LUKE 19: 28-40
THE MESSIANIC ENTRY
[Zechariah 9:1-10 / Psalm 118:25-26]
The final week in Jesus’ earthly life begins with an outpouring of public recognition. This story of Jesus’ messianic entry into Jerusalem is found in all four gospels [Mt 21:12-17; Mk 11:1-14; Jn 12:12-19]. It is one of the last links in the chain that leads toward the final cataclysmic event. Jesus steps into the limelight to highlight and draw the people’s attention to the enactment of the most important event of all history, His death and resurrection.
Jesus was such a controversial Person that it was impossible for Him to be near Jerusalem and remain unnoticed. From all over the country, people came to the Passover feast. The disciples had been warned repeatedly against wrong expectations of what would happen to Jesus in Jerusalem. The authorities would kill Jesus! Nevertheless, He prepared to enter the city in an unusual way.
This holy week event traditionally known as Palm Sunday is full of significance. As we will observe, the honoring of Jesus effected different people in different ways. Of course, the question still remains with us: “What do you do with the challenge to your life that the Lord Jesus presents to you?”
I. JESUS’ PREPARES HIS ENTRY, 28–34.
II. JESUS’ ADVANCES TO JERUSALEM, 35–37.
III. JESUS RECOGNIZED AS KING, 38-40.
With verse 28 the last week of Jesus’ earthy life commences. “And when He had said these things, He went on ahead, going up to Jerusalem” [ESV].
The transition “After Jesus said these things” links His approach to the city with the parable of the ten talents that denies an immediate appearance of the kingdom and portrays the rejection of its ruler. It was now time for Jesus to go up to Jerusalem and He prepared the way for His entry. Jerusalem at Passover is the city and time of Jesus predetermination destiny. [Jesus knew how this last visit would play out (9:22, 44-45; 12:49-50; 13:32-33; 17:25; 18:31-34) yet for that event He was earthly born.]
As Jesus prepares to enter into Jerusalem, He takes control of events in verse 29. “When he drew near to Bethphage and Bethany, at the mount that is called Olivet, he sent two of the disciples,”
Luke’s mention of Bethphage and Bethany locates where Jesus went to prepare for His dramatic entry into Jerusalem, the city of the great king. Bethany and Bethphage were small villages on the eastern side of the Mount of Olives, within two miles of the city. Bethany of course was important as the home of Mary, Martha, and Lazarus. The Mount of Olives is significant in prophecy as the place of the Messiah’s coming (Zechariah 14:4).
Here Jesus stopped until the way could be prepared so that when He entered the city of David people would know He was presenting Himself as the Messiah. At His command two of His disciples would be sent to find a colt and bring it here.
Verse 30 informs us that the purpose of the disciples’ mission was to procure Jesus an animal. saying, “Go into the village in front of you, where on entering you will find a colt tied, on which no one has ever yet sat. Untie it and bring it here.
Preparing to come down the hillside called the Mount of Olives (at 2,660 ft) and then up into the city of Jerusalem, Jesus sends His disciples to get a donkey, fulfilling the prophecy of Zechariah 9.
The selection of Jesus’ mount or mode of entry is significant. Matthew 21:1-7 tells that Jesus sent His disciples to find a specific donkey and colt. He could have sent them to find any animal He chose.
Jesus’ riding into the city on a young donkey was a sign of peace. He did not ride a war horse or carry a sword or wear a crown. Nor did He ride in a wheeled vehicle, as did many kings. He rode into Jerusalem on a donkey to symbolize a conception of messiahship radically different from that of the crowd’s understanding or expectation. They wanted a conquering hero that would establish an earthly kingdom of dominance and power. This man would have ridden on a prancing war steed. Jesus came as an the humble Prince of Peace who would liberate His followers from self, sin, and Satan by defeating them in a way that only He, as God in human flesh could.
In verse 31 Jesus prepares His disciples for what would happen as they take the animal. ‘If anyone asks you, ‘Why are you untying it?’ you shall say this: ‘The Lord has need of it.’”
For Jesus the coming events held no surprises. He therefore announces what would occur to those who followed Him.
“The Lord has need of it.” What an irony it is that the Lord would have need of anything. But He does. He needed a boat from which to preach (Luke 5:3–6). He needed some loaves and fishes with which to feed the crowd (Matthew 14:16–18). He needed a coin through which to make a point (Matthew 22:19). He needed a room in which to share the Last Supper with His disciples (Matthew 26:18). He needed a tomb from which to rise from the dead (Matthew 27:60). Our Lord has chosen to place Himself in a position of need. Paul said He who was rich became poor for our sake (2 Corinthians 8:9). Why? One of the reasons, I believe, was in order that we might partner with Him in what He wants to do on the earth. Whether it’s sharing the Word or feeding a multitude, the Lord has chosen to say, “I need you.” [Courson, J. (2003). Jon Courson’s Application Commentary (p. 393). Nashville, TN: Thomas Nelson.]
Verse 32 relays the disciples experience. “So those who were sent went away and found it just as he had told them.”
The disciples’ experience occurs exactly as Jesus had predicted. The incident of securing the colt “just as he told them” reminds us[, as did 2:15, 20, 29,] of the dependability of the prophetic word.
Verse 33 continues to strengthen the reality of Jesus’ foreknowledge. ‘And as they were untying the colt, its owners said to them, “Why are you untying the colt?”’
Before the donkey colt could be used by the Lord, it first had to be loosed. That’s exactly what we’re to do. Even though we are born again, oftentimes, like Lazarus coming forth from the grave, we’re still bound (John 11:44). But as we come and hear the Word, as we stand hand in hand with our brothers and sisters in praise and prayer, we discover ourselves being loosed, released from that which so easily binds us. [Courson, J. (2003). Jon Courson’s Application Commentary (p. 393). Nashville, TN: Thomas Nelson.]
In verse 34 we find a simple acknowledgment of the Lord’s need is sufficient to secure the animal. ‘And they said, “The Lord has need of it.”’
Securing the colt is by divine knowledge not prearrangement. The owners though were probably disciples of Jesus.
[The “owners” (v. 33) are called kyrioi by Luke (v. 33), which may contrast with the one who is supreme Lord (kyrios) and rightful owner of all we possess.]
What do you have that the Lord has need of? Talent, time, experience, skill, wisdom, money, compassion? Remember the parable of the talents that proceeds this event in Luke? I don’t believe that is an accident.
II. JESUS’ ADVANCES TO JERUSALEM, 35–37.
Once Jesus obtains the donkey He advanced down the west side of the Mount of Olives (v. 37) toward the city to the reception of messianic praise by the crowds. The disciples use their own cloaks to make Jesus a saddle in verse 35. “And they brought it to Jesus, and throwing their cloaks on the colt, they set Jesus on it.”
The language alludes to David’s selection of Solomon to be his heir (1 Kgs 1:33). A king or ruler riding an donkey recalls 1 Kings 1:38 and Zech. 9:9, which Matthew cites (Matt. 21:5). Luke’s imagery alludes to Jesus as a humble messianic king riding on a young colt.
In verse 36 the believers spread their cloaks in front of Jesus producing a red carpet effect. “And as he rode along, they spread their cloaks on the road.”
The act of spreading their cloaks on the road in front of Jesus was a sign of respect or a way to show honor to a leader. [For the custom of spreading cloaks along the path, see 2 Kings 9:13.] [Luke omits the use of branches.]
In verse 37 the multitude of Jesus’ disciples voice their praise for all the mighty works that they had seen Jesus accomplish. “As he was drawing near—already on the way down the Mount of Olives—the whole multitude of his disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen,”
[Luke does not mention Jesus’ actual entry into Jerusalem—the Triumphal Entry. Instead, he shows us Jesus only as approaching Jerusalem (v. 11). Only Luke mentions the descent from the Mount of Olives (v. 29), showing that Jesus was still outside Jerusalem (v. 37). The reference to praising God for Jesus’ miracles is unique to Luke.]
“The whole crowd of disciples” (matheton) began joyfully to praise God … for all the miracles (dynameon, “evidences of spiritual power”) they had seen. And these spiritual signs had been numerous. He had fed multitudes, healed the sick, given sight to the blind, speech to the mute and hearing to the deaf. He raised the lame to walk, cast out demons and raised the dead and taught the Word so that it worked its wonders everywhere. These miraculous events signal a unique time and a unique individual; none other that God’s Messiah [Lk. 11:29-32; 13:10-17; 14:1-6; 17:11-19; 18:35-43].
Jesus’ usual manner was to shun publicity. However, He knew that once the multitude cried out to Him and once He received their praise, His enemies had to either coronate Him King or crucify Him as an unworthy criminal. Thus, He forces their hand.
III. JESUS RECOGNIZED AS KING, 38-40.
As is evident from verse 38 the crowds understood the message behind the symbolism of His entry. ‘saying, “Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!”’
These admirers quoted from Psalm 118:26, a messianic psalm of praise significant in Jewish worship. The Psalm is for more than a royal figure entering the royal city on a royal road. It is for God’s chosen king, God’s Messiah who fulfills the hope of Israel, the hope of the ages. He would establish peace between God and man and bring heaven’s peace to earth.
Luke’s Gospel began with the angels saying, “Glory to God in the highest and peace on earth” (Luke 2:14). Here, joy and peace surround His coming again. But toward the end of the Gospel, because man will reject the Prince of Peace, there will still be glory to God in the highest—but no peace on earth.
[Luke omits from v. 38 the word “Hosanna,” which might have been strange to his Gentile readers. He also omits the messianic quotation from Zechariah 9:9 given in Matthew 21:5 but instead stresses the messianic theme with the word “king” (v. 38).] The word “comes” is reminiscent of the designation “the coming one” for the Messiah. In addition to using the specific word “king,” Luke gives us the words about peace, reminiscent of the angels’ proclamation at the Nativity (2:14), including the identical words “glory in the highest” (doxa en hypsistois).
Verse 39 conveys the Pharisees recognizing the messianic symbolism in Jesus’ manner of arrival as well as in the quotation of praise. ‘And some of the Pharisees in the crowd said to him, “Teacher, rebuke your disciples.”’
The event is not triumphal in the view of some. Have Jesus’ followers simply been overreacted? The Pharisees understood the meaning of what was going on, for they told Jesus to rebuke [epitimeson, aor. imper] His followers, so they would stop calling Him Messiah or King. They wanted Him crucified, not praised. Again and again, they prove themselves to be the enemies opposing the vineyard owner Jesus masterfully described in Luke’s previous parable.
Jesus would not silence His followers for this momentous worship event, for if He did as verse 40 indicates, nature itself would take up His praise. ‘He answered, “I tell you, if these were silent, the very stones would cry out.”’
The cosmos itself concurs in the disciples’ praise; for the announcing of heaven and earth’s rightful king cannot be stopped or silenced (Hab. 2:11). This praise for Israel’s true king and His mighty work is not only appropriate it is mandated by the cosmos itself for He who comes in the name of Yahweh. Certainly it was is evidenced by the water that supported Him (Matthew 14:25), the storm that stopped for Him (Mark 4:39), the rocks that were ready to praise Him had He not quieted them, nature indeed received Him. I’m sure heaven itself erupted in worship also. It is only humanity that fails to honor the Lord God.
So Jesus responded that there must be some proclamation that He is the Messiah. If not, even inanimate objects (stones) would be called on to testify for Him. All history had pointed toward this single, spectacular event when the Messiah publicly presented Himself to the nation, and God desired that this fact be acknowledged and, one way or another, it would be. [Martin, J. A. (1985). Luke. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 253). Wheaton, IL: Victor Books.]
The mass reception of Jesus made the Pharisees’ plans to kill Jesus impossible. They were becoming increasingly apprehensive. Though they thought He was winning over the world, the irony is, most of those people did not really believe in Jesus. The blindness is tragic, as Jesus’ weeping in the following verses make evident. [Verse 40 is another saying of Jesus found only in Luke. It is a fitting prelude to vv. 41–45.]
The dark background of hate in the hearts of the unscrupulous leaders makes the Palm Sunday spectacle all the more dramatic. It also indicates the gulf dug by those who should have been the most ready to receive Jesus (Jn. 1:11-12).
IN CLOSING
It was a day of great popular acclaim for Jesus, but sadly the people had little spiritual perception. The struggle between light and darkness was reaching a fever pitch. The light is shining with brilliance in the world, calling people come and see themselves and the world as they truly are. At the same time, the forces of darkness are working to extinguish it and keep the world in ignorance and sin.
Jesus is still the humble King who offers peace. The question is will you accept it before time runs out. The answer is up to you.
[Pray that people everywhere will hear about Jesus and accept His offered peace treaty of salvation.]
