The…Entrance
By his introduction Luke linked the triumphal entry closely with the preceding parable dealing with Jesus’ kingship
the messianic character of the triumphal entry is heightened, for this means that Jesus intentionally sought to fulfill
“Lord” (kyrios) would be interpreted by Luke’s readers as the Lord Jesus, not the owners (literally lords [kyrioi]) of the colt (19:33). This is evident because the owners/lords were told “the Lord needs it.” Historically there is no reason why Jesus could not have arranged beforehand to have a colt ready. Only if we deny Jesus a messianic consciousness can we deny this possibility. The likelihood of the owners’ accepting the commandeering or requisitioning of their animal by a stranger is quite low, as is the availability of a donkey that had never been ridden.
Spreading cloaks on the road is an act of homage as in
This, minus the words “the king,” comes from
the beatitude here is a proleptic announcement of Jesus’ kingship, which like God’s kingdom is already a present reality in Jesus’ ministry but whose ultimate consummation awaits the parousia
peace reigns in heaven, for God’s divine plan is being fulfilled. Only when the Son of Man returns will peace finally come to Jerusalem
Luke’s readers would not have interpreted this as a Pharisaic attempt to save Jesus from the consequences of this messianic excitement. They would have interpreted this as an attempt to squelch the disciples’ praise of God
The Greek construction (ean with the future indicative) is rare, and the verse is capable of several interpretations. The most likely is, “If the disciples would stop their praising of God and his Son, then the stones would take their place and cry out praise in their stead.” Nothing can detract from this day
