Luke 19:31 - Printer Friendly

ESV: If anyone asks you, ‘Why are you untying it?’ you shall say this: ‘The Lord has need of it.’"

NIV: If anyone asks you, ‘Why are you untying it?’ say, ‘The Lord needs it.’ "

NASB: And if anyone asks you, ‘Why are you untying it?’ you shall say this: ‘ The Lord has need of it.’?'

CSB: If anyone asks you, ‘Why are you untying it?’ say this: ‘The Lord needs it.’"

NLT: If anyone asks, ‘Why are you untying that colt?’ just say, ‘The Lord needs it.’'

KJV: And if any man ask you, Why do ye loose him? thus shall ye say unto him, Because the Lord hath need of him.

NKJV: And if anyone asks you, ‘Why are you loosing it?’ thus you shall say to him, ‘Because the Lord has need of it.’ ”

Jesus is at or near Bethphage (Matthew 21:1) on the Mount of Olives. A great crowd of disciples surrounds Him. Some have been with Him since the beginning, some came with Him from Galilee, and some from Bethany witnessed or heard how He had raised Lazarus from the dead. He is sending two disciples—Luke does not say which ones—into a village to obtain a donkey for His entrance into Jerusalem. Jesus specifically wants a donkey colt no one has ridden, along with its mother (Matthew 21:2; Mark 11:2).

Assuming Jesus had not made some previous arrangement with the donkeys' owners, He has shown His supernatural abilities by telling the disciples where to find the donkeys. Now, He tells them what will happen when they untie the animals. We don't know who the donkeys belong to or who it is that will challenge the disciples. People did often keep animals to rent to travelers, but we don't know whether the disciples paid.

The point of the gesture is the donkey, itself. Although the disciples won't realize the connection until later (John 12:16), Zechariah 9:9 describes the king of the Jews: "Behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey." The crowd may think that Jesus is planning to expel the Romans and give Israel political independence. His goal is much grander: He is going to die for His people and rise again.

Mark and Luke record Jesus' words a little differently. Mark 11:3 says, "If anyone says to you, 'Why are you doing this?'" Luke's version has Jesus say, "Why are you untying it?" Though some claim this is a contradiction, it's merely the difference between a direct quote or a paraphrase. Scholars call these "ipsissima verba" and "ipsissima vox," respectively. Ipsissima verba means "the very words" and applies to word-for-word records. Ipsissima vox means "the very voice," or a summarized version of the words carrying the same meaning. Both Luke and Mark convey the point Jesus is making, which is not dependent on the exact phrasing He used.

Luke 19:28–40 is the account of the triumphal entry when Jesus arrives in Jerusalem for His final Passover. Jesus presents Himself as the King of the Jews, challenging His followers, the religious leaders, and the many celebrants to choose whether to accept or reject Him. The triumphal entry is the first passage in the so-called "presentation of Jesus in Jerusalem" (Luke 19:28—21:38) where Jesus declares His authority (Luke 19:28—21:4) and reveals the future (Luke 21:5–38). The triumphal entry is one of the few events recorded in every Gospel (Matthew 21:1–11; Mark 11:1–11; John 12:12–15).

Jesus approaches Jerusalem by way of Jericho. Along the road, he encounters Zacchaeus: an unusually short man and infamous tax collector. Zacchaeus responds to Jesus' invitation and demonstrates humility and repentance. Jesus gives a parable explaining a believer's obligation to encourage the spread of the gospel. Jesus enters Jerusalem to great fanfare, upsetting local Pharisees. As He rides, Jesus weeps to think of the future destruction in store for the city. He once again drives corrupt businessmen from the temple grounds. His enemies are furious, but too afraid of the adoring crowds to take direct action.

Luke 19 finishes the "travelogue of Christ to Jerusalem" and introduces His first actions there (Luke 9:51—19:27). This long passage semi-chronologically records Jesus' journey to Jerusalem and the theological reasons why He must go to the cross. It finishes here, in this chapter, with Jesus meeting Zacchaeus and the parable of the ten minas. The chapter continues with Jesus' entry into Jerusalem as its king—the triumphal entry. Jesus mourns over Jerusalem, its rejection of their Messiah, and its coming destruction in AD 70. He also cleanses the temple and teaches there. In the next segments, Luke covers the last hours of Jesus' earthly life (Luke 22—23) as well as Jesus' resurrection (Luke 24).

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.