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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
Eleven Centuries of Reception
14 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.
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.
(in Luc. 37.) The disciples next place their garments upon the ass, and cause the Saviour to sit thereon, inasmuch as they take upon themselves the word of God, and make it to rest upon the souls of their hearers. They divest themselves of their garments, and strew them in the way, for the clothing of the Apostles is their good works. And truly does the ass loosened by the disciples and carrying Jesus, walk upon the garments of the Apostles, when it imitates their doctrine. Which of us is so blessed, that Jesus should rest upon him?
“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.
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.
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.
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.
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.
(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.
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.
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 throwing their garments on the colt, they set Jesus upon it. The garments of the apostles, or the doctrine of virtues, or the exposition of Scriptures, or certainly the various dogmas of the ecclesiastical understanding, with which they cover human hearts, formerly bare and cold, so that they may become worthy for Christ as rider.
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
Luke 19:35 details a pivotal moment in Jesus' ministry, describing the disciples' actions in preparing for His formal entry into Jerusalem. This seemingly simple act of bringing a young donkey to Jesus, casting garments upon it, and seating Him thereon, sets the stage for the Triumphal Entry, a deliberate and public declaration of Jesus' messianic identity and a profound fulfillment of Old Testament prophecy concerning the humble King.
Context
Literary Context
This verse immediately follows Jesus' instructions to two of His disciples to find a colt tied in a village, which they are to bring to Him, explaining to anyone who questions them that "The Lord hath need of him" (Luke 19:31). The disciples' successful retrieval of the colt, as described in Luke 19:32-34, leads directly into the actions of verse 35. This sequence is part of a larger narrative block (Luke 19:28-44) detailing Jesus' final journey to Jerusalem and His public presentation as King, culminating in the lament over the city's rejection of Him. It contrasts with the preceding parable of the Minas (Luke 19:11-27) which speaks of accountability and the coming kingdom, and the encounter with Zacchaeus (Luke 19:1-10), which highlights Jesus' mission to seek and save the lost.
Historical & Cultural Context
Jesus' entry into Jerusalem on a donkey was not merely a convenient mode of transport; it was a highly symbolic act steeped in Old Testament prophecy and cultural understanding of kingship. While conquering kings would ride warhorses, a donkey was the mount of choice for kings arriving in peace, particularly as seen in the enthronement of King Solomon (1 Kings 1:33). The act of casting garments on the path or upon the animal was a traditional gesture of homage and honor shown to royalty or esteemed individuals, transforming the humble colt into a makeshift royal mount. This public display would have immediately signaled to those familiar with Jewish tradition that Jesus was presenting Himself as the long-awaited Messiah, the King of Israel, albeit one whose kingdom was not of this world.
Key Themes
The events of Luke 19:28-44 are rich with theological themes. The most prominent is the Fulfillment of Prophecy, as Jesus intentionally orchestrates His entry to align with the prophecy of Zechariah 9:9, publicly presenting Himself as the promised King of Israel. This act also underscores the theme of Humility in Kingship; by choosing a young donkey—an animal of peace and burden, not warhorses typically ridden by earthly kings—Jesus defines the nature of His kingdom as one of peace, spiritual authority, and service, contrasting sharply with worldly power and conquest. Furthermore, the disciples' immediate and unquestioning Obedience and Discipleship to Jesus' unusual instructions highlights the importance of faith and submission to the Lord's will, even when the reasons are not immediately apparent, demonstrating their devotion and reverence. Finally, Jesus' foreknowledge and authority over the colt's whereabouts and the owner's willingness to release it with the simple phrase "The Lord hath need of him" (Luke 19:34) powerfully demonstrate His Divine Authority and sovereignty over all creation.
Exposition and Analysis
Key Word Analysis
Meaning "to throw upon (literally or figuratively)." In this context, it describes the disciples' action of placing their outer garments directly onto the colt. This was a spontaneous act of devotion, both practical (creating a saddle) and symbolic (showing homage).
Referring to an "outer dress" or "cloak." These were the everyday outer robes worn by people, serving as both clothing and often as blankets or bedding. Their use here signifies a personal sacrifice and an act of honor, as individuals laid down their own possessions to facilitate Jesus' ride and to show Him respect.
Meaning a "foal" or "filly," specifically a young ass. The significance of this word lies in its implication that the animal was unbroken and had never been ridden, making its use for Jesus' entry unique and, to many, a sign of divine consecration for a sacred purpose.
Verse Breakdown
"And they brought him to Jesus:"
This initial clause highlights the disciples' obedience and the culmination of Jesus' prior instructions. "Him" refers to the young donkey, emphasizing that the animal was specifically retrieved and presented to Jesus, ready for its unique role in the Triumphal Entry. This act underscores the disciples' active participation in fulfilling Jesus' divine plan.
"and they cast their garments upon the colt,"
This action, performed by the disciples, serves a dual purpose. Practically, the garments provided a makeshift saddle for Jesus, as the colt was unbroken and likely unsaddled. Symbolically, casting garments before or upon someone was a traditional gesture of profound honor, respect, and submission to royalty or a revered leader. It transformed the humble animal into a throne-like mount, signifying the disciples' recognition of Jesus' royal status.
"and they set Jesus thereon."
This final clause describes the physical act of seating Jesus upon the prepared colt. It is the climactic moment that enables Jesus to begin His ride into Jerusalem, publicly presenting Himself as the Messiah. The passive voice ("they set Jesus") emphasizes that Jesus allowed Himself to be placed, signifying His willingness to embrace this role and fulfill prophecy, even as it led Him toward His ultimate destiny.
Literary Devices
Luke 19:35, though concise, employs several significant literary devices. Symbolism is paramount, with the "colt" symbolizing humility, peace, and the fulfillment of Messianic prophecy, contrasting sharply with the warhorse of earthly kings. The "garments" symbolize homage, devotion, and the recognition of Jesus' royal authority, transforming a common animal into a makeshift royal conveyance. The narrative also exhibits Narrative Economy, as Luke efficiently conveys a pivotal moment with minimal words, relying on the reader's understanding of the cultural significance of the actions described. Furthermore, the entire scene functions as Foreshadowing, not only of Jesus' immediate reception as King but also of the nature of His kingdom—one not built on earthly power but on humility, peace, and spiritual authority, ultimately leading to His sacrificial death and triumphant resurrection.
Theological and Thematic Connections
Luke 19:35 is a profound theological statement wrapped in a simple narrative. It underscores the deliberate and divinely orchestrated nature of Jesus' ministry, culminating in His public presentation as the Messiah. By choosing a humble colt and accepting the homage of garments, Jesus simultaneously fulfills ancient prophecy and redefines kingship, demonstrating that His authority is not derived from worldly might but from divine appointment and a kingdom characterized by peace and humility. This event sets the stage for the dramatic events of Passion Week, revealing Jesus as the King who comes to serve and ultimately to suffer for His people, rather than to conquer in a worldly sense. It challenges our own perceptions of power and leadership, inviting us to embrace a kingdom where true greatness is found in humble service.
Reflection and Application
Luke 19:35 invites us to consider our own posture before Jesus. Just as the disciples readily yielded their garments and facilitated Jesus' journey, we are called to surrender our resources, our plans, and our very selves to His divine purpose. This verse reminds us that true honor and worship are not always expressed through grand, ostentatious displays, but often through humble acts of service and obedience, allowing Christ to be enthroned in our lives and circumstances. It challenges us to recognize Jesus not merely as a historical figure or a good teacher, but as the humble King who deserves our ultimate allegiance and devotion. What "garments"—whether our comfort, our possessions, or our ambitions—are we willing to lay down for Him to advance His kingdom? This passage encourages us to participate actively in His mission, trusting that even our small, seemingly ordinary acts of faith can be used by God for extraordinary purposes.
Questions for Reflection
FAQ
Why did Jesus specifically request a colt that had never been ridden?
Jesus' request for a colt that had never been ridden (Luke 19:30) holds significant symbolic and theological weight. First, it aligns with ancient Jewish tradition where animals used for sacred purposes, particularly those involved in religious rituals or carrying holy persons, were often required to be unblemished and previously unused. This ensured their consecration solely for God's purposes. Second, it highlights Jesus' divine authority and supernatural power. For an unbroken animal to be ridden without resistance speaks to His sovereignty over creation, a subtle miracle in itself. Finally, it underscores the uniqueness of Jesus' kingship and mission, setting Him apart from any earthly ruler.
What is the significance of the disciples casting their garments upon the colt?
The act of the disciples casting their outer garments (Luke 19:35) upon the colt served both a practical and a deeply symbolic purpose. Practically, since the colt was unbroken and unsaddled, the garments provided a makeshift, comfortable seat for Jesus. Symbolically, this was a traditional gesture of profound honor and homage shown to royalty or highly esteemed individuals. In ancient Near Eastern cultures, people would often spread their cloaks on the ground before a king or leader as a sign of respect and allegiance (e.g., 2 Kings 9:13). By laying their personal possessions upon the animal, the disciples were publicly acknowledging Jesus' royal status and expressing their devotion and submission to Him as their King.
Why did Jesus choose to enter Jerusalem in this particular way?
Jesus' deliberate choice to enter Jerusalem on a humble donkey, rather than a warhorse, and to accept the public acclamations, was a precise and intentional fulfillment of Old Testament prophecy, particularly Zechariah 9:9, which foretold the Messiah coming to Jerusalem "humble and mounted on a donkey, on a colt, the foal of a donkey." This method of entry was a public declaration of His messianic identity, but it also clearly communicated the nature of His kingdom: one of peace, humility, and spiritual authority, not worldly conquest or political power. It was a visual sermon, contrasting sharply with the expectations of a conquering king, and setting the stage for His ultimate act of humble service and sacrifice on the cross.
Christ-Centered Fulfillment
Luke 19:35, though a simple narrative of preparation, is deeply Christ-centered, revealing the very essence of Jesus' messianic identity and mission. The act of the disciples bringing the colt and setting Jesus upon it is the penultimate step in Jesus' deliberate, public presentation of Himself as the long-awaited King of Israel. Yet, this is no ordinary king, and this is no ordinary procession. By choosing a humble colt, Jesus deliberately fulfills the prophecy of Zechariah 9:9, proclaiming Himself as the King of peace, whose kingdom is not of this world (John 18:36). This Triumphal Entry, facilitated by the disciples' obedient actions, foreshadows His ultimate enthronement, not on an earthly throne, but on the cross—the place where His true kingship, marked by sacrificial love, is most profoundly displayed (Philippians 2:8). The "garments" laid upon the colt anticipate the stripping of His own garments before His crucifixion (Matthew 27:28), highlighting the path of humility He embraced for humanity's redemption. Ultimately, this scene points to Jesus as the King who came not to be served, but to serve, and to give His life as a ransom for many (Mark 10:45). His entry into Jerusalem on the colt is a vivid, living parable of His entire life and mission: a humble King, divinely appointed, entering the city of His destiny to secure eternal salvation for all who would believe, culminating in His glorious resurrection and ascension to His heavenly throne (Acts 1:9-11).