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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 19:28–40. His two-level outline is real structure in the source text, so it is rendered as structure.
We have here the same account of Christ's riding in some sort of triumph (such as it was) into Jerusalem which we had before in Matthew and Mark; let us therefore here only observe,
I.Jesus Christ was forward and willing to suffer and die for us.
He went forward, bound in the spirit, to Jerusalem, knowing very well the things that should befall him there, and yet he went before, ascending up to Jerusalem, Luk 19:28. He was the foremost of the company, as if he longed to be upon the spot, longed to engage, to take the field, and to enter upon action. Was he so forward to suffer and die for us, and shall we draw back from any service we are capable of doing for him?
II.It was no ways inconsistent either with Christ's humility or with his present state of humiliation to make a public entry into Jerusalem a little before he died. Thus he made himself to be the more taken notice of, that the ignominy of his death might appear the greater.
III.Christ is entitled to a dominion over all the creatures, and may use them when and as he pleases.
No man has a property in his estate against Christ, but that his title is prior and superior. Christ sent to fetch an ass and her colt from their owner's and master's crib, when he had occasion for their service, and might do so, for all the beasts of the forest are his, and the tame beasts too.
IV.Christ has all men's hearts both under his eye and in his hand.
He could influence those to whom the ass and the colt belonged to consent to their taking them away, as soon as they were told that the Lord had occasion for them.
V.Those that go on Christ's errands are sure to speed (Luk 19:32):
They that were sent found what he told them they should find, and the owners willing to part with them. It is a comfort to Christ's messengers that they shall bring what they are sent for, if indeed the Lord has occasion for it.
VI.The disciples of Christ, who fetch that for him from others which he has occasion for, and which they have not, should not think that enough, but, whatever they have themselves wherewith he may be served and honoured, they should be ready to serve him with it. Many can be willing to attend Christ at other people's expense who care not to be at any charge upon him themselves; but those disciples not only fetched the ass's colt for him, but cast their own garments upon the colt, and were willing that they should be used for his trappings.
VII.Christ's triumphs are the matter of his disciples' praises.
When Christ came nigh to Jerusalem, God put it of a sudden into the hearts of the whole multitude of the disciples, not of the twelve only, but abundance more, that were disciples at large, to rejoice and praise God (Luk 19:37), and the spreading of their clothes in the way (Luk 19:36) was a common expression of joy, as at the feast of tabernacles. Observe,
1.What was the matter or occasion of their joy and praise. They praised God for all the mighty works they had seen, all the miracles Christ had wrought, especially the raising of Lazarus, which is particularly mentioned, Joh 12:17, Joh 12:18. That brought others to mind, for fresh miracles and mercies should revive the remembrance of the former.
2.How they expressed their joy and praise (Luk 19:38): Blessed be the king that cometh in the name of the Lord. Christ is the king; he comes in the name of the Lord, clothed with a divine authority, commissioned from heaven to give law and treat of peace. Blessed be he. Let us praise him, let God prosper him. He is blessed for ever, and we will speak well of him. Peace in heaven. Let the God of heaven send peace and success to his undertaking, and then there will be glory in the highest. It will redound to the glory of the most high God; and the angels, the glorious inhabitants of the upper world, will give him the glory of it. Compare this song of the saints on earth with that of the angels, Luk 2:14. They both agree to give glory to God in the highest. There the praises of both centre; the angels say, On earth peace, rejoicing in the benefit which men on earth have by Christ; the saints say, Peace in heaven, rejoicing in the benefit which the angels have by Christ. Such is the communion we have with the holy angels that, as they rejoice in the peace on earth, so we rejoice in the peace in heaven, the peace God makes in his high places (Job 25:2), and both in Christ, who hath reconciled all things to himself, whether things on earth or things in heaven.
VIII.Christ's triumph's, and his disciples' joyful praises of them, are the vexation of proud Pharisees, that are enemies to him and his kingdom.
There were some Pharisees among the multitude who were so far from joining with them that they were enraged at them, and, Christ being a famous example of humility, they thought that he would not admit such acclamations as these, and therefore expected that he should rebuke his disciples, Luk 19:39. But it is the honour of Christ that, as he despises the contempt of the proud, so he accepts the praises of the humble.
IX.Whether men praise Christ or no he will, and shall, and must be praised (Luk 19:40):
If these should hold their peace, and not speak the praises of the Messiah's kingdom, the stones would immediately cry out, rather than that Christ should not be praised. This was, in effect, literally fulfilled, when, upon men's reviling Christ upon the cross, instead of praising him, and his own disciples' sinking into a profound silence, the earth did quake and the rocks rent. Pharisees would silence the praises of Christ, but they cannot gain their point; for as God can out of stones raise up children unto Abraham, so he can out of the mouths of those children perfect praise.
Historical interpretation
Nine Centuries of Reception
10 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Here it was evident that there would be a divine summons. For no one can resist God calling for what is His own. But the disciples when ordered to fetch the colt refused not the office as a slight one, but went to bring him.
They who had tied the ass are struck dumb, because of the greatness of His mighty power, and are unable to resist the words of the Savior; for “the Lord” is a name of majesty, and as a King was He about to come in the sight of all the people.
Because the Lord had said, The kingdom of heaven is at hand, they that saw Him going up to Jerusalem thought that He was going then to commence the kingdom of God. When then the parable was finished in which He reproved the error above mentioned, and showed plainly that He had not yet vanquished that death which was plotting against him, he proceeded forth to His passion, going up to Jerusalem.
Here it was evident that there would be a divine summons. For no one can resist God calling for what is His own. But the disciples when ordered to fetch the colt refused not the office as a slight one, but went to bring him.
They who had tied the ass are struck dumb, because of the greatness of His mighty power, and are unable to resist the words of the Saviour; for "the Lord" is a name of majesty, and as a King was He about to come in the sight of all the people.
So likewise should we set about even the lowest works with the greatest zeal and affection, knowing that whatever is done with God before our eyes is not slight, but meet for the kingdom of heaven.
Mystically, our Lord came to Mount Olivet, that he might plant new olive trees on the heights of virtue. And perhaps the mountain itself is Christ, for who else could bear such fruit of olives abounding in the fulness of the Spirit?
For they were in the village, and the colt was tied with its mother, nor could it be loosed except by the command of the Lord. The apostle's hand looses it. Such was the act, such the life, such the grace. Be such, that thou mayest be able to loose those that are bound. In the ass indeed Matthew represented the mother of error, but in the colt Luke has described the general character of the Gentile people. And rightly, whereon yet never man sat, for none before Christ called the nations of the Gentiles into the Church. But this people was tied and bound by the chains of iniquity, being subject to an unjust master, the servant of error, and could not claim to itself authority whom not nature but crime had made guilty. Since the Lord is spoken of, one master is recognised. O wretched bondage under a doubtful mastery! For he has many masters who has not one. Others bind that they may possess, Christ looses that he may keep, for He knew that gifts are more powerful than chains.
Nor is it for nothing that two disciples are directed thither; Peter to Cornelius, Paul to the rest. And therefore He did not mark out the persons, but determined the number. Still should any one require the persons, he may believe it to be spoken of Philip, whom the Holy Spirit sent to Gaza, when he baptized the eunuch of Queen Candace. (Acts 8:38.)
For it pleased not the Lord of the world to be borne upon the ass's back, save that in a hidden mystery by a more inward sitting, the mystical Ruler might take His seat in the secret depths of men's souls, guiding the footsteps of the mind, bridling the wantonness of the heart. His word is a rein, His word is a goad.
(Hom. 66. in Matt.) At the beginning of His ministry our Lord showed Himself indifferent to the Jews, but when He had given sufficient token of His power, He transacts every thing with the highest authority. Many are the miracles which then took place. He foretold to them, ye shall find an unbroken colt. He foretels also that no one should hinder them, but as soon as they heard it, should hold their peace.
As long as it was fitting that he should travel the country of the Jews trying to win by lessons and admonitions superior to the law many to the grace that is by faith, he did not cease to do so. The time was now calling Christ to the passion for the salvation of the whole world. He therefore goes up to Jerusalem to free the inhabitants of the earth from the tyranny of the enemy, to abolish death, and to destroy the sin of the world. First, he points out to the Israelites by a plain fact, that a new people from among the heathen shall be subject to him, while they themselves are rejected as the murderers of the Lord.
Proving at the same time that the parable had been pronounced concerning the end of that city which was about both to slay Him, and to perish itself by the scourge of the enemy. It follows, And it came to pass, when he was come nigh to Bethphage, &c. Bethphage was a small village belonging to the priests on Mount Olivet. Bethany was also a little town or hamlet on the side of the same mountain, about fifteen stades from Jerusalem.
According to the other Evangelists, not the disciples only, but very many also out of the crowds scattered their garments in the way.
Rightly are the towns described as placed on Mount Olivet, that is, on the Lord Himself, who rekindles the unction of spiritual graces with the light of knowledge and piety.
And having said these things, he advanced, going up to Jerusalem. The parable being finished, he went up to Jerusalem, to show that the parable had been particularly about the outcome of this very city, which not long after would both kill him and, owing to the hatred of his reign, be destroyed by hostile calamity.
Or the two sent imply this, that the Prophets and Apostles make up the two steps to the bringing in of the Gentiles, and their subjection to Christ. But they bring the colt from a certain village, that it may be known to us that this people was rude and unlearned.
(non occ.) The disciples waited upon Christ not only in bringing the colt of another, but also with their own garments, some of which they placed upon the ass, others they strewed in the way.
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Summary
Following the profound Parable of the Minas, which addressed the disciples' misconception about the immediate arrival of God's kingdom, Jesus decisively turned His steps toward Jerusalem. This brief yet pivotal verse marks a critical narrative transition in Luke's Gospel, signaling the commencement of Jesus' final and determined journey to the city where His earthly ministry would culminate in His atoning death and glorious resurrection. It underscores His unwavering resolve to fulfill the divine purpose, moving with intentionality towards the cross.
Context
Literary Context
Luke 19:28 immediately follows the Parable of the Minas. In this parable, Jesus corrects the popular expectation that the Kingdom of God would appear immediately upon His arrival in Jerusalem. Instead, He teaches about faithful stewardship and accountability during His period of absence, emphasizing that His followers must diligently work with what they have been given until His return. The parable concludes with a stark warning about judgment for those who reject His authority. Thus, Luke 19:28 serves as a crucial narrative bridge, shifting from Jesus' teaching on the nature of the Kingdom and discipleship to the direct action of His final journey to Jerusalem, setting the stage for the Passion Week events. It transitions the narrative from instruction to the unfolding of prophetic fulfillment.
Historical & Cultural Context
Jerusalem, as the capital city and religious center of Judaism, held immense significance. It was the destination for all major Jewish feasts, including Passover, which was rapidly approaching. Pilgrims from all over the Roman Empire would converge on the city. Geographically, Jerusalem is situated on a plateau at a high elevation (around 2,500 feet above sea level), making any journey to it from the Jordan Valley or Jericho (where Jesus had recently been, as seen in Luke 19:1) an "ascent." This physical upward journey was a common experience for pilgrims. Culturally, Jesus' deliberate "going before" His disciples would have been understood as an act of leadership and determination, characteristic of a rabbi leading his students, especially on such a momentous pilgrimage.
Key Themes
This verse contributes significantly to several overarching themes in Luke's Gospel and the broader biblical narrative. It highlights Jesus' determined purpose and obedience to the Father's will, as He resolutely sets His face towards the suffering and glory awaiting Him in Jerusalem, echoing sentiments found earlier in Luke 9:51. The journey to Jerusalem itself is a major motif in Luke, marking the climax of Jesus' public ministry and the fulfillment of Old Testament prophecies concerning the Messiah's suffering and vindication. Furthermore, the physical act of "ascending up" to Jerusalem subtly foreshadows the spiritual culmination of God's redemptive plan, linking the earthly journey to the divine purpose of salvation that would be accomplished there.
Exposition and Analysis
Key Word Analysis
A primary verb meaning "to speak or say (by word or writing)." In this context, it refers to Jesus' completion of the Parable of the Minas and its preceding teachings. The use of this word emphasizes that Jesus' actions are always preceded by His authoritative words, highlighting the connection between His teaching and His subsequent determined journey towards Jerusalem. His words are not idle but carry divine weight and lead directly to the unfolding of God's plan.
Meaning "in front of (in place (literally or figuratively) or time)." This preposition, used with "went," underscores Jesus' active leadership. He is not merely traveling with His disciples but is leading the way, taking the initiative. This signifies His intentionality and resolve, demonstrating that He is fully aware of the path ahead and is purposefully guiding His followers towards the momentous events in Jerusalem. It conveys a sense of deliberate and courageous progression.
Meaning "to go up (literally or figuratively); arise, ascend (up), climb (go, grow, rise, spring) up, come (up)." While literally describing the upward geographical journey to Jerusalem's higher elevation, this word carries profound theological weight. It signifies a movement towards a climax, a culmination of events. For Jesus, this ascent is not just physical but also spiritual, leading to the ultimate act of self-sacrifice and the fulfillment of His mission.
Verse Breakdown
"And when he had thus spoken,"
This clause serves as a direct transition from Jesus' preceding discourse, specifically the Parable of the Minas. It indicates the completion of His teaching session, signifying that His words of instruction regarding the Kingdom and accountability have been delivered, and now the narrative shifts to His decisive action. The "thus spoken" refers to the entire body of teaching that has just concluded, emphasizing its importance as the immediate precursor to His journey.
"he went before,"
This phrase highlights Jesus' leadership and intentionality. He is not passively traveling but actively leading His disciples. The Greek "went before" (poreúomai émprosthen) conveys a sense of determined progression and pioneering spirit. It underscores His unwavering resolve to face what awaited Him in Jerusalem, demonstrating His courage and commitment to the divine plan, even in the face of impending suffering.
"ascending up to Jerusalem."
This final clause specifies the direction and nature of Jesus' journey. "Ascending up" accurately reflects the geographical reality of traveling to Jerusalem, which is situated on a higher elevation. More profoundly, this ascent symbolizes the culmination of Jesus' earthly ministry, as He deliberately moves towards the central city where the Passion, crucifixion, and resurrection would unfold, thereby fulfilling the prophecies concerning the Messiah.
Literary Devices
Luke 19:28, though brief, is rich in literary significance. It functions as a crucial Narrative Transition, moving the story from Jesus' extensive teaching ministry to the direct path toward His Passion. The phrase "went before" employs Emphasis to highlight Jesus' active leadership and unwavering determination, contrasting with any potential hesitation or fear. The act of "ascending up to Jerusalem" carries significant Symbolism. While literally describing a geographical reality, it also symbolizes the spiritual ascent towards the climax of God's redemptive plan. This upward movement foreshadows the spiritual high point of His sacrifice and subsequent exaltation. Furthermore, the entire verse serves as Foreshadowing, pointing directly to the profound and pivotal events of Passion Week that are about to unfold in Jerusalem, the very city that historically rejected and persecuted prophets.
Theological and Thematic Connections
Luke 19:28 is a powerful statement of divine purpose and human obedience. Jesus' determined march towards Jerusalem, despite knowing the suffering that awaited Him, exemplifies His unwavering commitment to the Father's will and His profound love for humanity. This act of resolute progression embodies the core of His mission: to lay down His life as a ransom for many. It underscores the theme of divine sovereignty working through human agency, as Jesus willingly embraces His destiny. His leadership in "going before" His disciples also prefigures His role as the pioneer and perfecter of our faith, leading the way for all who would follow Him into the path of discipleship, which often involves sacrifice and suffering before glory.
Reflection and Application
Luke 19:28, though a simple narrative statement, offers profound insights for contemporary believers. Jesus' resolute journey towards Jerusalem, fully aware of the suffering that lay ahead, serves as a powerful example of obedience, courage, and unwavering commitment to divine purpose. For us, this verse calls for a similar determined resolve in our spiritual walk. Just as Jesus "went before," leading the way, we are called to follow His example, not shying away from difficulties or challenges that may arise in our pursuit of God's will. It reminds us that true discipleship often involves a costly journey, one that requires setting our "face" toward God's calling, even when the path is arduous or leads through trials. This verse encourages us to embrace our purpose with intentionality, trusting that God's plan, like Jesus' journey to Jerusalem, ultimately leads to triumph and redemption.
Questions for Reflection
FAQ
Why is Jesus' journey to Jerusalem so significant in the Gospels?
Jesus' journey to Jerusalem is profoundly significant because it marks the culmination of His earthly ministry and the fulfillment of Old Testament prophecies concerning the Messiah. It is the destination where the central events of Christian salvation—His Passion, crucifixion, and resurrection—would occur. This journey is not merely a geographical movement but a purposeful, theological progression towards the ultimate act of redemption. Throughout Luke's Gospel, there's a strong emphasis on this journey (e.g., Luke 9:51), highlighting Jesus' deliberate and unwavering commitment to His divine mission, even in the face of profound suffering and opposition. It is the path to the cross and, ultimately, to victory over sin and death.
Christ-Centered Fulfillment
Luke 19:28, depicting Jesus' resolute ascent to Jerusalem, is a powerful foreshadowing of His ultimate mission and serves as a Christ-centered fulfillment of Old Testament prophecy concerning the suffering servant. His deliberate "going before" signifies His role as the willing Lamb of God, who, unlike a reluctant sacrifice, actively embraced the path to Calvary. This journey culminates in His atoning death, which John 1:29 proclaims as taking away the sin of the world. The "ascending up" to Jerusalem, the city of His crucifixion, paradoxically leads to His spiritual ascent to the right hand of the Father, as described in Acts 1:9-11. Thus, this verse is not merely a geographical detail but a testament to Christ's unwavering commitment to His redemptive work, fulfilling God's eternal plan to bring salvation through His self-sacrifice, ultimately leading to His glorious resurrection and ascension, securing eternal life for all who believe, as promised in John 11:25-26.