Luke indicated that these two sent unnamed disciples (δὲ οἱ ἀπεσταλμένοι) left (ἀπελθόντες) and found things (εὗρον καθὼς) just as Jesus had told them (καθὼς εἶπεν αὐτοῖς). Everything was going according to the plan laid out by Jesus. Matthew, chapter 21:6, and Mark, chapter 11:4, are somewhat similar. Mark indicated that the two disciples went away or departed (καὶ ἀπῆλθον). They did just as Jesus had directed or commanded them to do. They found a colt tied near a door (καὶ εὗρον πῶλον δεδεμένον πρὸς θύραν), outside in the open street (ἔξω ἐπὶ τοῦ ἀμφόδου). Then they untied it (καὶ λύουσιν αὐτόν). Everything seemed to be going according to plan. In Matthew, chapter 21:6, the two disciples went out (πορευθέντες δὲ οἱ μαθηταὶ). They did just as Jesus had directed or commanded them to do (καὶ ποιήσαντες καθὼς συνέταξεν αὐτοῖς ὁ Ἰησοῦς). They brought the donkey and the colt back (ἤγαγον τὴν ὄνον καὶ τὸν πῶλον) to Jesus. However, Matthew, chapter 21:4-5, preceded this with a quotation from Zechariah, chapter 9:9, one of the 12 minor prophets that lived in the 6th century BCE under Persian rule. This prophet Zechariah had said that the new king would be humble, mild, or gentle, but mounted on a donkey and a colt. However, this was a misreading of the prophet, since Zechariah had spoken of a young colt donkey, not two separate animals. Matthew used this passage to show how Jesus was the expected Israelite king, the prince of peace. Matthew’s intention was clear. Jesus was the expected messiah king. Have you ever misread something?
Luke indicated that Jesus said that they should be like servant men who were waiting for their master or lord (καὶ ὑμεῖς ὅμοιοι ἀνθρώποις προσδεχομένοις τὸν κύριον ἑαυτῶν) to return from the wedding banquet or feast (πότε ἀναλύσῃ ἐκ τῶν γάμων). Thus, they may open the door for him as soon as he comes and knocks (ἵνα ἐλθόντος καὶ κρούσαντος εὐθέως ἀνοίξωσιν αὐτῷ). Notice that the returning person was called lord (τὸν κύριον). Matthew chapter 25:1-12 had a wedding theme, but it was about 10 virgins waiting for the bridegroom. Here Luke has servant men waiting for their master to return from a wedding. They should be ready to open the door for him as soon as he arrived. Would you be a good servant?
Luke indicated that Jesus told them with a solemn proclamation (Κἀγὼ ὑμῖν λέγω) that they should only ask (αἰτεῖτε), and then it would be given to them (καὶ δοθήσεται ὑμῖν). They were to search (ζητεῖτε), and they would find it (καὶ εὑρήσετε). Just knock (κρούετε), and the door would be opened for them (καὶ ἀνοιγήσεται ὑμῖν). Matthew, chapter 7:7, has a similar saying of Jesus, almost word for word, indicating a common Q source. Jesus told them to ask (Αἰτεῖτε), and they would get it (καὶ δοθήσεται ὑμῖν). Seek (ζητεῖτε), and they would find it (καὶ εὑρήσετε). Knock (κρούετε), and it would be opened (καὶ ἀνοιγήσεται ὑμῖν). Everything seemed so easy. All they had to do was request things from the Father and he would grant it. Do you make simple requests to God the Father?
This is similar to Matthew, chapter 27:59-60, and Luke, chapter 23:53, almost word for word. John, chapter 19:38-41 introduced Nicodemus into this burial ritual. Mark said that Joseph brought a clean linen cloth (καὶ ἀγοράσας σινδόνα). He took the body down from the cross (καθελὼν αὐτὸν). These biblical texts do not explain if he needed help with this task. Then he wrapped the body in the linen cloth (ἐνείλησεν τῇ σινδόνι). Finally, he laid Jesus’ body in his own new tomb (καὶ κατέθηκεν αὐτὸν ἐν μνήματι), that he had carved or hewn in a rock (ὃ ἦν λελατομημένον ἐκ πέτρας). He then rolled a great stone to the door of the tomb (καὶ προσεκύλισεν λίθον ἐπὶ τὴν θύραν τοῦ μνημείου). This seemed like a private one-person burial ritual.
Matthew, chapter 21:6, has a summary, but Luke, chapter 19:32-33, was more similar to Mark. The two disciples went away or departed (καὶ ἀπῆλθον). They did just as Jesus had directed or commanded them to do. They found a colt tied near a door (καὶ εὗρον πῶλον δεδεμένον πρὸς θύραν), outside in the open street (ἔξω ἐπὶ τοῦ ἀμφόδου). Then they untied it (καὶ λύουσιν αὐτόν). Everything seemed to be going according to plan.
This is similar to Mark, chapter 15:46, and Luke, chapter 23:53, almost word for word, while John, chapter 19:38-41 introduced Nicodemus into this burial ritual. Matthew said that Joseph took the body of Jesus (καὶ λαβὼν τὸ σῶμα ὁ Ἰωσὴφ). He wrapped it in a clean linen cloth (ἐνετύλιξεν αὐτὸ ἐν σινδόνι καθαρᾷ). The texts do not explain if he needed help with this task. Then he laid Jesus’ body in his own new tomb (καὶ ἔθηκεν αὐτὸ ἐν τῷ καινῷ αὐτοῦ μνημείῳ), that he had carved or hewn in a rock (ὃ ἐλατόμησεν ἐν τῇ πέτρᾳ). He then rolled a great stone to the door of the tomb (καὶ προσκυλίσας λίθον μέγαν τῇ θύρᾳ τοῦ μνημείου). Finally, he went away (ἀπῆλθεν). This seemed like a private one-person burial ritual.
This parable story is unique to Matthew. Jesus continued with this story of the 10 bridesmaids. While the foolish bridesmaids departed to buy some oil (ἀπερχομένων δὲ αὐτῶν ἀγοράσαι), the bridegroom came (ἦλθεν ὁ νυμφίος). Those 5 wise bridesmaids, who were ready with their lamps, went with the bridegroom (καὶ αἱ ἕτοιμοι εἰσῆλθον μετ’ αὐτοῦ). They probably had a procession to the wedding banquet (εἰς τοὺς γάμους). When they got there, the door was shut (καὶ ἐκλείσθη ἡ θύρα). The 5 foolish bridesmaids went in the middle of the night to find some oil for their lamps. Meanwhile the bridegroom, the Son of Man or Jesus, came and had his procession to the wedding banquet. The closed door meant that no one else could come in.
This saying of Jesus is exactly the same as in Luke, chapter 11:9-10, indicating a common Q source. Jesus told them to ask (Αἰτεῖτε), and they would get it (καὶ δοθήσεται ὑμῖν). Seek (ζητεῖτε), and they would find (καὶ εὑρήσετε). Knock (κρούετε), and it will be opened (καὶ ἀνοιγήσεται ὑμῖν). Everyone who asked would receive (πᾶς γὰρ ὁ αἰτῶν λαμβάνει) what he asked for. The seeker will find (καὶ ὁ ζητῶν εὑρίσκει) what he is looking for. The one knocking will see it open (καὶ τῷ κρούοντι ἀνοιγήσεται). All is well that ends well. You just need a little effort.
This author draws a sense of the comparative value of these false idol gods. He explains that it is better to be a courageous king than a false god. That is pretty simple. It is better to be a household utensil that at least serves its owner’s needs than be a false god. It was even better to be a door in a house that protects its contents than be a false god. It was also better to be a wooden pillar in a palace than be false god. You are better off being a practical wooden item than a useless impractical false wooden god.
Somehow, there is a problem about a little sister. Probably she was not yet ready for marriage since she had no breasts. She was not spoken for or engaged. What were they to do? They were going to protect her. She either was a wall or a door. If she was a wall, they would add a silver fortification. If she was a door, they would enclose her with cedar boards. This female lover says that she was a wall with large breasts that had brought peace to everyone. It could also be future child, as interpretations abound.