TRV
Translation
King James Version
And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples,
Complete Jewish Bible
As he approached Beit-Pagei and Beit-Anyah, by the Mount of Olives, he sent two talmidim,
Berean Standard Bible
As He approached Bethphage and Bethany at the Mount of Olives, He sent out two of His disciples,
American Standard Version
And it came to pass, when he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, he sent two of the disciples,
World English Bible Messianic
When he drew near to Bethsphage and Bethany, at the mountain that is called Olivet, he sent two of his disciples,
Geneva Bible (1599)
And it came to passe, when hee was come neere to Bethphage, and Bethania, besides the mount which is called the mount of Oliues, he sent two of his disciples,
Young's Literal Translation
And it came to pass, as he came nigh to Bethphage and Bethany, unto the mount called of the Olives, he sent two of his disciples,
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In the KJVVerse 25,761 of 31,102
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Commentary on Luke 19 verses 28–40
28 ¶ And when he had thus spoken, he went before, ascending up to Jerusalem.
29 And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples,
30 Saying, Go ye into the village over against you; in the which at your entering ye shall find a colt tied, whereon yet never man sat: loose him, and bring him hither.
31 And if any man ask you, Why do ye loose him? thus shall ye say unto him, Because the Lord hath need of him.
32 And they that were sent went their way, and found even as he had said unto them.
33 And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt?
34 And they said, The Lord hath need of him.
35 And they brought him to Jesus: and they cast their garments upon the colt, and they set Jesus thereon.
36 And as he went, they spread their clothes in the way.
37 And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen;
38 Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest.
39 And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples.
40 And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 28–40. Public domain.
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Justin MartyrAD 165
The First Apology, Chapter XXXII
And the prophecy, "He shall be the expectation of the nations," signified that there would be some of all nations who should look for Him to come again. And this indeed you can see for yourselves, and be convinced of by fact. For of all races of men there are some who look for Him who was crucified in Judaea, and after whose crucifixion the land was straightway surrendered to you as spoil of war. And the prophecy, "binding His foal to the vine, and washing His robe in the blood of the grape," was a significant symbol of the things that were to happen to Christ, and of what He was to do. For the foal of an ass stood bound to a vine at the entrance of a village, and He ordered His acquaintances to bring it to Him then; and when it was brought, He mounted and sat upon it, and entered Jerusalem, where was the vast temple of the Jews which was afterwards destroyed by you.
Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
Bethany is interpreted, the house of obedience, but Bethphage the house of cheek bones, being a place belonging to the priests, for cheek bones in the sacrifices were the right of the priests, as it is commanded in the law. To that place then where obedience is, and where the priests have the possession, our Saviour sends His disciples to loose the ass's colt.
Origen of AlexandriaAD 253
HOMILY ON THE GOSPEL OF LUKE 37.1
When the Savior had come "to Bethphage and Bethany near Mount Olivet, he sent two of his disciples" to untie "the foal of a donkey" that had been tied, "on which no man had ever sat." To me, this seems to apply more to the deeper sense than to the simple narrative. The donkey had been bound. Where was it bound? "Across from Bethphage and Bethany." "Bethany" means "house of obedience," and "Bethphage" means "house of jaws." Bethphage is a priestly place, because jawbones were given to priests, as the law commands. The Savior sends his disciples to the place where "obedience" is and where "the place given over to priests" is, to unbind "the foal of an ass, on which no man had ever sat."
Ephrem the SyrianAD 373
COMMENTARY ON TATIAN’S DIATESSARON 18.1
“Untie the donkey and bring it to me.” He began with a manger and finished with a donkey, in Bethlehem with a manger, in Jerusalem with a donkey.
Titus of Bostra (as quoted by Aquinas, AD 1274)AD 378
Catena Aurea by Aquinas
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.
Basil of Caesarea (as quoted by Aquinas, AD 1274)AD 379
Catena Aurea by Aquinas
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.
Ambrose of MilanAD 397
Commentary on Luke
The apostles threw down their own garments before Christ. By their preaching of the gospel, they would present the glory of their action. In Holy Scripture, very often garments are virtues, which are to soften the hardness of the Gentiles to some extent by their own virtue, so that with zealous good will they may show the undisturbed obedience of a joyful passage. The Lord of the world was not happy to be carried in a public spectacle on the back of a donkey. With the generalship of piety, he subdued the accustomed disposition of the Gentile people. The mystic Rider therefore could cover the inmost places of our mind with the hidden mystery. He would take his seat in an inward possession of the secret places of the spirits, as if infused with the Godhead, ruling the footprints of the mind and curbing the lusts of the flesh. Those who received such a Rider in their inmost hearts are happy. A heavenly bridle curbed those mouths, or else they would be unloosed in a multitude of words.
Ambrose of Milan (as quoted by Aquinas, AD 1274)AD 397
Catena Aurea by Aquinas
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.
Ambrose of MilanAD 397
Commentary on Luke
He came to the Mount of Olivet so that he could plant new olive trees on the heights of virtue, the mother of which is the Jerusalem that is above. The heavenly Gardener is on this mountain so that all those who are planted in the house of the Lord may say, “But I am as a fruitful olive in the house of the Lord.” Perhaps that mountain is Christ himself. Who else could produce such fruits, not in many round berries but in the fullness of spirit in the fruitful Gentiles? We ascend by him, and we ascend to him. He is the Door and the Way that is opened and which opens. Those entering knock on it, and those leaving worship it.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(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.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 130
What then was the sign? He sat on a colt, as we have just heard the blessed Evangelist clearly telling us. Perhaps someone will say, “When he traveled all Judea—for he taught in their synagogues and added the working of miracles to his words—he did not ask for an animal on which to ride. When Christ could have purchased one, he would not, although he often was wearied by his long journeys on the way. When passing through Samaria, he was wearied with his journey, as it is written. Who can make us believe that when he was going from the Mount of Olives to Jerusalem, places separated from one another by so short an interval, that he would require a colt? Since the mother accompanied the colt, why did he not take the mother instead of choosing the colt? The donkey that bore the colt was brought to him also. We learn this from the words of Matthew, who says that he sent the disciples to a village opposite them. He said to them, “You will find a donkey tied and a colt with her. Untie and bring them to me.” “They brought,” it says, “the donkey and the colt with her.” We must consider, therefore, what are the explanations and the benefits that we derive from this occurrence and how we make Christ riding on the colt a type of the calling of the Gentiles. The colt of a donkey is mounted on which none has sat, because no one before Christ called the peoples of the nations to the church.
BedeAD 735
On the Gospel of Luke
And it came to pass, when he approached Bethphage and Bethany, to the mountain called the Mount of Olives, he sent two of his disciples, saying: Go into the village opposite you. Bethphage was a village of priests on the Mount of Olives. Bethany was also a small town or city on the side of the same mountain, about fifteen stadia from Jerusalem, as the evangelist John reveals, where Lazarus was raised from the dead. Whose tomb a church now built there shows. Bethphage means house of the mouth, Bethany means house of obedience. The Savior, about to arrive in Jerusalem, exalted these places with the dignity of his presence, because before his passion he filled many with the gifts of pious confession and spiritual obedience by teaching them. These beautiful cities situated on the Mount of Olives refer to, that is, the very Lord, who refreshes us with anointing of spiritual graces and the light of knowledge and piety. Hence, when he said elsewhere: A city set on a hill cannot be hidden (Matthew V), he immediately added: Nor do they light a lamp and put it under a basket (Ibid.), because the same Mount of Olives, that is, the chief distributor of spiritual graces, who exalts his city to stand out, also anoints it with the oil of gladness so that it can shine. And because the same light did not wish to be put under a basket, he sent the disciples to the village opposite them, that is, he took care to send teachers to penetrate the uneducated and barbaric coasts of the whole world, as though they were the walls of a village placed opposite. And so rightly two are sent, either for the knowledge of truth, and purity of work, or for the sacrament of the twin love, namely of God and neighbor, to be preached throughout the whole world.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
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.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
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.
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Luke 19:29 marks the highly anticipated commencement of Jesus' final approach to Jerusalem, initiating the sequence of events leading directly to His Triumphal Entry and Passion Week. As Jesus and His disciples drew near to the villages of Bethphage and Bethany, situated on the eastern slope of the Mount of Olives, He strategically dispatched two disciples with specific instructions, setting into motion the fulfillment of ancient prophecies regarding the Messiah's arrival in the holy city. This verse serves as a crucial geographical and narrative pivot, underscoring the divine orchestration of Jesus' climactic journey.
CONTEXT
Literary Context: Luke 19:29 serves as the immediate narrative bridge following the Parable of the Minas in Luke 19:11-27, which emphasized accountability and the nature of the Kingdom of God. The preceding verse, Luke 19:28, explicitly states Jesus "went on ahead, going up to Jerusalem," signaling His determined resolve to face His destiny. This verse, then, is the precise geographical and chronological starting point for the Triumphal Entry described in Luke 19:30-44, leading directly into the events of Passion Week, including the cleansing of the temple (Luke 19:45-48), the Last Supper (Luke 22:7-23), and ultimately His crucifixion and resurrection. It highlights Jesus' intentional movement towards the climax of His earthly ministry.
Historical & Cultural Context: The setting of Bethphage and Bethany is crucial. These two villages were located on the eastern slope of the Mount of Olives, just a short distance from Jerusalem. Bethany, about two miles from Jerusalem, was a frequent stopping point for Jesus, the home of Mary, Martha, and Lazarus (John 11:1-44). Bethphage, meaning "house of figs," was even closer. The Mount of Olives itself holds immense historical and prophetic significance, overlooking Jerusalem and being associated with messianic expectations, particularly the prophecy in Zechariah 14:4. During Passover, Jerusalem would swell with pilgrims, and the roads leading into the city, especially from the east, would be bustling. Jesus' approach from this direction, and His subsequent entry on a donkey, would have resonated deeply with the messianic hopes of the Jewish people, who anticipated a king arriving to deliver them.
Key Themes: This verse introduces several pivotal themes. Firstly, Divine Sovereignty and Timing are paramount; Jesus' journey to Jerusalem is not haphazard but a deliberate, divinely orchestrated fulfillment of God's redemptive plan. His precise location and actions underscore this. Secondly, the theme of Messianic Identity and Fulfillment of Prophecy is central, as Jesus' instructions to His disciples directly set the stage for the fulfillment of prophecies like Zechariah 9:9, identifying Him as the promised King. Thirdly, Jesus' Authority and Foreknowledge are subtly highlighted, as the subsequent verses reveal His supernatural awareness of the untied colt and its owner, demonstrating His divine insight and control even over seemingly minor details. Lastly, the theme of Deliberate Sacrifice looms large, as this approach to Jerusalem marks the beginning of the final, sacrificial phase of His mission.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 19:29 is rich with Foreshadowing, as Jesus' deliberate approach to Jerusalem and His dispatch of disciples clearly anticipate the momentous Triumphal Entry and the subsequent events of Passion Week. The verse also employs Geographical Significance, with the specific mention of Bethphage, Bethany, and the Mount of Olives. These locations are not mere backdrops but are imbued with historical and prophetic meaning, particularly the Mount of Olives, which is associated with messianic expectation and future events. The narrative also subtly uses Symbolism in Jesus' intentional actions, as His sending of two disciples to retrieve a colt for His entry symbolizes His humble yet authoritative kingship, fulfilling Old Testament prophecy.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 19:29 powerfully underscores the theological truth of God's meticulous sovereignty and the precise fulfillment of His redemptive plan. Jesus' deliberate journey to Jerusalem, culminating in His entry from the Mount of Olives, is not a spontaneous act but the culmination of centuries of prophecy and divine orchestration. It reveals Jesus' conscious embrace of His messianic identity and His willingness to walk the path of suffering and sacrifice, knowing full well what awaited Him in Jerusalem. This moment is a testament to the fact that every detail of Jesus' life, down to His precise location and the sending of two disciples, was part of God's perfect timing to accomplish salvation for humanity.
REFLECTION AND APPLICATION
Luke 19:29 invites us to reflect on the profound intentionality of God's plans, both in the grand narrative of salvation and in the details of our individual lives. Just as Jesus deliberately approached Jerusalem, knowing the purpose of His journey and orchestrating the smallest details, we are reminded that God is sovereign over every aspect of our existence. This verse encourages us to trust in His perfect timing and wisdom, even when our path seems unclear or challenging. It calls us to active obedience, much like the two disciples who were sent on a mission, trusting that our seemingly small acts of faithfulness can be part of God's much larger, divine purpose. We are to walk with purpose, aware that God is working all things for His glory and our good, even when we cannot see the full picture.
Questions for Reflection
FAQ
Why are Bethphage and Bethany mentioned specifically in this verse?
Answer: Bethphage and Bethany are mentioned specifically because they mark the precise geographical location from which Jesus initiated His Triumphal Entry into Jerusalem. These villages, situated on the eastern slope of the Mount of Olives, were the last stops before entering the city. Bethany was a familiar place to Jesus, being the home of Mary, Martha, and Lazarus (John 11:1-44), and Bethphage was even closer to Jerusalem. Their mention underscores the exact fulfillment of prophecy and the deliberate, strategic nature of Jesus' final approach, emphasizing that this was not a casual journey but a divinely orchestrated event leading to the climax of His mission.
What is the significance of the Mount of Olives in this context?
Answer: The Mount of Olives holds profound significance in biblical prophecy and Jewish tradition, making its mention in Luke 19:29 particularly meaningful. It overlooks Jerusalem from the east and is associated with several key events: David's flight from Absalom (2 Samuel 15:30), prophetic pronouncements (Ezekiel 11:23), and notably, the prophecy of the Messiah's return (Zechariah 14:4). For Jesus to begin His Triumphal Entry from this specific location would have resonated deeply with the messianic expectations of the Jewish people, signaling His identity as the promised King who would come to Jerusalem. It also foreshadows His later agony in Gethsemane on this same mount (Luke 22:39-46) and His ascension from it (Acts 1:9-12).
CHRIST-CENTERED FULFILLMENT
Luke 19:29, though seemingly a simple geographical and logistical detail, is saturated with Christ-centered fulfillment. It marks the precise moment when Jesus, the long-awaited Messiah, deliberately sets His face toward Jerusalem, not as a conquering military king, but as the humble King of glory, fulfilling prophecies like Zechariah 9:9. His act of sending two disciples to procure a colt demonstrates His divine foreknowledge and authority, revealing Him as the sovereign Lord who orchestrates every detail of His redemptive mission. This verse initiates the final, climactic phase of His earthly ministry, leading directly to His atoning sacrifice on the cross and His glorious resurrection. It is here, from the Mount of Olives, that the King begins His procession towards His throne – not a literal throne of earthly power, but the cross, which would become the ultimate demonstration of His love and the means of salvation for all who believe. This deliberate journey underscores Jesus' unwavering obedience to the Father's will, even unto death (Philippians 2:8), and His identity as the Lamb of God who takes away the sin of the world (John 1:29). Ultimately, Luke 19:29 is a testament to the purposeful, divinely appointed path of Jesus, the Christ, towards the consummation of His saving work.