Luke 19:29Meaning & Commentary from the Church Fathers

Thus, where the residence of the teaching word and adherence to that word exists, the Lord's disciples are dispatched to free individuals ensnared by sinful entanglements and worldly concerns, transforming them from servants of multiple lords and gods into devoted followers of one Lord, Jesus, and one God, the Father. Conversely, in the absence of a house of obedience—where the teachings of the instructor are not embraced—such liberating acts do not occur, and the donkey remains tied. The sending of two signifies the roles of both prophets and apostles in guiding the Gentiles to Christ and leading them to obedience to Him.

Yet, deceived by Satan and led astray, mankind, made in God’s image, became ignorant of the Creator. The inhabitants of the earth were humbled to a state of irrationality and ignorance. The blessed prophet David mournfully observes this plight, stating, ‘Man in honour did not understand it; he is comparable to the beast without reason, and became like it.’ It is therefore likely that the ancient donkey symbolizes the Jewish synagogue, which had grown desensitized by neglecting the Law given through Moses, disregarding the holy prophets, and rebelling against Christ, who called it to faith and enlightenment. For He proclaimed, ‘I am the light of the world; he that believeth in Me shall not walk in darkness, but shall have the light of life.’ The darkness He refers to is undoubtedly the ignorance and blindness of the mind, along with profound irrationality. The colt, still immature, signifies the new nation arising from the Gentiles, who also lacked understanding and had gone astray. Yet, Christ became their wisdom, ‘for in Him are all the treasures of wisdom and the mysteries of knowledge.’ Therefore, the foal is presented for which Christ sent forth two disciples. What does this signify? It indicates that Christ calls the Gentiles, illuminating them with the truth, and two groups assist Him in this mission: prophets and apostles. The Gentiles come to faith through the preaching of the apostles, who consistently reference the Law and the prophets. One even urged those summoned by faith to recognize the glory of Christ, declaring, ‘But we have a more reliable prophetic word, which it is well for you to look upon as a torch shining in a dark place, until the day dawns and a bright star rises in your hearts.’ Before the arrival of the Savior, the prophecies of the Law and the prophets concerning Christ served merely as a torch in a dark setting, for the understanding of the Jews was overshadowed by ignorance. They failed to discern the significance of what was foretold about Christ. However, with the arrival of the light of truth, the prophetic message transformed from a faint torch into the brilliant rays of the morning star.

2. He came to the Mount of Olives to cultivate new olive trees at the pinnacle of virtue, whose mother is the heavenly Jerusalem (Gal. 4:26). On this mountain, the Earthworker from heaven and all who are rooted in God's house (Psalm 91:14) can proclaim, “I am like a flourishing olive tree in the house of God” (Psalm 51:10). This mountain could well represent Christ, who alone has the power to raise such olive trees—not just ordinary trees heavy with fruit, but nations that bear fruit through the Spirit. We ascend through Him and to Him; He is both the door and the way (see Jn. 10:7-9; Jn. 14:6). He opens and unveils; within Him, those who enter knock, and He is worshipped by those who are perfected.

3. In the village, a young donkey was tied to another donkey. It was bound, and no one could untie it except by the Lord's command. It was liberated by the apostolic hand—such an extraordinary act, such vibrant life, such immense grace! Be like this, and you will have the ability to free the oppressed.

4. Let us recall who, after being exiled from paradise due to sin, was bound in this village (see Gen. 3:23). Observe how those who were cast out by death have been restored by Life. In the Gospel of Matthew, there is mention of a donkey and a young colt (see Matt. 21:2). Just as both sexes were banished in the form of two individuals, they have been restored in the guise of two animals. The Evangelist depicts Eve, the source of sin, as the donkey, while the young donkey symbolizes all Gentile nations.

5. The Lord rides upon a young donkey, and it is aptly noted that it is one “on which no man has sat” (Luke 19:30), for Christ was the first to invite the Gentile nations into the Church. As noted in Mark, it is again stated that it is “on which no man has sat” (Mark 11:2). Nevertheless, the donkey was entangled in the chains of disbelief, serving an unjust master and compelled by sin to obey, not a true master by nature, but one created by sin itself. Thus, it is proclaimed that the Lord is recognized as the only true Lord. Although many gods and masters exist (1 Cor. 8:5), there is but one God and one Lord (see 1 Cor. 8:6; Eph. 4:5). While the Lord does not reveal His name here, He is defined not by personal attributes but by the perfection of His essence.

6. Mark emphasizes that the donkey was tied at the gate (Mk. 11:4) because anyone outside of Christ remains on the street, while those within Christ are not. To be outside signifies a lack of ownership, devoid of a fence, sustenance, or shelter—an unfortunate bondage without clear obligations to one Lord, but instead to many masters. While all others bind for their own purposes, He liberates, wishing to possess, understanding that the gift of freedom is stronger than any chains.

7. It is noteworthy that two disciples were sent: Peter to Cornelius and Paul to others (see Acts 10:1-16, 24-48; Acts 13:2). While the number of disciples is mentioned, their names are not specified. Those wishing to identify them might consider Philip, who, having been sent by the Holy Spirit to Gaza, baptized the eunuch of Candace's queen and spread the word of God in all cities from Azotus to Caesarea (see Acts 8:26-40). Additionally, the mention of the disciples' swift return should not be overlooked (see Mark 11:3).

Yet, the Lord could have chosen to enter the city in obscurity, either alone or with His disciples, or even opted to refrain from going to Jerusalem altogether amidst such perilous conditions. However, He deemed it essential; it wasn't merely a case of seizing a fortunate circumstance. Rather, this intention was evident from His previous actions. A similar sentiment was observable in Jericho. His deliberate intent was further highlighted when, despite Bethany’s proximity to Jerusalem, He instructed two of His disciples to proceed ahead and secure a young donkey and its colt from the village of Bethphage as He descended the Mount of Olives. The disciples placed their garments upon the animals, and Jesus mounted the young donkey, one that had never been used for labor. This act clearly fulfilled the prophecy, symbolizing the entry of the Messiah into Jerusalem, presenting Himself as a gentle and peaceful king who intentionally chose this humble animal as a sign of peace rather than conflict (Zechariah 9:9-10). In this manner, He became visible to all, further igniting the people's enthusiasm.

During significant feasts, throngs of worshippers traditionally entered the holy city with great reverence and joy. As the prophet and esteemed teacher recognized by all, Christ naturally sought to make a notable entrance. He used this opportunity to unveil His glory one final time. Until that moment, He had typically approached Jerusalem on foot; now, He chose to enter in the same manner as His ancestor David, riding on a donkey. This gentle and serviceable animal was greatly cherished in the East, tied to numerous historical narratives that rendered it even more esteemed among the Jewish people than the proud horses imported from Egypt. Its significance was further heightened by the prophet's solemn announcement that the Messiah-King would arrive in Jerusalem on a donkey (Zechariah 9:9). Thus, such an entrance would serve as a striking and profound testament to His Messiahship.

Early in the morning of the ninth of Nisan, the Saviour departed from His peaceful and welcoming abode in Bethany, and in accordance with custom, He walked with His disciples toward Jerusalem. As they descended into a small valley adorned with fig and olive trees, they made their way to the village of Bethphage, which, in rabbinical terms, was considered part of Jerusalem due to its proximity. Among the many secret disciples and followers of Christ, He instructed two of His disciples to secure a donkey from a friend residing in Bethphage for His ceremonial entrance into the city. The disciples obeyed His command precisely, returning with both a donkey and her colt.

The people joyfully glorified God, focusing their praise especially on the ‘miracles’ they had experienced, prominently including the amazing healings, such as that of the blind man in Jericho, and the resurrection of Lazarus (see John 12:17-18). The phrase, “Peace in heaven,” suggests a parallel structure that reveals the term "peace" should not be interpreted merely as quietness or stillness, which always exists in heaven, but rather signifies victory, joy, or celebration.