Luke 19:31Meaning & Commentary from the Church Fathers

This carries a profound meaning: Bethany signifies ‘house of obedience,’ while Bethphage translates to ‘house of jaws,’ a location associated with priests. As stipulated in the Law (Deuteronomy 18:3), priests were endowed with the ability to teach and admonish.

Therefore, where the teaching word exists in a house of obedience, the Lord’s disciples are dispatched to release individuals ensnared by sin and worldly anxieties, transforming them from being slaves to multiple masters and gods into devoted followers of one Lord Jesus and one God the Father. Conversely, in settings devoid of such a house of obedience, where the teaching word is not accepted, no transformative event occurs, and the donkey remains bound. It is noteworthy that two are sent, indicating that two orders, prophets and apostles, facilitate the Gentiles’ journey to Christ and their submission to Him. They bring forth a donkey from a certain ‘village,’ which highlights the simplicity and ignorance of the Gentile nations. Having neither adhered to the Mosaic Law nor the prophetic teachings, they are likened to a lack of understanding. However, as recorded by another evangelist (Matt. 21:15), the children also cried out, ‘Hosanna to the Son of David,’ which may represent the same new people who, believing in Jesus—born of the lineage of David—were glorifying God, as stated, ‘The generation to come shall praise the Lord’ (Ps. 101:19).

However, Satan, through deception, led mankind astray, severing them from an understanding of the God who fashioned all things. He brought the inhabitants of the earth to a state of profound ignorance and confusion. In his sorrow, the blessed prophet David lamented, saying: "Man in honour did not understand it: he is comparable to the beast without reason, and became like it." Thus, it is likely that this ancient donkey symbolizes the Jewish synagogue, which had grown dull by neglecting the law of Moses, disregarding the holy prophets, and disobeying Christ, who called them to faith and enlightenment. As Christ stated, "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 clearly a state of ignorance, mental blindness, and a lack of reason. The untrained colt symbolizes a new people emerging from the Gentiles, who, like the colt, were by nature irrational and lost. Yet Christ became their wisdom, "for in Him are all the treasures of wisdom and the mysteries of knowledge." Thus, the foal is provided for which Christ instructed two disciples to seek. What does this signify? It signifies that Christ summons the Gentiles, illuminating them with the light of truth, aided by two categories of servants: prophets and apostles. The Gentiles come to faith through the apostles’ preaching, who confirm their messages with references from the law and the prophets. One apostle even addressed those called by faith to acknowledge Christ's glory, stating, "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." Prior to the Savior’s arrival, the predictions of the Law and the prophets concerning Christ were as a flickering torch in a dark place. The Jewish mind was often dull, steeped in thick darkness, and they failed to grasp the significance of what was said about Christ. However, when the light of truth emerged, the prophetic word transformed from a mere torch into the brilliant rays of a morning star.

He ascended to the Mount of Olives to plant new olive trees on the pinnacle of virtue, whose matron is the heavenly Jerusalem, as referenced in Galatians 4:26. On this mountain, the Heavenly Creator and all who are nurtured in God’s household, as indicated in Psalm 91:14, can affirm, "I am like a flourishing olive tree in the house of God," as stated in Psalm 51:10. This mountain may symbolize Christ, for only He can nurture such olive trees—not mere physical trees laden with fruit, but nations that bear fruit through the Spirit. By Him and for Him, we ascend; He is both the door and the way, as described in John 10:7-9 and John 14:6. He opens and unveils; in Him, those who enter knock, and He is adored by the perfect.

In a village, a young donkey was tied to a donkey. Bound and unable to be free without the Lord's command, it was liberated by the hands of the apostles—such a magnificent act, such a profound life, such an incredible grace! Strive to be like this, and you will have the power to set the captives free.

Let us recall who, after being expelled from paradise for sin, was bound in the village, as seen in Genesis 3:23. Witness how those who were driven out by death are returned to life. In the gospel of Matthew, the mention of a donkey and a young donkey illustrates this, as seen in Matthew 21:2. Just as both sexes were cast out through two individuals, so they are restored in the form of two animals. The donkey signifies Eve, the mother of transgression, while the young donkey embodies all the Gentile nations.

The Lord rides on a young donkey, aptly noted as one "on whom no man sat," according to Luke 19:30, indicating that Christ was the first to summon the Gentile nations into His Church. This is similarly stated in Mark 11:2. However, the donkey was bound by the chains of disbelief, subjected to an unjust master, and forced and constrained by sin. He could not rightfully claim mastery since he was made a master through sin rather than nature. Thus, it is proclaimed of the Lord, and Christ is recognized as the sole Sovereign. Many may claim to be gods and masters, as in 1 Corinthians 8:5, yet there is one God and one Lord, in accordance with 1 Corinthians 8:6 and Ephesians 4:5. While the Lord does not name Himself here, He is identified by the perfection of His essence.

Mark also specifies that the donkey was tied at the gate, as indicated in Mark 11:4; for anyone not in Christ exists outside, on the street, while those in Christ do not. To be outside signifies lack of ownership, devoid of protection, nourishment, or a stable. It is a miserable servitude, without clear commitments, belonging not to one Lord but to many masters—each binding to control. Yet He liberates, wishing to embrace and recognizing that the gift of freedom is stronger than bondage.

It is significant that two disciples are dispatched, with Peter sent to Cornelius and Paul to others, as recorded in Acts 10:1-16, 24-48 and Acts 13:2. The disciples' numerical identification is provided, although their names remain unmentioned. Those wishing to discover their identities may consider Philip, who, led by the Holy Spirit to Gaza, baptized the eunuch of Candace’s queen and spread the Word of God in all the cities from Azotus to Caesarea, as noted in Acts 8:26-40. Furthermore, we should not overlook the reference to the swift return of the disciples, as seen in Mark 11:3.

He could have entered Jerusalem discreetly, with or without His disciples, or He could have chosen not to go to Jerusalem in such a precarious situation. Yet, He deemed it necessary, and it cannot merely be said that He capitalized on these circumstances as though they were accidental. Instead, it stemmed from His prior actions. A similar situation had occurred in Jericho. His purpose became even clearer when, despite Bethany's closeness to Jerusalem, He instructed two disciples to go ahead to the village of Bethphage, descending from the Mount of Olives, to arrange for a donkey and a colt. The disciples placed their garments on the animals, and Jesus mounted a young donkey that had never been ridden. This action was evidently in fulfillment of prophecy, symbolizing the advent of the Messiah to Jerusalem, portraying Him as a peaceful and gentle king who consciously chose an animal emblematic of tranquility rather than conflict (Zechariah 9:9-10). In this position, He became visible to all, further stirring the excitement of the people.

Unlike a royal procession into the capital of the Jewish kingdom, Jesus entered humbly seated on a young donkey, adorned only with the simple garments of His modest apostles rather than luxurious attire. Thus, the prophecy was fulfilled, as noted by the Evangelists Matthew and John, who stated, ‘Say to the daughter of Zion, ‘Behold, your King is coming gently to you, riding on a donkey and a young donkey, the foal of a beast of burden.’

During great festivals, throngs of worshipers would customarily enter the holy city joyously from all directions. As a prophet and esteemed teacher recognized by the populace, Christ needed to make a prominent entrance; He seized this occasion to unveil His glory one final time. Previously, He had entered Jerusalem on foot, but now He chose to ride in as His ancestor David had done, specifically on a donkey. This gentle and serviceable creature was greatly valued in the East, and the Jews held many historical associations with it, which made it more revered to them than the majestic horses brought from Egypt. The significance of the donkey was further enhanced by the prophet’s words that the Messiah-King would arrive in Jerusalem on such an animal (Zechariah 9:9). Thus, this entry by the Saviour into the holy city stood as the most compelling declaration of His Messiahship.

Early on the morning of the ninth Nisan, the Saviour departed from His peaceful and warm accommodations in Bethany, and according to tradition, walked with His disciples toward Jerusalem. Traversing a small valley adorned with fig and olive trees, they approached the village of Bethphage, which, like Bethany, was situated so closely to Jerusalem that it was regarded as part of it according to rabbinical law. At that time, several secret followers of Christ resided in various locations, and likely to one of these individuals living in Bethphage, He sent two of His disciples to retrieve a donkey for the momentous entrance into the city. The disciples carried out His instructions without fail, bringing back both a donkey and its colt.

Their praises focused particularly on the ‘miracles’ they had observed, notably the remarkable acts performed recently, including the healing of the blind man in Jericho and the resurrection of Lazarus (cf. Jn. 12:17-18). The proclamation, "Peace in heaven," indicates that the term peace in this context should be interpreted not as stillness or calm—attributes inherently found in heaven—but rather as a declaration of triumph, joy, or celebration.