Church Fathers Commentary Luke 19:28-36

"And when he had thus spoken, he went on before, going up to Jerusalem. And it came to pass, when he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, he sent two of the disciples, saying, Go your way into the village over against [you]; in which as ye enter ye shall find a colt tied, whereon no man ever yet sat: loose him, and bring him. And if any one ask you, Why do ye loose him? thus shall ye say, The Lord hath need of him. And they that were sent went away, and found even as he had said unto them. And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt? And they said, The Lord hath need of him. And they brought him to Jesus: and they threw their garments upon the colt, and set Jesus thereon. And as he went, they spread their garments in the way." — Luke 19:28-36 (ASV)

Titus of Bostra: Because the Lord had said, The kingdom of heaven is at hand, those who saw Him going up to Jerusalem thought that He was then going to begin the kingdom of God. When the parable was finished in which He corrected the error mentioned above, and showed plainly that He had not yet conquered the death that was plotting against Him, He went forth to His Passion, going up to Jerusalem.

The Venerable Bede: He was also proving that the parable had been spoken concerning the end of that city, which was about to both kill Him and perish itself by the scourge of the enemy. It follows, And it came to pass, when he was come near to Bethphage, etc. Bethphage was a small village belonging to the priests on the Mount of Olives. Bethany was also a little town or hamlet on the side of the same mountain, about fifteen stadia from Jerusalem.

St. John Chrysostom: At the beginning of His ministry, our Lord showed Himself indifferent to the Jews, but when He had given a sufficient sign of His power, He handled everything with the highest authority. Many miracles took place then. He foretold to them that they would find an unbroken colt. He also foretold that no one would stop them, but as soon as they heard His reason, they would be silent.

Titus of Bostra: Here it was evident that there would be a divine summons, for no one can resist God calling for what is His own. But when the disciples were ordered to fetch the colt, they did not refuse the task as if it were insignificant, but went to bring it.

St. Basil the Great: Likewise, we should undertake even the most humble tasks with the greatest zeal and affection, knowing that whatever is done with God before our eyes is not insignificant, but worthy of the kingdom of heaven.

Titus of Bostra: Those who had tied the colt are struck dumb because of the greatness of His power and are unable to resist the Savior's words; for "the Lord" is a name of majesty, and He was about to come as a King in the sight of all the people.

St. Augustine of Hippo: It does not matter that Matthew speaks of a donkey and its foal, while the others say nothing of the donkey. When both accounts can be understood, there is no contradiction, even if one reports one thing and another reports something else—much less when one reports one thing and another reports both.

Glossa Ordinaria: The disciples served Christ not only by bringing another's colt, but also with their own garments, some of which they placed on the colt, and others they spread on the road.

The Venerable Bede: According to the other Evangelists, not only the disciples but many others from the crowds also spread their garments on the road.

St. Ambrose of Milan: Mystically, our Lord came to the Mount of Olives 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 with the fullness of the Spirit?

The Venerable Bede: The towns are rightly described as placed on the Mount of Olives—that is, on the Lord Himself, who rekindles the anointing of spiritual graces with the light of knowledge and piety.

Origen of Alexandria: Bethany is interpreted as "the house of obedience," but Bethphage as "the house of jawbones," being a place belonging to the priests, for the jawbones in the sacrifices were the right of the priests, as is commanded in the Law. Therefore, to that place of obedience, where the priests have possession, our Savior sends His disciples to untie the colt.

St. Ambrose of Milan: For they were in the village, and the colt was tied with its mother; nor could it be untied except by the Lord's command. The apostle's hand unties it. Such was the act, such the life, such the grace. Be like this, so that you may be able to free those who are bound.

Indeed, in the donkey, Matthew represented the mother of error, but in the colt, Luke has described the general character of the Gentile people. And rightly so, for it was one on which no one had ever sat, because no one before Christ called the Gentile nations into the Church.

This people was tied and bound by the chains of iniquity, subject to an unjust master and a servant of error. It could not claim authority for itself, having been made guilty not by nature but by sin.

When "the Lord" is spoken of, one master is acknowledged. O wretched bondage under a divided allegiance! For a person who does not have one master has many. Others bind people so that they may possess them; Christ unties them so that He may keep them, for He knew that gifts are more powerful than chains.

Origen of Alexandria: There were, then, many masters of this colt before the Savior had need of it. But as soon as He became its master, there was no other. For no one can serve God and mammon. When we are servants of wickedness, we are subject to many vices and passions. But the Lord has need of the colt because He wants us to be freed from the chains of our sins.

Now, I think this place is not called a small village without reason. For just as it is a village without any further distinction, so the entire heavenly country is held in low esteem when compared to the whole earth.

St. Ambrose of Milan: Nor is it without reason that two disciples are sent there: Peter to Cornelius, Paul to the rest. And therefore, He did not specify the persons, but determined the number. Still, if anyone should ask who the persons were, he may believe it refers to Philip, whom the Holy Spirit sent to Gaza when he baptized the eunuch of Queen Candace.

Theophylact of Ohrid: Or, the two who were sent imply that the Prophets and the Apostles make up the two steps for bringing in the Gentiles and for their submission to Christ. But they bring the colt from a village, so that we may know that this people was rustic and uneducated.

St. Cyril of Alexandria: The men who were sent did not use their own words when they were untying the colt, but spoke as Jesus had told them. This is so you may know that they implanted the faith among the Gentile nations not by their own words, but by the word of God, and not in their own name, but in Christ's. And by the command of God, the hostile powers that claimed the obedience of the Gentiles were silenced.

Origen of Alexandria: The disciples next place their garments on the colt and have the Savior sit on it, just as they take the word of God upon themselves and make it rest upon the souls of their hearers. They take off their own garments and spread them on the road, for the clothing of the Apostles is their good works. And truly, the colt, untied by the disciples and carrying Jesus, walks upon the garments of the Apostles when it imitates their teaching. Which of us is so blessed that Jesus should rest upon him?

St. Ambrose of Milan: For it did not please the Lord of the world to be carried on a colt's back, except that in a hidden mystery, by a more inward seating, the mystical Ruler might take His seat in the secret depths of human souls, guiding the steps of the mind and bridling the passions of the heart. His word is a rein; His word is a goad.