Exegetical and Hermeneutical Commentary of Luke 19:37
And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen;
37. even now at the descent of the mount of Olives ] at the spot where the main road from Bethany sweeps round the shoulder of the hill, and the city first bursts full on the view. At this point the palm-bearing procession from the city seems to have met the rejoicing crowd of the Galilaean pilgrims who had started with Jesus from Bethany.
Fuente: The Cambridge Bible for Schools and Colleges
37. whole multitude, &c.Thelanguage here is very grand, intended to express a burst ofadmiration far wider and deeper than ever had been witnessed before.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And when he was come nigh,…. To the city of Jerusalem, and which was then in sight,
even now at the descent of the Mount of Olives; being come to the foot of that mount, which lay to the east of Jerusalem, and was about five furlongs from it, or a little more than half a mile o:
the whole multitude of the disciples: not only the twelve, but the large company that followed Christ out of Galilee, and were joined by more in Judea, as they came along, some going before him, and others behind him. The Arabic and Persic versions divide these words, and read, “the multitude, and the disciples”; not only the apostles, but the whole body of the people that were with Christ:
began to rejoice, and praise God, with a loud voice, for all the mighty works that they had seen; calling to mind the many miracles he had wrought in Galilee, at Cana, Capernaum, and other places, and now, as he passed through Judea, particularly about Jericho, where he had restored sight to two or three blind men; and especially the miracle he had lately wrought at Bethany, in raising Lazarus from the dead; from all which they might strongly conclude, that he must be the Messiah; and being filled with joy and gladness, at the remembrance of these things, and with thankfulness to God, that he had raised up the glorious Saviour and Redeemer, they lifted up their voices together, and exerted them to the uttermost, and made the air ring with their shouts, and acclamations of praise to God, on this occasion.
o Joseph. Antiqu l. 20. c. 6.
Fuente: John Gill’s Exposition of the Entire Bible
At the descent ( ). Epexegetic of “drawing nigh.” They were going by the southern slope of the Mount of Olives. As they turned down to the city, the grand view stirred the crowd to rapturous enthusiasm. This was the first sight of the city on this route which is soon obscured in the descent. The second view bursts out again (verse 41). It was a shout of triumph from the multitude with their long pent-up enthusiasm (verse 11), restrained no longer by the parable of the pounds.
For all the mighty works which they had seen ( ). Neat Greek idiom, incorporation of the antecedent () into the relative clause and attraction of the case of the relative from the accusative to the genitive . And note “all.” The climax had come, Lazarus, Bartimaeus, and the rest.
Fuente: Robertson’s Word Pictures in the New Testament
The descent. Two distinct sights of Jerusalem are caught on this route, an inequality of ground hiding it for a time after one has first seen it. Verse 37 marks the first sight, verse 41 the second and nearer view (see Introduction, on Luke’s topographical accuracy). “At this point (the former) the first view is caught of the southeastern corner of the city. The temple and the more northern portions are hid by the slope of Olivet on the right : what is seen is only Mount Zion, now, for the most part, a rough field, crowned with the mosque of David, and the angle of the western walls, but then covered with houses to its base, and surmounted by the castle of Herod, on the supposed site of the palace of David…. It was at this point that the shout of triumph burst forth from the multitude” (Stanley, ” Sinai and Palestine “).
Fuente: Vincent’s Word Studies in the New Testament
1) “And when he was come nigh,” (engizontos de auton) “Then as he drew near,” or came to; Luke alone gives the definitive point where the mighty triumphal procession began, as He left Bethany behind.
2) “Even now at the descent of the mount of Olives,” (ede pros te katabasei tou orous ton elaion) “Even already directly to the descent of the mount of Olives,” where it leads down into Jerusalem from the east, overlooking Mount Zion. A huge crowd hearing of His coming had gone out to the peak of the final summit of the mount of Olives, to sweep down with Him into Jerusalem.
3) “The whole multitude of the disciples began to rejoice,” (erksanto hapan to plethos ton matheton chairontes) “All the multitude of the disciples began rejoicing,” led the Hosanna Shouts, as they came down the slopes of Olivet with Film into Jerusalem, for the last time of His earthly pilgrimage. Matthew recounts that “Multitudes went before and followed,” Mat 21:9.
4) “And praise God with a loud voice,” (ainein ton theon phone megale) “And to praise God repeatedly with a great voice,” or a great sound of voices, in a, loud, mega-phone-like voice, resounding across the mountains and valleys of the whole Jerusalem area, to the praise of God, and the hate of the Pharisees, Luk 19:39.
5) “For all the mighty works that they had seen;” (peri pason hon eipon dunameon) “Concerning all the dynamic deeds they had seen,” the miracles that they had seen, with their own eyes, to which they now gave testimonial praise, witnessed, Psa 107:2; Mat 5:15-16; Act 1:8; Act 4:19-20; 1Jn 1:3; 2Pe 1:16-21.
Fuente: Garner-Howes Baptist Commentary
(37) The descent of the mount of Olives.The Greek word for descent is not used by any other New Testament writer. As being a technical geographical word, it was one that might naturally be used by one who may have been a pupil of Strabo, or a student of his works. (See Introduction.)
To praise God.The Greek verb is another instance of a word used by St. Luke (seven times) and St. Paul (twice), and by them only in the New Testament.
All the mighty works . . .Literally, powers, and so works of power. The words probably refer to the recent miracle at Jericho (Luk. 18:35-43; Mat. 20:29-34; Mar. 10:46-52), and, as interpreted by St. Johns Gospel, the recent raising of Lazarus.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And as he was now drawing near, even at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works which they had seen,’
We are reminded here that we must see what was happening in a twofold way. Firstly in the way that it was being taken by the disciples, as described here, and secondly in the way in which it was to be seen later. Luke is very much bringing out what would be seen later, that its King had entered Jerusalem in triumph. Thus the stress on its connection with the Mount of Olives.
But here the disciples are pictured in terms of thinking of His prophetic status and as the procession moved forward they praised God for the mighty works that He had done. Such mighty works are a theme of Luke (Luk 4:32-33; Luk 4:41; Luk 5:17; Luk 6:19; Luk 7:21-23; Luk 8:46; Luk 9:1; Luk 19:37; Act 4:33; Act 6:8; Act 8:13; Act 10:38). In the end they were rejoicing at the entry of Jesus into Jerusalem for whatever purpose He intended, because they did believe that He was the One sent from God, while various elements of the crowds probably had various views of what He intended to do. All, however, apart from the Pharisees, saw Him as One Who, in one way or another, had come from God.
Fuente: Commentary Series on the Bible by Peter Pett
DISCOURSE: 1566
OUR LORDS TRIUMPHANT ENTRY INTO JERUSALEM
Luk 19:37-38. And when he was come nigh, even now at the descent of the Mount of Olives, the whole multitude of the Disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest.
DURING the greater part of our Lords ministry upon earth, he abstained, for the most part, from an avowal of his Messiahship, especially when conversing with the Scribes and Pharisees: he rather left it to be inferred from his words and actions, than asserted it in plain terms. Two reasons he had for this reserve: one was, to prevent his zealous followers from proclaiming him a king; and the other was, to keep the wrath of his enemies from breaking forth to the uttermost, before he should have finished the work which God had given him to do. Now, however, the time being come for him to return to his Father, he openly acknowledged himself to be that King, of whom the Prophet Zechariah had spoken, saying, Rejoice greatly, O daughter of Zion! shout, O daughter of Jerusalem! Behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt, the foal of an ass [Note: Zec 9:9.]. In general, the fulfilment of prophecy was left to the course of events: but here our Lord himself directed the events which were to accomplish the prediction [Note: Mat 21:4-5.]. The acclamations of the multitude, at the time of his fulfilling this prophecy, will afford us a profitable subject for our present meditation. Let us consider,
I.
The acclamations themselves
Doubtless the people at that time had abundant reason to rejoice
[They had long seen the wonderful works which the Lord Jesus had done; and more especially a most stupendous miracle just wroughtthe restoring of Lazarus to life, after he had been dead four days. This carried to the minds of multitudes a more than ordinary conviction of Christs Messiahship; because Lazarus went in and out before them, a living witness of his power: and so universal was this impression, that the chief priests consulted to put Lazarus to death [Note: Joh 12:9-10.], in order to remove from before their eyes an evidence which they could not withstand.
Persuaded that he was indeed the Messiah, they welcomed him with suitable expressions of admiration and love. They felt that it was an inestimable privilege to behold Him of whom Moses and the prophets had for so many ages spoken, and whom many prophets and kings had in vain desired to see.]
The particular expressions of their joy must be distinctly noticed
[They were the very terms which David, a thousand years before, had suggested as suited to the occasion [Note: Psa 118:25-26.]. How far the people used them in their highest sense, we cannot exactly declare. We fear their views of him were too carnal to admit of their entering into the full import of the Psalmists words. Yet, even in their view of them, the sending of the Messiah was justly deemed an evidence of Gods good-will towards them; and they did well in rendering unto God the utmost possible tribute of adoration and thanksgiving.]
But, not to occupy our time with that which merely concerned them, let us consider,
II.
What reason we also have for similar expressions of joy
That Jesus is come to us, we can have no doubt. We, therefore, have reason for more exalted joy; because,
1.
The evidences of his Messiahship are to us more clear
[We have all the same evidences that they had; except that they saw the miracles with their eyes, whilst we only hear of them by the report of others. Yet, when that report is duly considered, it will be found not a whit less satisfactory than ocular demonstration. Besides, we have an evidence which they could not have; an evidence far surpassing all other; namely, the resurrection of our Lord Jesus Christ himself from the dead. On this, Jesus had, from the very beginning, rested the whole weight and evidence of his pretensions: Destroy this temple; and in three days I will raise it up again. This, we are told, he spake respecting his body, which he would raise from the grave the third day [Note: Joh 2:19-22.]. Knowing, therefore, that he has accomplished this, we can have no doubt who He is, or that he is declared to be the Son of God with power, by his resurrection from the dead [Note: Rom 1:4.].]
2.
The nature of his kingdom is, by us, more fully understood
[They, not excepting even his own Apostles, had an idea of a temporal Messiah, who should deliver them from the Roman yoke, and exalt their nation to greater power and splendour than ever they enjoyed even in the days of Solomon [Note: Act 1:6.]. But we know, that his kingdom is spiritual; and that he is come to deliver us from sin and Satan, death and hell. We have indeed in ourselves an evidence of his power. We know what it is to have his kingdom set up within us; to have both his enemies and ours bruised under our feet; and to be brought into the glorious liberty of the children of God. We, therefore, have proportionably greater reason to rejoice; because the benefits which we are taught to look for are so far beyond all that they had any conception of.]
3.
The interest we have in him is also more deep and lasting
[Many of them had been healed in their bodies; but we, even every one of us that welcomes him aright, have been healed in our souls, and have his healing work continually carrying on within us. They, whatever benefits they might receive, looked only to this life as the season for enjoying them. But we look to the eternal world, as the true and proper season for enjoying the fulness of his blessings. The commencement of them, indeed, we here possess, in pardon of sin, deliverance from its power, and in the manifestations of Gods love to our souls. But these are only earnests of our full inheritance, which we shall possess for ever in a better world.
I think, that when these considerations are duly weighed, we shall have no hesitation in adopting, in the highest possible sense, the acclamations that were used by them.]
Let me, however, add,
1.
A word of caution
[It is evident that the joy of that people was of a tumultuous kind: and I confess I am no friend to such expressions of piety amongst us. It was suited for them; but it is not so for us. Our joy in the Lord should be more intelligent, more humble, more quiet, more enduring.
We should have just views of Christ altogether, and of the whole work which he came to accomplish We should have a deeper sense of our need of him, and of our utter undone state without him We should have less of animal fervour, and more of that which is spiritual And, with us, it should be not merely occasional, as called forth by some particular circumstance, but the daily and continued habit of our minds. In a word, ours should resemble rather the joy of the glorified saints above, who prostrate themselves on their faces before the throne, and rest not, day nor night, in ascribing glory to Him that sitteth on the throne, and to the Lamb.]
2.
A word of encouragement
[If you truly glory in the Saviour as you ought to do, you will find Pharisees in abundance ready to condemn you for your zeal and love. One would have thought, that the reasons which that people had to exalt the Saviour were abundantly sufficient to justify them, even in the eyes of those who could not participate their joy. But envy is of a peculiarly malignant character: and they who have no piety themselves, hate to behold the exercise of it in others. Know, however, that if man condemn, God approves, the exercises of love; and that they who confess Christ before men shall be confessed by him before God and all his holy angels.] [Note: If this should be a subject for Christmas Day, the joy that is recommended may be contrasted with that which is so generally sought after at that season.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
37. ] . ., not merely local, ‘ at the declivity of ,’ but expressing the result of just about to descend the Mount of Olives.
. . ., in the widest sense; = Matt. The , which dwelt mostly on their minds, was the raising of Lazaraus , Joh 12:17-18 : but as this perhaps was not known to Luke, we must understand him to mean, all that they had seen during their journey with Him .
Fuente: Henry Alford’s Greek Testament
Luk 19:37 . : Lk. is thinking of Jerusalem = when He was nearing the city. The next clause, , is added to define more precisely the point reached = at the descent of the mount. They had got over the ridge to the western slope. , here only in N.T. : Mt. and Mk. divide the crowd into those going before and those following. : this reference to miracles as the occasion of praise is peculiar to Lk. That Galilean pilgrims should remember gratefully the healing ministry at that moment was very natural. Yet Lk.’s explanation of the popular enthusiasm, while true, may be far from exhaustive.
Fuente: The Expositors Greek Testament by Robertson
Luke
A NEW KIND OF KING
Luk 19:37 – Luk 19:48
‘He went on before.’ What concentrated determination, and almost eagerness, impelled His firm and swift steps up the steep, weary road! Mark tells that the disciples followed, ‘amazed’-as they well might be-at the unusual haste, and strange preoccupation on the face, set as a flint.
Luke takes no notice of the stay at Bethany and the sweet seclusion which soothed Jesus there. He dwells only on the assertion of royalty, which stamped an altogether unique character on the remaining hours of Christ’s life.
I. The narrative brings into prominence Christ’s part in originating the triumphal entry Luk 19:30 – Luk 19:34. He sent for the colt with the obvious intention of stimulating the people to just such a demonstration as followed.
Note the remarkable blending of dignity and poverty in ‘The Lord hath need of him.’ It asserts sovereign authority and absolute rights, and it confesses need and penury. He is a King, but He has to borrow even a colt to make His triumphal entry on. Though He was rich, for our sakes He became poor.
Jesus then deliberately brought about His public entry. He thereby acts in a way perfectly unlike His whole previous course. And He stirs up popular feelings at a time when they were specially excitable by reason of the approaching Passover and its crowds. Formerly He had avoided the danger which He now seems to court, and had gone up to the feast ‘as it were in secret.’ But it was fitting that once, for the last time, He should assert before the gathered Israel that He was their King, and should make a last appeal. Formerly He had sought to avoid attracting the attention of the rulers; now He knows that the end is near, and deliberately makes Himself conspicuous, though-or we might say because-He knew that thereby He precipitated His death.
The nature of His dominion is as plainly taught by the humble pomp as is its reality. A pauper King, who makes His public entrance into His city mounted on a borrowed ass, with His followers’ clothes for a saddle, attended by a shouting crowd of poor peasants, for weapons or banners had but the branches plucked from other people’s trees, was a new kind of king.
We do not need Matthew’s quotation of the prophet’s vision of the meek King coming to Zion on an ass, to understand the contrast of this kingdom with such a dominion as that of Rome, or of such princes as the Herods. Gentleness and peace, a sway that rests not on force nor wealth, are shadowed in that rustic procession and the pathetic poverty of its leader, throned on a borrowed colt, and attended, not by warriors or dignitaries, but by poor men unarmed, and saluted, not with the blare of trumpets, but with the shouts of joyful, though, alas! fickle hearts.
II. We have the humble procession with the shouting disciples and the background of hostile spies.
‘Ride on triumphantly; behold, we lay
Our lusts and proud wills in Thy way.’
Luke’s version of their chant omits the Jewish colouring which it has in the other Gospels, as was natural, in view of his Gentile readers. Christ’s royalty and divine commission are proclaimed from a thousand throats, and then up swells the shout of praise, which echoes the angels’ song at Bethlehem, and ascribes to His coming, power to make peace in heaven with an else alienated world, and thus to make the divine glory blaze with new splendour even in the highest heavens.
Their song was wiser than they knew, and touched the deepest, sweetest mysteries of the unity of the Son with the Father, of reconciliation by the blood of His Cross, and of the new lustre accruing to God’s name thereby, even in the sight of principalities and powers in heavenly places. They meant none of these things, but they were unconscious prophets. Their shouts died away, and their faith was almost as short-lived. With many of them, it withered before the branches which they waved.
High-wrought emotion is a poor substitute for steady conviction. But cool, unemotional recognition of Christ as King is as unnatural. If our hearts do not glow with loyal love, nor leap up to welcome Him; if the contemplation of His work and its issues on earth and in heaven does not make our dumb tongues sing-we have need to ask ourselves if we believe at all that He is the King and Saviour of all and of us. There were cool observers there, and they make the foil to the glad enthusiasm. Note that these Pharisees, mingling in the crowd, have no title for Jesus but ‘Teacher.’ He is no king to them. To those who regard Jesus but as a human teacher, the acclamations of those to whom He is King and Lord always sound exaggerated.
People with no depth of religious life hate religious emotion, and are always seeking to repress it. A very tepid worship is warm enough for them. Formalists detest genuine feeling. Propriety is their ideal. No doubt, too, these croakers feared that this tumult might come to formidable size, and bring down Pilate’s heavy hand on them.
Christ’s answer is probably a quoted proverb. It implies His entire acceptance of the character which the crowd ascribed to Him, His pleasure in their praises, and, in a wider aspect, His vindication of outbursts of devout feeling, which shock ecclesiastical martinets and formalists.
III. We see the sorrowing King plunged in bitter grief in the very hour of His triumph.
Note the yearning in the unfinished sentence, ‘If thou hadst known.’ Note the decisive closing of the time of repentance. Note the minute prophetic details of the siege, which, if ever they were spoken, are a distinct proof of His all-seeing eye. And from all let us fix in our hearts the conviction of the pity of the judge, and of the judgment by the pitying Christ.
IV. We have Christ’s exercise of sovereign authority in His Father’s house.
The need for a second purifying indicated how sadly transient had been the effect of the first, and was thus evidence of the depth of corruption and formalism to which the religion of priests and people had sunk. Christ had come to cleanse the Temple of the world’s religion, to banish from it mercenaries and self-interested attendants at the altar, and, in a higher application of the incident, to clear away all the degradations and uncleannesses which are associated with worship everywhere but in His Church, and which are ever seeking, like poisonous air, to find their way in thither also, through any unguarded chink.
The vindication of the act is in right royal style. The first cleansing was defended by Him by pointing to the sanctity of ‘My Father’s house’; the second, by claiming it as ‘My house.’ The rebuke of the hucksters is sterner the second time. The profanation, once driven out and returning, is deeper; for whereas, in the first instance, it had made the Temple ‘a house of merchandise,’ in the second it turned it into a ‘den of robbers.’ Thus evil assumes a darker tint, like old oak, by lapse of time, and swiftly becomes worse, if rebuked and chastised in vain.
The second part of this summary puts in sharp contrast three things-Christ’s calm courage in continuous teaching in the Temple, the growing bitter hatred of the authorities, who drew in their train the men of influence holding no office, and the eager hanging of the people on His words, which baffled the murderous designs of the rulers. The same intentional publicity as in the entrance is obvious. Jesus knew that His hour was come, and willingly presents Himself a sacrifice. Meekly and boldly He goes on the appointed way. He sees all the hate working round Him, and lets it work. The day’s task of winning some from impending ruin shall still be done. So should His servants live, in patient discharge of daily duty, in the face of death, if need be.
The enemies, who heard His words and found in them only food for deeper hatred, may warn us of the possibilities of antagonism to Him that lie in the heart, and of the terrible judgment which they drag down on their own heads, who hear, unmoved, His daily teaching, and see, unrepentant, His dying love. The crowd that listened, and, in less than a week yelled ‘Crucify Him,’ may teach us to take heed how we hear, and to beware of evanescent regard for His teaching, which, if it do not consolidate into resolved and thoroughgoing acceptance of His work and submission to His rule, will certainly cool into disregard, and may harden into hate.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
at = to. Greek. pros. App-104.
the descent. The second sight of the city after the first, owing to a dip in the route.
descent. Greek. katabasis. Occurs only here.
God. App-98.
for = concerning. Greek. peri. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
37.] . ., not merely local, at the declivity of, but expressing the result of -just about to descend the Mount of Olives.
. . ., in the widest sense; = Matt. The , which dwelt mostly on their minds, was the raising of Lazaraus, Joh 12:17-18 :-but as this perhaps was not known to Luke, we must understand him to mean, all that they had seen during their journey with Him.
Fuente: The Greek Testament
Luk 19:37. , as He was coming nigh) to the city.- , with rejoicing to praise) There were joined together hymns and rejoicings.
Fuente: Gnomon of the New Testament
at: Luk 19:20, Mar 13:3, Mar 14:26
the whole: Luk 7:16, Exo 15:1-18, Jdg 5:1-31, 2Sa 6:2-6, 1Ki 8:55, 1Ki 8:56, 1Ch 15:28, 1Ch 16:4-7, 2Ch 29:28-30, 2Ch 29:36, Ezr 3:10-13, Psa 106:12, Psa 106:13, Joh 12:12, Joh 12:13
Reciprocal: Num 23:21 – the shout 2Sa 15:30 – the ascent 1Ki 1:40 – rejoiced 2Ki 11:14 – all the people 1Ch 12:40 – there was joy Ezr 3:13 – shouted Psa 26:7 – tell Psa 27:6 – joy Psa 47:1 – shout Psa 100:1 – Make Psa 138:5 – they shall Psa 148:12 – young men Pro 28:12 – righteous Ecc 3:7 – and a time to speak Isa 12:6 – Cry out Zec 9:9 – behold Mat 21:1 – the mount Mat 21:9 – Blessed Mar 11:9 – Hosanna Luk 2:20 – General Luk 8:40 – the people Luk 13:17 – and all Luk 19:29 – Bethany Luk 21:37 – mount Joh 8:1 – General Joh 15:24 – If Act 5:13 – but
Fuente: The Treasury of Scripture Knowledge
8
See Mat 21:9-11.
Fuente: Combined Bible Commentary
Luk 19:37. At the descent of the Mount of Olives. On the brow of the hill, as Jerusalem came in sight. A fitting place for the culmination of their enthusiasm.
All the mighty works, etc. All the miracles performed on this journey, but doubtless with special reference to the raising of Lazarus, from whose home they had just come. (Comp. Joh 12:9; Joh 12:17-18.)
Fuente: A Popular Commentary on the New Testament
2 d. Luk 19:37-40. The Entry.
From the moment that Jesus seats Himself on the colt, He becomes the visible centre of the assemblage, and the scene takes a character more and more extraordinary. It is as if a breathing from above had all at once taken possession of this multitude. The sight of the city and temple which opens up at the moment contributes to this burst of joy and hope (Luk 19:37). The object of , coming nigh, is not ( would be necessary); it is rather Jerusalem, the true goal of the journey. is a qualification of : at the descent, they began. From this elevated point, 300 feet above the terrace of the temple, which is itself raised about 140 feet above the level of the valley of the Cedron, an extensive view was had of the city and the whole plain which it commands, especially of the temple, which rose opposite, immediately above the valley. All those hearts recall at this moment the miracles which have distinguished the career of this extraordinary man; they are aware that at the point to which things have come His entry into Jerusalem cannot fail to issue in a decisive revolution, although they form an utterly false idea of that catastrophe.
John informs us that among all those miracles there was one especially which excited the enthusiasm of the crowd; that was the resurrection of Lazarus. Already on the previous evening very many pilgrims had come from Jerusalem to Bethany to see not only Jesus, but also Lazarus, who had been raised from the dead. This day the procession meets at every step with new troops arriving from the city; and these successive meetings call forth ever and again new bursts of joy.
The acclamation, Luk 19:38, is taken in part from Psa 118:25. This hymn belonged to the great Hallel, which was chanted at the end of the Paschal Supper as well as at the feast of Tabernacles. The people were accustomed to apply the expression, He who cometh in the name of the Lord (in the Psalm, every faithful one who came to the feast), to the Messiah. Probably the word , king, is authentic in Luke; and its omission in some MSS. arises from the texts of the LXX. and of Matthew.
The expression, in the name of, is dependent not on blessed be, but on He who cometh: the King who comes on the part of God as His representative. The peace in heaven is that of the reconciliation which the Messiah comes to effect between God and the earth. Luke omits the word Hosanna, which his readers of Gentile origin would not have understood.
The fact related Luk 19:39-40 belongs to Luke alone. Pharisees had mingled with the groups, to spy out what was passing. Aware that their authority is slipping from them (Joh 12:19), they had recourse to Jesus Himself, begging Him to keep order in His crowd of followers. They are disgusted at seeing that, not content with setting Himself up as a prophet, He dares publicly to accept Messianic homage. The saying, Rebuke thy disciples, was doubtless accompanied with an irritated and anxious look towards the citadel of Antonia, the residence of the Roman garrison. This look seemed to say: Seest thou not…? Are not the Romans there? Wilt thou destroy us? The answer of Jesus has a terrible majesty: If I should silence all those mouths, you would hear the same acclamations proceeding from the ground! So impossible is it that an appearance like this should not be, once at least, saluted on the earth as it deserves to be!
The terms used appear to have been proverbial (Hab 2:11). Some have referred the term, the stones, to the walls of the temple, and of the houses of Jerusalem, which, as they fell in ruins forty years after, rendered homage to the kingly glory of Jesus; but this meaning is far-fetched. The form of the Paulo-post future () is frequently used by the LXX., but, as here, without having the special signification which is attached to it in classical Greek. The grammatical reduplication simply expresses the repetition of the cry of those inanimate objects: It will be impossible to reduce those stones to silence, if once they shall begin to cry. The simple future in the Alex. is a correction.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Luke alone specified that Jesus descended from the Mount of Olives toward Jerusalem. He may have done so to associate Jesus with the prophecy of Messiah standing on that mountain (Zec 14:4). However this was not a fulfillment of that prophecy. Fulfillment will come at the Second Coming. Jesus had predicted His entrance into Jerusalem (Luk 13:35). Perhaps Luke pictured Jesus descending toward Jerusalem as stage setting for His weeping over the city (Luk 19:42-44).
Luke continued to focus the readers’ attention on the disciples’ role whereas the other evangelists included the whole crowd. Obviously Luke wanted us to appreciate the part the disciples played in Jesus’ glorification here (cf. Luk 2:13; Luk 2:20; Luk 19:37; Act 2:47; Act 3:8-9). Perhaps he viewed it as a preview of our participation in His second coming. He alone noted the disciples’ reference to having observed Jesus’ miracles (Gr. dynameon, evidences of spiritual power).