talked about but never seen, when they walk in, everyone asks, “Is that really him?”
Questions your congregation is asking
- Why didn’t the people of Jerusalem recognize Jesus as the Messiah when he rode in?
- What does it mean to be “stirred” by Jesus, is agitation the same as faith?
- How do I move from asking “Who is this?” about Jesus to truly knowing him?
Leading a Discussion
Matthew 21:10 captures the moment when the King arrives and the city is shaken to its foundations. The question “Who is this?” hangs in the air. In a world full of competing voices about Jesus’ identity, this verse invites us to examine our own response.
Discussion questions
- Read the verse aloud. What do you picture happening, sights, sounds, movements?
- The Greek word eseisthē means “shaken as by an earthquake.” Why do you think the evangelist chose such a strong word?
- Look at the crowd’s response in verse 11: “This is the prophet, Jesus, from Nazareth.” How does this compare to the pilgrims’ cry of “Hosanna to the Son of David” in verse 9? What changed?
- The city had seen Jesus’ miracles and heard his teaching. Why did they still ask “Who is this?” What might be different about seeing Jesus as a traveling prophet versus seeing him as a coming king?
- Calvin wrote that God restrained Christ’s enemies so that the entry could happen. How does God sometimes use confusion or even opposition to accomplish his purposes?
- Are there areas of your life where you are still asking “Who is this?” about Jesus, intellectually curious but not yet committed? What would help you move from asking to confessing?
- How does this verse challenge the way your church or small group presents Jesus to people who have heard of him but do not yet know him?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Ruth 1:19 | So they both went until they came to Bethlehem. When they had come to Bethlehem, all the city was excited about them, and they asked, “Is this Naomi?” |
| I Samuel 16:4 | Samuel did that which Yahweh spoke, and came to Bethlehem. The elders of the city came to meet him trembling, and said, “Do you come peaceably?” |
| Song of Solomon 3:6 | Who is this who comes up from the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all spices of the merchant? |
| Isaiah 63:1 | Who is this who comes from Edom, with dyed garments from Bozrah? Who is this who is glorious in his clothing, marching in the greatness of his strength? “It is I who speak in righteousness, mighty to save.” |
| Matthew 2:3 | When King Herod heard it, he was troubled, and all Jerusalem with him. |
| Luke 5:21 | The scribes and the Pharisees began to reason, saying, “Who is this who speaks blasphemies? Who can forgive sins, but God alone?” |
| Luke 7:49 | Those who sat at the table with him began to say to themselves, “Who is this who even forgives sins?” |
| Luke 9:9 | Herod said, “I beheaded John, but who is this about whom I hear such things?” He sought to see him. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights the Greek word meaning "was shaken" or "in a tumult," showing that the city was deeply stirred because the crowd openly proclaimed Jesus as King and Messiah. He then draws attention to the people's astonished question, "Who is this?" as an expression of wonder that anyone could be worthy of such an honor.
Barnes' Notes on the Bible Protestant 1832
Barnes draws attention to the public stir that Jesus's arrival created. The entire city was thrown into commotion as the crowd's shouts and the triumphant procession sparked widespread curiosity and discussion among the people.
Calvin's Commentaries Reformed 1564
Calvin's focus is that the commotion in Jerusalem reveals two opposing responses: God's secret power restrained Christ's enemies, forcing them to watch in astonishment rather than act, while the city's casual curiosity exposed its spiritual indifference. Only those who had already followed Jesus into the city showed true devotion.
Cambridge Bible for Schools and Colleges Anglican 1880
The original Greek word behind "was moved" carries an earthquake-like force, suggesting the entire city was convulsed or violently stirred. The commentator points to this dramatic image and reinforces the scene's magnitude by noting historical estimates of nearly three million Jews crowded into Jerusalem for Passover.
Geneva Bible Notes Reformed 1599
The Geneva note highlights the stir caused by Jesus' entry into Jerusalem, with the whole city in commotion and people asking about his identity. This reaction emphasizes the public's astonishment and the recognition that someone extraordinary had arrived.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that Jerusalem's residents were alarmed because they had never seen Jesus enter in such public, kingly pomp before. Though he had preached and worked miracles among them, this royal entrance with shouts and acclamations was entirely unfamiliar, leaving them astonished and asking who he was.
Lange's Commentary Reformed 1857
Lange sees the mother ass and colt not as a narrative error but as deliberate symbolism: the old theocracy moves alongside the young church, both controlled by Christ as He rides the foal. For him, the event is not a mere fulfilment of prediction but a divinely arranged coincidence where plain historical need and prophetic meaning meet.
Vincent's Word Studies Evangelical 1887
Vincent argues that the Greek verb translated as "moved" actually means violently shaken, like an earthquake. The emotion here is not a surface stir but a profound, deep-set upheaval, a groundswell that trembles from within.