Luke 19:33Meaning & Commentary from the Church Fathers

The donkey had been tied and had many masters but was set free by those sent, namely the ‘apostles.’ This symbolizes that Bethany means ‘house of obedience,’ while Bethphage translates to ‘house of jaws,’ a location fitting for priests, who were given the jaws prescribed in the Law (Deuteronomy 18:3). These jaws represent the teaching word that instructs and refines understanding. Therefore, in the place where the word of teaching and obedience prevails, the Lord’s disciples are dispatched to release individuals ensnared by sinful entanglements and worldly distractions. They transform them from the bondage of multiple masters and deities into devoted followers of the one Lord Jesus and one God the Father. Conversely, where the house of obedience is absent, and the teacher's message is unwelcomed, such liberating acts do not occur, and the donkey remains bound.

Two are sent, indicating that two groups—prophets and apostles—serve to lead the Gentiles to Christ and guide them in obedience to Him. They retrieve a donkey from a particular ‘village’ (hamlet), illustrating that the Gentile peoples were marked by simplicity and ignorance. They had not adhered to either the teachings of Moses or the prophets but were indeed unlearned. However, as another Gospel writer notes (Matt. 21:15), when children cried out, ‘Hosanna to the Son of David,’ this could also signify the same new people who, believing in Jesus, the descendant of David, were glorifying God, as it is written, ‘The generation to come shall praise the Lord’ (Ps. 101:19).

However, if the Lord had chosen not to make such a grand entrance, He could have easily done so; He could have entered Jerusalem discreetly, with or without His disciples, or even opted not to go there at all given the perilous situation. Yet, He deemed it necessary to proceed in this manner, and it would be inaccurate to claim that He merely capitalized on accidental circumstances. Rather, it was consistent with His previous actions, reminiscent of His time in Jericho. He emphasized the intentional nature of this act by sending two disciples ahead of Him to the village of Bethphage to secure a donkey and a colt, despite the close distance from Bethany to Jerusalem. The disciples placed their garments upon the animals, and Jesus rode on a young donkey, one that had never been used for labor. This fulfilled prophecy, illustrating the arrival of the Messiah to Jerusalem and portraying Him as a gentle and peaceful king who deliberately chose this humble steed as a symbol of peace rather than conflict (Zechariah 9:9-10). In this way, He became visibly accessible to all, which further heightened the enthusiasm of the crowd.

Christ did not make His entrance into the capital of the Jewish kingdom in a grand chariot pulled by horses; rather, He rode on a young donkey, adorned with the humble garments of His devoted followers instead of luxurious attire. This act fulfilled the prophecy as articulated by the Evangelists Matthew and John, which declared, ‘Say to the daughter of Zion, Behold, your King is coming lowly to you, seated on a donkey and a colt, the foal of a beast of burden.’

Traditionally, before major feasts, crowds of worshippers would gather from all around to enter the holy city with solemnity and various joyful expressions. Recognized widely as a prophet and esteemed teacher, Christ needed to adopt a notable position; thus, He seized this opportunity to reveal His glory one last time. Previously, He had entered Jerusalem on foot, but now He sought to enter as His ancestor David had, riding 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 even more respected and cherished than the proud horses imported from Egypt. Its importance was further magnified by the prophet's significant proclamation that the Messiah-King would make His entrance into Jerusalem on a donkey (Zechariah 9:9). Therefore, the Saviour’s entrance into the sacred city served as the most effective and compelling affirmation of His Messiahship.

In the early hours of the ninth Nisan, the Saviour departed from His tranquil and welcoming shelter in Bethany and, as was customary, walked with His disciples to Jerusalem. They descended into a small valley adorned with fig and olive trees and approached the village of Bethphage, which was so close to Jerusalem that rabbinical law regarded it as part of the city. At this time, some secret disciples and followers of Christ resided in various locations, and to one of these individuals in Bethphage, He sent two of His disciples to retrieve a donkey for the ceremonial entrance into Jerusalem. The disciples diligently obeyed His instruction and brought back both a donkey and its colt.

The view of Jerusalem was particularly stunning, and as the great Miracle Worker made His solemn approach, the enthusiasm of the crowd surged with remarkable intensity. The depiction of the people’s excitement in Luke is especially vivid. They joyfully extolled God, predominantly celebrating the “miracles” they had observed, including the remarkable events recently performed, such as the healing of the blind man from Jericho and the resurrection of Lazarus (see John 12:17-18). The phrase "Peace in heaven" and its surrounding context suggest that the term "peace" here does not signify mere tranquility—which is always present in heaven—but rather conveys a sense of victory, joy, or jubilance.