TRV
Translation
King James Version
Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest.
Complete Jewish Bible
“Blessed is the King who is coming in the name of Adonai!”
“Shalom in heaven!”
and
“Glory in the highest places!”
“Shalom in heaven!”
and
“Glory in the highest places!”
Berean Standard Bible
“Blessed is the King who comes in the name of the Lord!” “Peace in heaven and glory in the highest!”
American Standard Version
saying, Blessed is the King that cometh in the name of the Lord: peace in heaven, and glory in the highest.
World English Bible Messianic
saying, “Blessed is the King who comes in the name of the Lord! Peace in heaven, and glory in the highest!”
Geneva Bible (1599)
Saying, Blessed be the King that commeth in the Name of the Lord: peace in heauen, and glory in the highest places.
Young's Literal Translation
saying, `blessed is he who is coming, a king in the name of the Lord; peace in heaven, and glory in the highest.'
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In the KJVVerse 25,770 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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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
Above all the virtues they had seen, they said: Blessed is the King who comes in the name of the Lord. They had indeed seen many virtues of the Lord, but they were especially astonished at the resurrection of Lazarus, which had recently taken place, with the crowd bearing witness who had been with Him when He called him out of the tomb and raised him from the dead. For the prophet also came to meet him and the crowd, because they heard he had performed this sign. It should be noted, for the Savior was not coming from Galilee now for the first time, that is, five days before Passover. He had previously visited Jerusalem, as John records, during the Feast of Tabernacles in the seventh month of the previous year, and from there for six continuous months, that is, until the day of Passover when He suffered. At times, He worked signs and taught in Jerusalem; at times, He ascended the Mount of Olives; at times, expelled from Judea, He went beyond the Jordan; at times, He stayed in a city of the wilderness called Ephraim with the disciples, but never during that time did He return to Galilee. Therefore, above all the virtues they had seen Him perform over such a time, the crowds praised God, saying:
BedeAD 735
On the Gospel of Luke
Blessed is the King who comes in the name of the Lord; peace in heaven and glory in the highest. But blessed is the King who comes in the name of the Lord is rather to be understood as in the name of the Lord, in the name of God the Father, although it can also be understood in His own name, because He Himself is the Lord. Hence, it is written elsewhere: The Lord rained from the Lord. But His words direct our understanding better, who said: I have come in the name of my Father, and you did not receive me; another will come in his own name, him you will receive (John 5). For Christ is the teacher of humility, who humbled Himself, becoming obedient to death (Philippians 2). Thus, He does not lose divinity when He teaches us humility. However, Christ is not the King of Israel to demand tribute or to arm an army with iron and to conquer visible enemies, but the King of Israel because He rules minds, because He cares for eternity, because He leads believers, hopers, and lovers into the kingdom of heaven. Therefore, the Son of God, equal to the Father, the Word by which all things were made, who wished to be the King of Israel, is a matter of condescension, not promotion, a sign of compassion, not an increase in power. For He who was called King of the Jews on earth is the Lord of the angels in heaven. But because Christ in the flesh has shone as the propitiation of the whole world, namely, of men and angels, it is fitting that heavenly and earthly things mutually sing of His praise together in His dispensation. Thus, at His birth, the armies of heavenly powers sang, praising God: Glory to God in the highest, and on earth peace to men (Luke 2), and at His triumph over the prince of this world, and His imminent return to heaven, mortals reciprocate praise: Peace in heaven and glory in the highest.
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 19:38 captures the fervent acclamation of the multitude during Jesus' triumphal entry into Jerusalem, often referred to as Palm Sunday. The crowd hails Jesus as the divinely sanctioned King, echoing ancient messianic prophecies and proclaiming a profound spiritual peace and divine glory that transcends earthly expectations, signifying God's approval of His Son's mission.
CONTEXT
Literary Context: This verse is embedded within Luke's account of Jesus' final journey to Jerusalem, a narrative that begins in Luke 9:51. Immediately preceding Luke 19:38, Jesus has instructed two disciples to retrieve a colt, fulfilling the messianic prophecy of Zechariah 9:9. As Jesus rides, the entire company of disciples, joined by a great multitude, spontaneously erupts in praise to God for all the mighty works they had seen, laying their cloaks on the road as a sign of reverence and honor (Luke 19:36-37). Following this acclamation, some Pharisees object to Jesus, urging Him to rebuke His disciples, to which Jesus famously replies that if the crowd were silent, "the very stones would cry out" (Luke 19:40). This sets the stage for Jesus' lament over Jerusalem (Luke 19:41-44) and the cleansing of the temple (Luke 19:45-46), underscoring the city's failure to recognize its time of visitation.
Historical & Cultural Context: The triumphal entry occurred during the Passover festival, a time when Jerusalem was overflowing with Jewish pilgrims, many of whom harbored fervent messianic expectations for a deliverer who would liberate them from Roman oppression. The act of spreading cloaks and branches on the road was a traditional gesture of homage for a king or conquering hero, reminiscent of the anointing of Jehu in 2 Kings 9:13. The crowd's shouts, particularly "Blessed be the King that cometh in the name of the Lord," directly echo the messianic salutation from Psalm 118:26. While the crowd likely envisioned a political king who would restore Israel's earthly kingdom, Jesus' entry on a donkey, rather than a warhorse, subtly signaled a different kind of kingship—one of peace and humility, yet still fulfilling prophecy. The phrase "peace in heaven, and glory in the highest" also resonates with the angelic chorus at Jesus' birth (Luke 2:14), connecting His arrival to a cosmic, divine agenda rather than purely earthly triumph.
Key Themes: The central theme in Luke 19:38 is Messianic Acclamation. The crowd's declaration of Jesus as "the King that cometh in the name of the Lord" is a profound public acknowledgment of His identity as the long-awaited Messiah, even if their understanding of His kingship was incomplete. This directly ties into the theme of Divine Authority, as the phrase "in the name of the Lord" signifies that Jesus' mission and authority are not self-appointed but divinely sanctioned and empowered by God Himself. He is not merely a human leader, but one sent with the full backing of the Almighty. Furthermore, the declaration of "peace in heaven, and glory in the highest" introduces the theme of Heavenly Approval and Cosmic Significance. Unlike the earthly peace or political glory the crowd might have anticipated, this phrase points to a spiritual peace established by God and the divine glory that accompanies His Son's mission, echoing the heavenly pronouncements at Jesus' birth and underscoring the universal, transcendent nature of His kingdom. This theme highlights that Jesus' entry is not just a historical event but a moment of profound spiritual importance, impacting both heaven and earth.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 19:38 is rich with Allusion, primarily to Psalm 118:26, which reads, "Blessed be he that cometh in the name of the Lord." The crowd's direct quotation of this messianic psalm serves as a powerful, albeit perhaps partially understood, declaration of Jesus' identity as the prophesied Messiah. There is also significant Intertextuality with the angelic pronouncement at Jesus' birth in Luke 2:14, which states, "Glory to God in the highest, and on earth peace, good will toward men." The reversal of "peace" and "glory" in Luke 19:38 ("peace in heaven, and glory in the highest") creates a striking Parallelism that connects the beginning of Jesus' earthly ministry to its climactic public declaration, emphasizing the cosmic scope and divine approval of His mission. The phrase "the King that cometh" functions as a Title and Epithet, affirming Jesus' royal and messianic status. The entire scene is imbued with Symbolism, with the donkey representing peace and humility, and the cloaks and branches signifying honor and homage, all pointing to Jesus' unique kingship.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 19:38 serves as a pivotal theological statement, affirming Jesus' messianic identity and divine authority. The crowd's acclamation, though perhaps driven by earthly expectations, nonetheless correctly identifies Jesus as "the King that cometh in the name of the Lord," echoing ancient prophecies and acknowledging His unique relationship with God. The declaration of "peace in heaven, and glory in the highest" elevates the significance of this event beyond mere political triumph, pointing to a cosmic reconciliation and divine honor that Jesus' mission inaugurates. It underscores that Jesus' kingship is not merely earthly but heavenly, bringing a peace that transcends human understanding and a glory that redounds to God in the highest realms. This verse highlights the tension between human expectations of a conquering king and God's plan for a suffering servant who brings spiritual peace and eternal glory through sacrifice.
REFLECTION AND APPLICATION
Luke 19:38 invites us to consider the nature of Jesus' kingship and our response to it. The crowd's enthusiastic, yet perhaps superficial, acclamation serves as a poignant reminder that true recognition of Jesus as King involves more than outward displays of praise; it demands a transformation of heart and life. We are called to acknowledge Jesus not merely as a historical figure or a moral teacher, but as the divinely appointed King who comes "in the name of the Lord," possessing ultimate authority and bringing a peace that transcends earthly circumstances. This peace, described as "peace in heaven," is a spiritual reality, a reconciliation with God that liberates us from sin and provides a profound sense of wholeness and well-being. Our lives should reflect the "glory in the highest," living in a way that brings honor and praise to God through our obedience and worship. As we reflect on this pivotal moment, we are challenged to examine the depth of our own commitment to Christ's reign in our lives, ensuring that our acclamation is not just lip service but a genuine surrender to His sovereign will.
Questions for Reflection
FAQ
What is the significance of the crowd calling Jesus "King"?
Answer: The crowd's acclamation of Jesus as "King" is profoundly significant because it directly identifies Him with the long-awaited Messiah of Israel. For centuries, the Jewish people had anticipated a king from the lineage of David who would deliver them from oppression and establish God's kingdom. While their understanding of this kingship was likely focused on political and earthly liberation from Roman rule, their words nonetheless fulfilled prophecy (e.g., Zechariah 9:9) and publicly declared Jesus' true identity. It was a moment of public recognition, however incomplete, of Jesus' divine authority and messianic claim, setting the stage for the dramatic events of Passion Week.
Why is "in the name of the Lord" important?
Answer: The phrase "in the name of the Lord" (Greek: en onomati Kyriou) is crucial because it signifies divine authorization and empowerment. In ancient Jewish thought, to act "in the name of" someone was to act with their full authority and backing. When the crowd proclaims that Jesus "cometh in the name of the Lord," they are declaring that His arrival, His mission, and His kingship are not self-appointed or merely human, but are sanctioned and directed by God Himself. This underscores Jesus' unique relationship with the Father and validates His divine mission, distinguishing Him from any mere human leader or prophet. It means He comes as God's representative, embodying God's will and power.
How does this verse relate to Palm Sunday?
Answer: Luke 19:38 is the central acclamation of what is traditionally known as Palm Sunday, the day Jesus triumphantly entered Jerusalem before His crucifixion. The event is called Palm Sunday because, in the parallel account in John 12:13, the crowd is described as taking "branches of palm trees" and going out to meet Him. This verse captures the essence of that day: a public, jubilant, and prophetic declaration of Jesus as the Messiah-King. It marks the culmination of Jesus' journey to Jerusalem and His public presentation as Israel's King, though His kingdom would prove to be radically different from what many expected.
CHRIST-CENTERED FULFILLMENT
Luke 19:38, with its fervent acclamation of Jesus as "the King that cometh in the name of the Lord," finds its ultimate Christ-centered fulfillment not merely in an earthly coronation, but in Jesus' redemptive work and His eternal reign. The crowd's cry, drawing from Psalm 118:26, prophetically identifies Jesus as the one sent by God, whose authority is absolute. While the people yearned for a political deliverer, Jesus' kingship was destined to bring a far greater "peace in heaven"—a reconciliation between God and humanity achieved through His atoning sacrifice on the cross (Colossians 1:20). The "glory in the highest" that accompanies His entry foreshadows His resurrection, ascension, and ultimate enthronement at the right hand of God (Acts 2:33), where all authority in heaven and on earth has been given to Him (Matthew 28:18). Thus, the Palm Sunday acclamation is a prophetic glimpse into the cosmic significance of Jesus' reign, a reign that culminates in His return as the King of kings and Lord of lords, bringing not just peace to Jerusalem, but eternal peace and glory to all who believe.