Bible Commentaries
Luke 19

Verses 29-44

The Triumphal Entry

The Entry Into Jerusalem

(Matthew 21:1-11; Mark 11:1-10; Luke 19:29-44; John 12:12-19)

All the Gospels see a Messianic act in Jesus’ triumphal entry into Jerusalem, the fulfillment of the prophecy of Zechariah (Zechariah 9:9). This is why they attach a certain importance to the colt. It is with deliberate purpose that Jesus borrows this mount, and everything about the entry is directed and prepared by God.

But the Gospel by John notes that the disciples understood the meaning of all this only much later (John 12:16). For to mount an ass was in itself nothing either very royal or very glorious. On the contrary it was a sign of humility. The distinctive character of the King announced by Zechariah is that of being "humble" and of bringing "peace" (Zechariah 9:9-10). Nevertheless, by this act Jesus affirms his royalty.

Matthew amplifies the story of Mark a little. Influenced no doubt by the text of Zechariah ("riding on an ass, on a colt the foal of an ass"), he mentions both a colt and a she-ass. He describes the people coming in crowds to meet Jesus, although Mark only mentions the group of disciples who come with Jesus from Galilee. A too noisy manifestation would certainly have provoked an intervention by the Roman authorities, who feared these popular movements as preludes to insurrection. The Gospels record that the host of the faithful sing their faith and then: joy. They recognize in Jesus the Son of David. They likely sang Psalms 118, which belongs to the cycle of Psalms of the great feasts (the Hallel), for one verse of this Psalm is cited: "Blessed be he who comes in the name of the Lord!" (Matthew 21:9; see Psalms 118:26). The term "Hosanna" signifies "Save now" or "Come to our help!" It may, however, be understood as a form of benediction. The earth and the heavens sing the glory of the One who comes.

To the inhabitants of Jerusalem who are astonished by this triumphant arrival, and ask, "Who is this?" the disciples reply: "This is the prophet Jesus from Nazareth of Galilee." The Messianic secret is not disclosed. The disciples are associated in an act whose significance they do not yet fully grasp.

In the ancient tradition of the Church, Matthew 21:1-11 is read the first Sunday in Advent. It prefigures the glorious coming of the Lord at the last day, when he will enter upon his reign. It echoes Psalms 24:7-10, which celebrated the entrance of the Holy Ark into the city of Jerusalem. This same passage from Matthew is also read on Palm Sunday. It reminds us on each occasion that the King of glory is come into the city to be crucified. His disciples acclaim him, but he knows to what he is going. The Gospel by Luke shows him casting a long look on this city which, in rejecting him, is going to judge itself and to sign its own doom (Luke 19:41-44).

Verses 45-48

The Merchants Driven, from the Temple

(Matthew 21:12-17; Mark 11:15-18; Luke 19:45-48; John 2:13-17)

The violence of this scene often shocks gentle spirits. According to John, Jesus took a whip! How can this be reconciled with what is told us elsewhere of his gentleness, and with his own words concerning the love of enemies? Let us be thankful that the Gospels have preserved this story for us. Gentleness does not exclude firmness, and love sometimes demands the most unyielding severity. Jesus is not defending himself, he is defending the honor of God. He shudders at seeing God’s name and Temple profaned. May God give us to know the righteous wrath which that day animated the Savior, each time the worship of the living God turns into hypocrisy and falsehood! The Temple had become the place of commercial business. Here were the poor, those who could only offer a sacrifice of pigeons, exploited by the merchants and the money-changers. Thus the Law of Leviticus (Leviticus 1:14; Leviticus 5:5-7; Leviticus 12:8; compare Luke 2:24; with Leviticus 14:22 compare Matthew 8:4) became an occasion of plundering the neighbor. Beyond the merchants, the judgment of Jesus strikes at the priests who tolerate these things. For this they will not spare him (see Mark 11:18).

The scene which follows, and which has been preserved only by Matthew, assumes a wholly different character. Some cripples and beggars approach Jesus and he heals them. And then some children take up once more in chorus the cry of the crowds (Matthew 21:9): "Hosanna to the Son of David!" (vs. 15). This Messianic title provokes the indignation of the priests. Jesus replies to them by citing Psalms 8. This is to say clearly that in the Person of Jesus, God himself is present and active. The truth goes out from the mouths of children.

Jesus withdraws to Bethany. According to the Fourth Gospel, that is where Martha and Mary and their brother Lazarus dwelt (John 11:1-2; John 12:1-2). It is in this beloved home that Jesus will pass his last nights (see Mark 11:11).