Luke 19:35Meaning & Commentary from the Church Fathers

The implication here is that Bethany, meaning ‘house of obedience,’ and Bethphage, meaning ‘house of jaws,’ serve as fitting terms for the priests, who were given authority as outlined in the Law (Deuteronomy 18:3). These jaws signify the teaching word that sharpens and instructs the mind. Thus, where there exists a place of teaching and adherence to that instruction, the followers of the Lord are dispatched to release individuals bound by sinful restraints and worldly concerns, transforming them from servants of various masters and idols into devoted worshippers of the one Lord Jesus and God the Father. Conversely, where there is no house of obedience and the teachings of the instructor go unacknowledged, nothing of this nature occurs, and the donkey remains tied.

There are ‘two’ sent, indicating that two groups, prophets and apostles, are tasked with bringing the Gentiles to Christ and ensuring their obedience to Him. They retrieve a donkey from a particular ‘village’ to signify the great simplicity and ignorance of the Gentile people, who had neither followed Mosaic law nor prophetic teachings and were likened to an uneducated donkey. Yet, as another evangelist observes (Matt. 21:15), the children shouted, ‘Hosanna to the Son of David,’ which may also refer to this new group of people who, through their faith in Jesus, descended from David, were glorifying God, in accordance with the prophetic declaration that ‘The generation to come shall praise the Lord’ (Ps. 101:19).

This reflects the meaning of the exaltation expressed by the Psalmist regarding Christ, the Redeemer of all, when he states, ‘With bridle and scourge Thou wilt restrain the jaws of them that draw not nigh unto Thee.’ The Scriptures clearly reveal that many Gentiles were also summoned to repentance and faithfulness by the holy prophets. Indeed, God proclaimed at one point, ‘Gather yourselves together, and come: consult among yourselves, ye that are saved of the Gentiles.’

His intention was to purify the depths of our souls and to reside within the innermost caverns of our minds as a spiritual Rider, penetrating with His divine presence to oversee the direction of our thoughts, restrain the pleasures of the flesh, and transform the hearts of the unconverted, guiding them along the path of righteousness. Blessed are those who have welcomed this divine Rider into the depths of their souls. Truly blessed are those whom the heavenly Word restrains, placing a guiding bridle upon their lips.

What, then, is this bridle, beloved brethren? Who will enlighten me on how it restricts or allows the speech of men? Paul revealed to me, “Let the word be given me for the opening of my mouth” (Eph. 6:19). If the word serves as a bridle, if it is akin to a horn, it becomes difficult for one to resist the call of the horn (Acts 9:5; 26:14). First, we must be reminded to open our hearts, to carry the horn, and to bear the yoke. Another apostle instructs us to discipline the tongue, for the virtue of silence is indeed rarer than the gift of words (see James 3:1-10). Yet most importantly, let us learn from Christ! He, like one silent, did not open His mouth (cf. Is. 53:7; Ps. 37:4; Ps. 38:3). He endured suffering without protest, becoming a suitable dwelling place for God.

Let us learn from the servant of God how to carry Christ within ourselves, for He first bears us, much like a shepherd bears a lost sheep (cf. Luke 15:4-7). We must learn to yield the robust shoulders of our souls to God! Learn to be under the authority of Christ so that you may free yourself from the bonds of the world! Not everyone easily accepts the burden of Christ; only those can say, “I am weary and deeply troubled; I cry out for the travail of my heart” (Ps. 37:9). If you desire not to stray, tread with clean feet on the garments of the saints. But be cautious of stepping onto soiled grounds, and avoid diverging from the pathway established by the prophets. Those who preceded Christ adorned the road to the Temple of God with their garments, making it safer for future Gentiles. The Lord's disciples, much like garments, adorned their bodies, and through their martyrdom cleared the way through the hostile multitude, allowing you to journey through without faltering. We do not dismiss the notion that the donkey may also have walked upon the garments of the Jews, should anyone hold to this interpretation.

Do not overlook this donkey! Beneath its outward appearance may dwell ravenous wolves (cf. Matt. 7:15). Hidden beneath the guise of a beast could be the true essence of the heart (1 Pet. 3:4), and the soul filled with the Divine can grow strong under the cover of the mortal frame shared with animals. St. John underscored the symbolic representation of humanity in this young donkey by recounting how the people took up young palm branches (see Jn. 12:13). The righteous will flourish like a palm tree (Ps. 91:13). As Christ approaches, the banners of righteousness and symbols of victory rise high over the shoulders of the people. What astonishes the crowd at the unfolding of this mystery? They may not grasp it all, yet they marvel that Wisdom rides upon the donkey, Power remains, and Truth is exalted.

Let not the donkey be neglected. She beheld the angel of the Lord, invisible to man (see Num. 22:22-33). She recognized him, honored him, and spoke, revealing that in the days to come, prior to the arrival of the great angel of God (cf. Is. 9:6), the Gentiles, once like donkeys, will receive the gift of speech.

He could have entered Jerusalem discreetly, either alone or with just His disciples, or even chosen to forgo Jerusalem altogether under such potentially dangerous conditions. Yet, He deemed it essential to make a public entrance, and it cannot merely be viewed as taking advantage of fortuitous circumstances. This was aligned with His prior actions, reminiscent of what had happened in Jericho. His intent became even more apparent when, despite the close proximity of Bethany to Jerusalem, He instructed two of His disciples to precede Him into the village of Bethphage on the descent from the Mount of Olives to procure a donkey and a colt. The disciples placed their garments on the animals, and Jesus mounted a young donkey, one that had never been employed for work. This act was clearly in fulfillment of prophecy, which signified the arrival of the Messiah to Jerusalem, embodying a gentle and peaceful king who purposefully chose this animal as a token of peace rather than conflict (Zechariah 9:9-10). In this way, He made Himself visible to all, further heightening the excitement among the people.

Instead of entering the capital of the Jewish kingdom in a majestic chariot pulled by horses, He arrived on a young donkey, adorned with the humble clothes of His impoverished disciples rather than fine garments. This act fulfilled the prophetic word, as recorded by the Evangelists Matthew and John, which foretold, "Say to the daughter of Zion, ‘Behold, your King is coming to you humble, riding on a donkey, and on a colt, the foal of a donkey.’"

As was customary during significant feasts, crowds of worshipers would gather from various regions to enter the holy city in a spirit of celebration. Christ, recognized by the people as a prophet and esteemed teacher, desired to make a noteworthy entrance. He decided to seize this moment to reveal His glory one last time. Whereas He had typically walked into Jerusalem previously, now He opted to enter as King David had done, riding upon a donkey. This humble and valuable creature was held in high regard in the East, and the Jews associated it with rich historical significance, making it even more cherished than the majestic horses brought from Egypt. The significance of the donkey was further elevated by the prophet's prophetic word that the Messiah-King would enter Jerusalem in such a manner.

Thus, the Lord's arrival into the holy city embodied the utmost and most clear proclamation of His Messiahship. Early on the ninth of Nisan, the Savior departed from His welcoming stay in Bethany and, adhering to tradition, walked with His disciples towards Jerusalem. As they journeyed through a valley adorned with fig and olive trees, they came near the village of Bethphage, which was so close to Jerusalem that rabbinical law considered it a part of the city. Secret disciples of Christ resided in various locations, and to one of these individuals in Bethphage, He sent two of His disciples to procure a donkey for His grand entry into Jerusalem. The disciples obeyed His command faithfully and returned with both a donkey and a young colt.

They glorified God with joyful hearts, especially commending the ‘miracles’ they had experienced, notably the recent extraordinary acts such as the healing of the blind man in Jericho and the resurrection of Lazarus (cf. John 12:17-18). The declaration of "Peace in heaven" indicates that the term peace here should not be interpreted in its conventional sense of calm and tranquility—which is always present in heaven—but rather as a proclamation of victory, joy, and celebration.