And as he went, they spread their clothes underneath in the way.
πορευομενου δε αυτου υπεστρωννυον τα ιματια αυτων εν τη οδω
15 Church Fathers comment on this verse · 25 commentaries
At the beginning of His ministry our Lord shewed Himself indifferent to the Jews, but when He had given sufficient token of His power, He transacts every thing with the highest authority. Many are the miracles which then took place. He foretold to them, ye shall find an unbroken colt. He foretels also that no one should hinder them, but as soon as they heard it, should hold their peace.
Or the two sent imply this, that the Prophets and Apostles make up the two steps to the bringing in of the Gentiles, and their subjection to Christ. But they bring the colt from a certain village, that it may be known to us that this people was rude and unlearned.
Those men who were directed, when they were loosing the colt, did not use their own words, but spoke as Jesus had told them, that you may know that not by their own words, but the word of God, not in their own name but in Christ’s, they implanted the faith among the Gentile nations; and by the command of God the hostile powers ceased, which claimed to themselves the obedience of the Gentiles.
Nor matters it that Matthew speaks of an ass and its foal, while the others say nothing of the ass; for when both may be conceived, there is no variance even though one relate one thing, and another another, much less where one relates one thing, another both.
So likewise should we set about even the lowest works with the greatest zeal and affection, knowing that whatever is done with God before our eyes is not slight, but meet for the kingdom of heaven.
Mystically, our Lord came to Mount Olivet, that he might plant new olive trees on the heights of virtue. And perhaps the mountain itself is Christ, for who else could bear such fruit of olives abounding in the fulness of the Spirit?
For they were in the village, and the colt was tied with its mother, nor could it be loosed except by the command of the Lord. The apostle’s hand looses it. Such was the act, such the life, such the grace. Be such, that thou mayest be able to loose those that are bound. In the ass indeed Matthew represented the mother of error, but in the colt Luke has described the general character of the Gentile people. And rightly, whereon yet never man sat, for none before Christ called the nations of the Gentiles into the Church. But this people was tied and bound by the chains of iniquity, being subject to an unjust master, the servant of error, and could not claim to itself authority whom not nature but crime had made guilty. Since the Lord is spoken of, one master is recognised. O wretched bondage under a doubtful mastery! For he has many masters who has not one. Others bind that they may possess, Christ looses that he may keep, for He knew that gifts are more powerful than chains.
Nor is it for nothing that two disciples are directed thither; Peter to Cornelius, Paul to the rest. And therefore He did not mark out the persons, but determined the number. Still should any one require the persons, he may believe it to be spoken of Philip, whom the Holy Spirit sent to Gaza, when he baptized the eunuch of Queen Candace. (Acts 8:38.)
For it pleased not the Lord of the world to be borne upon the ass’s back, save that in a hidden mystery by a more inward sitting, the mystical Ruler might take His seat in the secret depths of men’s souls, guiding the footsteps of the mind, bridling the wantonness of the heart. His word is a rein, His word is a goad.
They laid down their cloaks before Him, as noted by Matthew, who mentions this in the same chapter.
Bethany is interpreted, the house of obedience, but Bethphage the house of cheek bones, being a place belonging to the priests, for cheek bones in the sacrifices were the right of the priests, as it is commanded in the law. To that place then where obedience is, and where the priests have the possession, our Saviour sends His disciples to loose the ass’s colt.
There were then many masters of this colt, before that the Saviour had need of him. But as soon as He began to be the master, there ceased to be any other. For no one can serve God and mammon. (Matt. 6:24.) When we are the servants of wickedness we are subject to many vices and passions, but the Lord has need of the colt, because He would have us loosed from the chain of our sins.
Now I think this place is not without reason said to be a small village. For as if it were a village without any further name, in comparison of the whole earth the whole heavenly country is despised.
The disciples next place their garments upon the ass, and cause the Saviour to sit thereon, inasmuch as they take upon themselves the word of God, and make it to rest upon the souls of their hearers. They divest themselves of their garments, and strew them in the way, for the clothing of the Apostles is their good works. And truly does the ass loosened by the disciples and carrying Jesus, walk upon the garments of the Apostles, when it imitates their doctrine. Which of us is so blessed, that Jesus should rest upon him?
They who had tied the ass are struck dumb, because of the greatness of His mighty power, and are unable to resist the words of the Saviour; for “the Lord” is a name of majesty, and as a King was He about to come in the sight of all the people.
Here it was evident that there would be a divine summons. For no one can resist God calling for what is His own. But the disciples when ordered to fetch the colt refused not the office as a slight one, but went to bring him.
Because the Lord had said, The kingdom of heaven is at hand, they that saw Him going up to Jerusalem thought that He was going then to commence the kingdom of God. When then the parable was finished in which He reproved the error above mentioned, and shewed plainly that He had not yet vanquished that death which was plotting against him, he proceeded forth to His passion, going up to Jerusalem.
Rightly are the towns described as placed on Mount Olivet, that is, on the Lord Himself, who rekindles the unction of spiritual graces with the light of knowledge and piety.
Proving at the same time that the parable had been pronounced concerning the end of that city which was about both to slay Him, and to perish itself by the scourge of the enemy. It follows, And it came to pass, when he was come nigh to Bethphage, &c. Bethphage was a small village belonging to the priests on Mount Olivet. Bethany was also a little town or hamlet on the side of the same mountain, about fifteen stades from Jerusalem.
According to the other Evangelists, not the disciples only, but very many also out of the crowds scattered their garments in the way.
The Lord's affirmation of the people's wish to see Him crowned as sovereign inspired greater enthusiasm among those who followed Him, empowering them to demonstrate their fervor in a profound manner. In a surge of excitement, some began to gather palm branches, laying them on the path before Jesus, while others removed their garments to place beneath the donkey's feet. Each person sought to express their devotion more fervently than the last. This scene echoed the grand receptions once afforded to renowned conquerors such as Alexander the Great and King Agrippa, as they wished to honor the one who represented the fulfillment of all hope for a troubled Israel.
In essence, the actions of the Savior served as a response for many to the inquiry, “Is He the Messiah?” From that moment, it became evident that His intention was to reveal Himself to the people in this manner. However, He sought to be the Messiah not in a way that aligned with popular expectations. Consequently, He embraced the joyful expressions of praise, even as His modest appearance helped to temper the fervor of their eagerness. When the crowd witnessed the Lord riding on a donkey, they interpreted it as a signal of His triumphant entry into Jerusalem, and jubilant shouts filled the air: Hosanna, which signifies salvation to Him, the Son of David. Blessed is the King who comes in the name of the Lord. Peace in heaven and glory in the highest (from Psalm 117:25, which was recited at the Passover and holds other implications regarding the Messiah’s era).
While Jesus ascended the mountain on a young donkey, His disciples—including not just the apostles but also other followers who recognized Him as the promised Messiah—laid their garments on the path.
News had already spread to Jerusalem about Christ's plan to enter the sacred city, prompting the Galilean worshippers assembled nearby to eagerly ascend the mountain. Filled with joy and anticipation, they gathered young palm branches and other freshly blossomed foliage from the roadside to honor Him. The disciples, imbued with excitement, placed their cloaks over the donkey that carried their Master, while the crowd began to strew branches along the path, in accordance with eastern tradition. This act mirrored how the Jews had previously laid fig and palm leaves for Mordecai during his triumphant return from the royal palace, as well as how the Persian soldiers welcomed Xerxes before his passage across the Hellespont. The procession then commenced. Although three paths wound through the Mount of Olives to Jerusalem, the Savior opted for the more challenging southern route, which has long been regarded as the finest.
The account of the Lord's glorious entrance into Jerusalem aligns seamlessly with the narratives presented in Matthew and Mark. While incorporating additional elements not found in the latter Gospels, it also omits certain details unique to them. Refer to Matthew 21:1-16 and Mark 11:1-10, and observe the phrase: "When He came near the descent from the Mount of Olives." This phrase more accurately points out the location from which the public's excitement was especially heightened, a detail that only Luke preserves. The view of Jerusalem was particularly stunning, and the sight of the great Miracle Worker approaching contributed greatly to the fervor of the crowd. The depiction of the people's enthusiasm in Luke is notably more vivid.
They rejoiced in praising God, focusing their admiration on the "miracles" they had observed. Notably, this included the significant signs performed recently, such as the healing of the blind man in Jericho and the resurrection of Lazarus (see Jn. 12:17-18). The proclamation of "Peace in heaven," etc., suggests a nuanced understanding; the term "peace" here does not merely refer to the tranquility typical of heaven, which is always present, but rather conveys a sense of triumph, joy, or jubilation.
Passages read together with this verse.
Greek text, 10 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS