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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 19:28–40. His two-level outline is real structure in the source text, so it is rendered as structure.
We have here the same account of Christ's riding in some sort of triumph (such as it was) into Jerusalem which we had before in Matthew and Mark; let us therefore here only observe,
I.Jesus Christ was forward and willing to suffer and die for us.
He went forward, bound in the spirit, to Jerusalem, knowing very well the things that should befall him there, and yet he went before, ascending up to Jerusalem, Luk 19:28. He was the foremost of the company, as if he longed to be upon the spot, longed to engage, to take the field, and to enter upon action. Was he so forward to suffer and die for us, and shall we draw back from any service we are capable of doing for him?
II.It was no ways inconsistent either with Christ's humility or with his present state of humiliation to make a public entry into Jerusalem a little before he died. Thus he made himself to be the more taken notice of, that the ignominy of his death might appear the greater.
III.Christ is entitled to a dominion over all the creatures, and may use them when and as he pleases.
No man has a property in his estate against Christ, but that his title is prior and superior. Christ sent to fetch an ass and her colt from their owner's and master's crib, when he had occasion for their service, and might do so, for all the beasts of the forest are his, and the tame beasts too.
IV.Christ has all men's hearts both under his eye and in his hand.
He could influence those to whom the ass and the colt belonged to consent to their taking them away, as soon as they were told that the Lord had occasion for them.
V.Those that go on Christ's errands are sure to speed (Luk 19:32):
They that were sent found what he told them they should find, and the owners willing to part with them. It is a comfort to Christ's messengers that they shall bring what they are sent for, if indeed the Lord has occasion for it.
VI.The disciples of Christ, who fetch that for him from others which he has occasion for, and which they have not, should not think that enough, but, whatever they have themselves wherewith he may be served and honoured, they should be ready to serve him with it. Many can be willing to attend Christ at other people's expense who care not to be at any charge upon him themselves; but those disciples not only fetched the ass's colt for him, but cast their own garments upon the colt, and were willing that they should be used for his trappings.
VII.Christ's triumphs are the matter of his disciples' praises.
When Christ came nigh to Jerusalem, God put it of a sudden into the hearts of the whole multitude of the disciples, not of the twelve only, but abundance more, that were disciples at large, to rejoice and praise God (Luk 19:37), and the spreading of their clothes in the way (Luk 19:36) was a common expression of joy, as at the feast of tabernacles. Observe,
1.What was the matter or occasion of their joy and praise. They praised God for all the mighty works they had seen, all the miracles Christ had wrought, especially the raising of Lazarus, which is particularly mentioned, Joh 12:17, Joh 12:18. That brought others to mind, for fresh miracles and mercies should revive the remembrance of the former.
2.How they expressed their joy and praise (Luk 19:38): Blessed be the king that cometh in the name of the Lord. Christ is the king; he comes in the name of the Lord, clothed with a divine authority, commissioned from heaven to give law and treat of peace. Blessed be he. Let us praise him, let God prosper him. He is blessed for ever, and we will speak well of him. Peace in heaven. Let the God of heaven send peace and success to his undertaking, and then there will be glory in the highest. It will redound to the glory of the most high God; and the angels, the glorious inhabitants of the upper world, will give him the glory of it. Compare this song of the saints on earth with that of the angels, Luk 2:14. They both agree to give glory to God in the highest. There the praises of both centre; the angels say, On earth peace, rejoicing in the benefit which men on earth have by Christ; the saints say, Peace in heaven, rejoicing in the benefit which the angels have by Christ. Such is the communion we have with the holy angels that, as they rejoice in the peace on earth, so we rejoice in the peace in heaven, the peace God makes in his high places (Job 25:2), and both in Christ, who hath reconciled all things to himself, whether things on earth or things in heaven.
VIII.Christ's triumph's, and his disciples' joyful praises of them, are the vexation of proud Pharisees, that are enemies to him and his kingdom.
There were some Pharisees among the multitude who were so far from joining with them that they were enraged at them, and, Christ being a famous example of humility, they thought that he would not admit such acclamations as these, and therefore expected that he should rebuke his disciples, Luk 19:39. But it is the honour of Christ that, as he despises the contempt of the proud, so he accepts the praises of the humble.
IX.Whether men praise Christ or no he will, and shall, and must be praised (Luk 19:40):
If these should hold their peace, and not speak the praises of the Messiah's kingdom, the stones would immediately cry out, rather than that Christ should not be praised. This was, in effect, literally fulfilled, when, upon men's reviling Christ upon the cross, instead of praising him, and his own disciples' sinking into a profound silence, the earth did quake and the rocks rent. Pharisees would silence the praises of Christ, but they cannot gain their point; for as God can out of stones raise up children unto Abraham, so he can out of the mouths of those children perfect praise.
Historical interpretation
Seven Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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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.
It is not strange if the rocks would respond against their nature with praises of the Lord since murderers, harder than rocks, also proclaim them. Perhaps this means when the Jews are speechless after the Lord's passion, the living stones, according to Peter, will cry out. Even with mixed emotions, the crowd nevertheless leads God to his temple with praise.
Nor is it wonderful that the stones against their nature should chaunt forth the praises of the Lord, whom His murderers, harder than the rocks, proclaim aloud, that is, the multitude, in a little while about to crucify their God, denying Him in their hearts, whom with their mouths they confess. Or perhaps it is said, because, when the Jews were struck silent after the Lord's Passion, the living stones, as Peter calls them, (1 Pet. 2:5.) were about to cry out.
Rightly we read that the crowds praising God met Him at the descent of the mountain, that they might signify that the works of the heavenly mystery had come to them from heaven.
The Pharisees truly complained because Christ was praised. They came near and said, "Rebuke your disciples." O Pharisee, what wrong action did they do? What charge do you bring against the disciples or how would you rebuke them? They have not sinned in any way but have rather done what is praiseworthy. They extol as King and Lord the One the law had before pointed out by many symbols and types. The ancient company of the holy prophets had preached of him. You despised him and grieved him by your great jealousy. Your duty was to join the rest in their praises. Your duty was to withdraw far from your innate wickedness and to change your way for the better. Your duty was to follow the sacred Scriptures and to thirst after the knowledge of the truth. You did not do this, but transferring your words to the contrary, you wanted to rebuke the heralds of the truth.
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.
And some of the Pharisees from the crowd said to Him: Teacher, rebuke Your disciples. The dementia of the envious is remarkable, who do not doubt to call Him Teacher because they knew He taught the truth; yet, they think His disciples should be rebuked, as if they were better taught, and they advise Him to correct those He instructed, whom they see manifest as God by His approving signs.
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.
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Summary
Luke 19:39 captures a critical moment during Jesus' Triumphal Entry into Jerusalem, where a segment of the Pharisees, observing the fervent praise of Jesus' disciples, demanded that Jesus silence them. This request highlights the deep-seated opposition of the religious elite to Jesus' public acclamation as Messiah and King, setting the stage for Jesus' profound response regarding the irrepressible nature of divine truth and praise.
Context
Literary Context
This verse is embedded within the climactic narrative of Jesus' Triumphal Entry into Jerusalem, a pivotal event preceding His passion. Immediately prior, Luke 19:37-38 describes the large crowd of disciples erupting in joyful praise, celebrating Jesus as the coming King and attributing glory to God for all the mighty works they had witnessed. The Pharisees' demand in Luke 19:39 directly interrupts this scene of spontaneous worship. Jesus' subsequent response in Luke 19:40 and His lament over Jerusalem in Luke 19:41-44 provide the immediate narrative follow-up, emphasizing the divine necessity of His recognition and the tragic consequences of Jerusalem's rejection. The entire passage underscores the escalating tension between Jesus and the religious establishment as He approaches His ultimate confrontation in the capital.
Historical & Cultural Context
The Triumphal Entry occurred during the Passover festival, a time when Jerusalem swelled with Jewish pilgrims, and messianic fervor was often heightened. The Pharisees were a prominent Jewish religious sect known for their strict adherence to the Mosaic Law and oral traditions. They frequently clashed with Jesus over His interpretation of the Law, His association with "sinners," and His claims to divine authority. Their demand to silence the disciples stemmed from several concerns: fear of Roman reprisal for a perceived political uprising (as "King" could be seen as a challenge to Caesar), theological opposition to Jesus' messianic claims (which they often deemed blasphemous), and a desire to maintain their own religious authority and social order. The public acclamation of Jesus as "King" and "one who comes in the name of the Lord" (a clear messianic title) was deeply unsettling and threatening to their established power.
Key Themes
Luke 19:39 contributes significantly to several key themes in Luke's Gospel. Firstly, it highlights the persistent opposition of the religious establishment to Jesus, a theme that runs throughout Luke's narrative. Despite overwhelming evidence of His miracles and teachings, the Pharisees consistently sought to discredit or silence Him. Secondly, it underscores the theme of messianic kingship and recognition, as the disciples' praise explicitly acknowledges Jesus' royal identity, fulfilling prophecies such as Zechariah 9:9. Thirdly, the verse sets the stage for the irrepressible nature of God's truth and praise, demonstrated by Jesus' response in Luke 19:40, where He asserts that even creation would cry out if His followers were silenced. This emphasizes that Jesus' identity and mission are divinely ordained and cannot ultimately be suppressed by human opposition.
Exposition and Analysis
Key Word Analysis
Derived from a Hebrew word meaning "separatist," this term refers to a prominent Jewish religious sect. They were characterized by their strict observance of the Mosaic Law and oral traditions, often seeing themselves as exclusively religious and set apart. In this context, their presence among the multitude and their demand reveal their watchful, often critical, stance toward Jesus, viewing His popular acclaim as a challenge to their authority and interpretation of God's will.
From the root meaning "to teach," this word signifies an instructor or teacher. The Pharisees address Jesus with this title, acknowledging His role as a teacher, yet paradoxically, they reject the very truth He embodies and teaches. Their use of "Master" here is not an expression of submission but a formal address to someone they believe should be able to control His followers, implying that Jesus has authority over them and should exercise it to suppress their praise.
This verb, formed from "upon" and "to honor/value," means to tax upon, censure, admonish, or forbid. It carries the sense of a stern warning or command to silence. The Pharisees' demand for Jesus to "rebuke" His disciples is a request for Him to exercise His authority to suppress their public acclamation, which they perceive as disorderly, blasphemous, or politically dangerous. This is the same word used when Jesus rebukes demons or even the wind and waves, highlighting the Pharisees' desire for Jesus to use His power to silence the truth.
Verse Breakdown
"And some of the Pharisees from among the multitude"
This clause establishes the identity of the speakers and their position. Not all Pharisees were present, but "some" were, indicating their pervasive presence and consistent opposition to Jesus. Their presence "from among the multitude" suggests they were observing the scene closely, perhaps even embedded within the crowd, making their objection a direct response to the disciples' public display of worship.
"said unto him, Master,"
This identifies the direct address to Jesus. The use of "Master" (didáskalos) is a formal and respectful address, yet it is immediately followed by a demand that undermines Jesus' identity. It implies that they acknowledge His teaching authority but wish Him to wield it in a way that aligns with their own agenda, rather than allowing the truth of His messianic identity to be proclaimed.
"rebuke thy disciples."
This is the core of their demand. They are asking Jesus to silence His followers, to put an end to their loud and joyful acclamation of Him as King. Their request to "rebuke" them signifies their desire for Jesus to censure, admonish, or forbid the disciples from continuing their praise, revealing their discomfort with the public recognition of Jesus' messianic claims and their desire to control the narrative surrounding Him.
Literary Devices
Luke 19:39 employs several literary devices. Irony is prominent, as the very religious leaders who should have been the first to recognize and welcome the Messiah are instead the ones demanding His praise be silenced. Their request for Jesus, the "Master," to "rebuke" His disciples for proclaiming His true identity is deeply ironic. There is also a strong element of Contrast between the spontaneous, joyful, and divinely inspired praise of the disciples and the cold, calculating opposition of the Pharisees. This contrast highlights the spiritual blindness of the religious elite versus the spiritual insight of the common people. Furthermore, the verse serves as Foreshadowing, hinting at the escalating conflict that will culminate in Jesus' crucifixion, where the religious leaders ultimately succeed in silencing Him, albeit temporarily, through death.
Theological and Thematic Connections
The Pharisees' demand to silence the disciples' praise in Luke 19:39 underscores a profound theological truth: the inherent and irrepressible nature of God's glory and the recognition due to His Messiah. Their attempt to suppress the truth highlights the human tendency to resist divine revelation when it challenges established power structures or preconceived notions. However, Jesus' subsequent response in Luke 19:40 reveals that the praise for Him is not merely human enthusiasm but a divinely necessitated act, so essential that if humans were to fall silent, creation itself would bear witness. This speaks to God's sovereignty and the inevitability of His plan, where the truth of Christ's identity will ultimately be proclaimed, whether by willing hearts or by the very stones.
Reflection and Application
Luke 19:39 serves as a powerful reminder that genuine faith and worship often encounter resistance from those who either misunderstand or actively oppose the truth of Christ. Like the disciples, we are called to be courageous in our praise and proclamation of Jesus as King, even when faced with skepticism, criticism, or outright hostility. This verse challenges us to consider whether our own lives reflect an uninhibited joy in Christ, or if we allow fear of others' opinions to silence our witness. It also encourages us to discern the nature of opposition we may face, recognizing that attempts to suppress the truth of the Gospel are not new but have been present since Jesus' earthly ministry. Ultimately, the passage instills confidence that the truth of Jesus' identity and reign is so fundamental and divinely ordained that it cannot be ultimately suppressed; it will find a voice, even if it means the stones cry out. Our privilege is to be among those who willingly and joyfully declare His glory.
Questions for Reflection
FAQ
Why were the Pharisees so upset by the disciples' praise?
The Pharisees were upset for a combination of theological, political, and social reasons. The disciples' shouts of "Blessed be the King that cometh in the name of the Lord" (Luke 19:38) were a clear messianic acclamation, publicly declaring Jesus as the long-awaited King of Israel. From a theological standpoint, the Pharisees rejected Jesus' claims to messiahship and divine authority, viewing such public worship as blasphemous or a dangerous misdirection of the people. Politically, they feared that such a public display of "kingship" would provoke the Roman authorities, who were always wary of any potential rebellion or challenge to their rule, especially during the Passover festival when Jerusalem was volatile. Socially, this popular movement threatened their own religious authority and control over the people, as Jesus' growing influence undermined their established position. They sought to maintain order and tradition, and the spontaneous, joyful, and seemingly uncontrolled praise of the multitude was deeply unsettling to them.
Christ-Centered Fulfillment
Luke 19:39, with the Pharisees' demand to silence the praise of Jesus' disciples, powerfully foreshadows the ultimate rejection of Christ by the religious authorities, yet simultaneously affirms the unstoppable nature of His divine mission and ultimate triumph. The "King" whom the disciples acclaimed and the Pharisees sought to silence is the very Lamb of God who takes away the sin of the world, whose praise, even if rejected by some, is eternally secured. The Triumphal Entry, though met with opposition, points to Jesus' true kingship, not of an earthly kingdom, but of a spiritual one established through His death and resurrection. The "rebuke" demanded by the Pharisees ultimately failed, as Jesus' resurrection ensured that His name would be proclaimed to all nations (Luke 24:47). The praise that the Pharisees tried to suppress on earth will one day be universal, as every knee will bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. Thus, the fleeting human attempt to silence the praise of the King only serves to highlight the eternal, divine decree that He is worthy of all glory, honor, and praise, a truth that echoes from the Triumphal Entry to the throne room of heaven (Revelation 5:12-13).