TRV
Translation
King James Version
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;
KJV (with Strong's)
And when he G846 was come nigh G1448, even G1161 now G2235 at G4314 the descent G2600 of the mount G3735 of Olives G1636, the whole G537 multitude G4128 of the disciples G3101 began G756 to rejoice G5463 and praise G134 God G2316 with a loud G3173 voice G5456 for G4012 all G3956 the mighty works G1411 that G3739 they had seen G1492;
Complete Jewish Bible
and as he came near Yerushalayim, where the road descends from the Mount of Olives, the entire band of talmidim began to sing and praise God at the top of their voices for all the powerful works they had seen:
Berean Standard Bible
And as He approached the descent from the Mount of Olives, the whole multitude of disciples began to praise God joyfully in a loud voice for all the miracles they had seen:
American Standard Version
And as he was now drawing nigh, even 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 which they had seen;
World English Bible Messianic
As he was now getting near, 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 which they had seen,
Geneva Bible (1599)
And when he was nowe come neere to the going downe of the mount of Oliues, the whole multitude of the disciples began to reioyce, and to prayse God with a loude voyce, for all the great workes that they had seene,
Young's Literal Translation
and as he is coming nigh now, at the descent of the mount of the Olives, the whole multitude of the disciples began rejoicing to praise God with a great voice for all the mighty works they had seen,
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In the KJVVerse 25,769 of 31,102
Study This Verse
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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Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
As long as our Lord was in the mount His Apostles only were with Him, but when He began to be near the descent, then there came to Him a multitude of the people.
Methodius of OlympusAD 311
Methodius Oration on the Psalms
But while these things were doing, and the disciples were rejoicing and praising God with a loud voice for all the mighty works that they had seen, saying, Blessed be the King that cometh in the name of the Lord; peace in heaven, and glory in the highest;
Ephrem the SyrianAD 373
COMMENTARY ON TATIAN’S DIATESSARON 118.2
The children were shouting and saying, “Hosanna to the Son of David!” This displeased the chief priests and the scribes, and they said to him, “Do you not hear what these are saying?” That means, “If these praises do not please you, make them keep silent.” At his birth and at his death, children were intertwined in the crown of his sufferings. When he met Christ, the infant John jumped for joy within the womb. Children were murdered at his birth. They were like the grapes of his wedding feast. Children also proclaimed his praise when the time of his death approached. Jerusalem was in turmoil at his birth, just as it was in turmoil again and trembling the day that he entered it. When the scribes heard, they were displeased, and they were saying to him, “Stop them!” he said to them, “If these become silent, the stones will cry out.” The scribes preferred that the children would cry out rather than the stones. This, however, was reserved for later, because the stones were crying out at the time of his crucifixion, but those with words were silent. Speechless things proclaimed his greatness.
Ambrose of Milan (as quoted by Aquinas, AD 1274)AD 397
Catena Aurea by Aquinas
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.
The multitude then acknowledging God, proclaims Him King, repeats the prophecy, and declares that the expected Son of David according to the flesh had come, saying, Blessed be the King that cometh in the name of the Lord.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 130
The disciples praise Christ the Savior of all, calling him King and Lord, and the peace of heaven and earth. Let us also praise him, taking the psalmist's harp and saying, "How great are your works, O Lord! In wisdom you have made them." Only wisdom is in his works because he guides all useful things in their proper manner and assigns to his acts the season that suits them.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 130
Christ therefore sits upon the colt. Since he now came to the descent of the Mount of Olives close to Jerusalem, the disciples went before him praising him. They were called to bear witness to the wonderful works that he performed and of his godlike glory and sovereignty. We likewise should always praise him, considering who and how great he is. Another holy Evangelist mentioned that children, holding high branches of palm trees, ran before him. With the rest of the disciples, they celebrated his glory.
BedeAD 735
On the Gospel of Luke
And as he was now approaching the descent of the Mount of Olives, the whole multitude of disciples began to rejoice and praise God with a loud voice. As the Lord descends from the Mount of Olives, the rejoicing and praising multitudes also descend, because with the author of mercy humbling himself by his own will, it is necessary for those who are most in need of mercy to imitate, as far as they can, the footsteps of His humility. It is necessary, I say, for us to look at how Jesus descended from the Mount of Olives, that is, how He, being in the form of God, humbled Himself, became obedient unto death, even death on a cross, we also should humble ourselves under His mighty hand, so that we may be exalted in the time of visitation.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
They beheld indeed many of our Lord's miracles, but marvelled most at the resurrection of Lazarus. For as John says, For this cause the people also met him, for that they heard that he had done this miracle. For it must be observed that this was not the first time of our Lord's coming to Jerusalem, but He came often before, as John relates.
That is, in the name of God the Father, although it might be taken "in His own name," since He Himself is the Lord. But His own words are better guides to the meaning when He says, I am come in my Father's name. For Christ is the Master of humility. Christ is not called King as one who exacts tribute, or arms His forces with the sword, or visibly crushes His enemies, but because He rules men's minds, and brings them believing, hoping, and loving into the kingdom of heaven. For Ho was willing to be King of Israel, to show His compassion, not to increase His power. But because Christ appeared in the flesh, as the redemption and light of the whole world, well do both the heaven and earth, each in their turn, chaunt His praises. When He is born into the world, the heavenly hosts sing; when He is about to return to heaven, men send back their note of praise. As it follows, Peace in heaven.
O the strange folly of the envious; they scruple not to call Him Master, because they knew He taught the truth, but His disciples, as though themselves were better taught, they deem worthy of rebuke.
And so at the crucifixion of our Lord, when His kinsfolk were silent from fear, the stones and rocks sang forth, while after that He gave up the ghost, the earth was moved, and the rocks were rent, and the graves opened.
Again, when our Lord descends from the mount of Olives, the multitude descend also, because since the Author of mercy has suffered humiliation, it is necessary that all those who need His mercy should follow His footsteps.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
He calls by the name of disciples not only the twelve, or the seventy-two, but all who followed Christ, whether for the sake of the miracles, or from a certain charm in His teaching, and to them may be added the children, as the other Evangelists relate. Hence it follows, For all the mighty works which they had seen.
That is, the ancient warfare, wherein we were at enmity against God, has ceased. And glory in the highest, inasmuch as Angels are glorifying God for such a reconciliation. For this very thing, that God visibly walks in the land of His enemies, shows that He has peace with us. But the Pharisees when they heard that the crowd called Him King, and praised Him as God, murmured, imputing the name of King to sedition, the name of God to blasphemy. And some of the Pharisees said, Master, rebuke thy disciples.
As if He said, Not without cause do men praise me thus, but being constrained by the mighty works which they have seen.
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 19:37 captures the climactic moment of Jesus' Triumphal Entry into Jerusalem, where a vast assembly of His disciples erupts in spontaneous, fervent praise. As Jesus approaches the city from the Mount of Olives, their joyous acclamations, voiced loudly, celebrate the "mighty works" they had witnessed Him perform, acknowledging His divine power and implicitly recognizing His messianic identity. This verse serves as a powerful prelude to the Passion Week, highlighting the disciples' genuine adoration before the impending confrontation with religious authorities.
CONTEXT
Literary Context: This verse is strategically placed within Luke's narrative, immediately following Jesus' parable of the minas (Luke 19:11-27), which addresses the disciples' expectation that the kingdom of God would immediately appear. It also follows Jesus' explicit intention to go to Jerusalem (Luke 18:31-34), where He would suffer, die, and rise again. Luke 19:37 marks the beginning of the Triumphal Entry, a pivotal event recorded in all four Gospels, signaling Jesus' public presentation as King to Jerusalem. The subsequent verses (Luke 19:38-40) record the specific words of praise and Jesus' profound response to the Pharisees' objection, leading into His lament over Jerusalem (Luke 19:41-44). The entire passage sets the stage for the dramatic events of Passion Week, culminating in the crucifixion and resurrection.
Historical & Cultural Context: The setting, "the descent of the mount of Olives," is highly significant. This mountain, east of Jerusalem, offered a commanding view of the Temple Mount and the city. It was a traditional route for pilgrims entering Jerusalem from the east, especially during Passover. The "multitude of the disciples" would have included not only the twelve apostles but also a larger group of followers, possibly including many who had traveled with Jesus from Galilee or had been impacted by recent miracles like the raising of Lazarus (a detail particularly emphasized in John's account). The act of praising God with a "loud voice" was a common expression of fervent worship and public acclamation in ancient Jewish culture, often accompanied by shouts of joy and the waving of palm branches (as noted in John 12:13). This public display of devotion was a direct challenge to the religious and political establishment, who viewed Jesus with increasing suspicion.
Key Themes: Luke 19:37 contributes significantly to several major themes in Luke's Gospel. Firstly, it underscores the theme of Messianic Expectation and Recognition. The disciples' spontaneous praise explicitly acknowledges Jesus' divine power and implicitly His messianic identity, even if their understanding of His kingship was still largely earthly. Secondly, the verse highlights the Power and Authority of Jesus, evidenced by the "mighty works" (Greek: dynameis) He performed. These miracles served as undeniable signs of God's presence and activity through Him, compelling belief and worship, as seen in other instances where Jesus' power elicits praise (e.g., Luke 7:16). Thirdly, it emphasizes Spontaneous and Authentic Worship, contrasting the heartfelt adoration of the common people with the skepticism and hostility of the religious leaders. This theme of genuine faith from unexpected sources is prevalent throughout Luke, often seen in the marginalized or those outside the religious elite. Finally, the verse subtly introduces the theme of Divine Sovereignty and Fulfillment of Prophecy, as Jesus' entry aligns with ancient prophecies concerning the Messiah's arrival.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 19:37 employs several literary devices to enhance its narrative impact. Foreshadowing is prominent, as the joyous, kingly procession into Jerusalem immediately precedes Jesus' suffering and crucifixion, creating a stark contrast that heightens the dramatic tension of the Passion narrative. The phrase "the whole multitude" can be seen as Hyperbole, emphasizing the vastness and unanimity of the crowd's praise, even if not every single disciple was present. There is also a strong element of Irony in the disciples' acclamations of Jesus as a triumphant king, given that His true kingship would be established through suffering and death, not earthly conquest. Furthermore, the scene presents a powerful Contrast between the fervent belief and praise of the disciples and the impending rejection and hostility from the religious authorities, particularly the Pharisees, whose objections are immediately recorded in the following verses (Luke 19:39-40). The Symbolism of the Mount of Olives itself is significant, as it is a place associated with prophecy (e.g., Zechariah 14:4) and would later be the site of Jesus' ascension (Acts 1:12), linking this moment of earthly acclamation to His heavenly glory.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 19:37 is a profound theological statement about the nature of God's kingdom and the identity of Jesus. The disciples' praise, rooted in the "mighty works," affirms Jesus as the active manifestation of God's power and presence among humanity. Their acclamations, though perhaps misunderstanding the full scope of His messianic mission, nonetheless correctly identify Him as worthy of divine praise. This spontaneous outpouring of worship highlights that true recognition of God's work in the world elicits an unreserved response of joy and adoration. The scene underscores that God's kingdom is not merely a future hope but is breaking into the present through the person and deeds of Jesus, compelling a response of faith and worship from those who witness it.
REFLECTION AND APPLICATION
Luke 19:37 calls us to consider the foundation of our own praise and worship. Just as the disciples praised Jesus for the "mighty works they had seen," we are invited to reflect on the tangible evidence of God's power and grace in our lives and in the world around us. This verse challenges us to move beyond intellectual assent to a vibrant, heartfelt, and even public expression of gratitude and adoration for what God has done and continues to do through Christ. It reminds us that genuine worship is a response to divine revelation—to seeing God's character and power at work. In a world often marked by cynicism or apathy, the disciples' "loud voice" serves as an enduring call to unreservedly acknowledge and celebrate the Lordship of Jesus. It encourages us to cultivate a spirit of wonder and thanksgiving, allowing the reality of God's active presence to ignite joyful praise within us, regardless of the challenges or opposition we may face.
Questions for Reflection
FAQ
Why did the disciples praise Jesus so loudly at this moment?
Answer: The disciples praised Jesus so loudly because they were overwhelmed with joy and recognition of His divine power, evidenced by "all the mighty works that they had seen." This included His miracles, healings, and teachings, which demonstrated His authority and confirmed their belief that He was the long-awaited Messiah. Their praise was a spontaneous outburst of adoration as Jesus approached Jerusalem, fulfilling what they perceived as a kingly entry. This public acclamation was a natural response to the profound impact Jesus had made on their lives, confirming His identity as the one sent by God.
What is the significance of the "descent of the mount of Olives" in this verse?
Answer: The "descent of the mount of Olives" is highly significant both geographically and prophetically. Geographically, it is the specific path leading into Jerusalem from the east, offering a panoramic view of the city and the Temple. This made the disciples' public display of praise visible to a wider audience, including those within Jerusalem. Prophetically, the Mount of Olives is associated with messianic expectations, particularly in Zechariah 14:4, where the Messiah's feet are prophesied to stand on this mountain. Jesus' entry from this specific location underscores His intentional fulfillment of messianic prophecy and His deliberate presentation of Himself as King to the city. It marks a climactic point in His journey towards His ultimate sacrifice.
CHRIST-CENTERED FULFILLMENT
Luke 19:37 finds its ultimate Christ-centered fulfillment not merely in the disciples' earthly acclamation of Jesus as King, but in His true, eternal kingship established through His death and resurrection. While the disciples praised Him for the "mighty works" they had seen, these miracles were but foretastes of the ultimate work of redemption He was about to accomplish. The "loud voice" of praise on the Mount of Olives foreshadows the universal chorus of praise that will one day be directed to the resurrected and glorified Christ, as every knee will bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. The "mighty works" culminating in His triumph over sin and death reveal Him as the true Lamb of God, whose sacrifice takes away the sin of the world (John 1:29). The scene on the Mount of Olives is a glimpse of the future reality where the Lamb who was slain is found worthy to receive power and wealth and wisdom and strength and honor and glory and praise. Thus, the disciples' praise, though rooted in their present understanding, points forward to the eternal worship of the King of kings and Lord of lords, whose ultimate "mighty work" is the salvation He offers to all who believe.