Luke 19:33 - Printer Friendly

ESV: And as they were untying the colt, its owners said to them, “Why are you untying the colt?”

NIV: As they were untying the colt, its owners asked them, 'Why are you untying the colt?'

NASB: And as they were untying the colt, its owners said to them, 'Why are you untying the colt?'

CSB: As they were untying the colt, its owners said to them, "Why are you untying the colt? "

NLT: And sure enough, as they were untying it, the owners asked them, 'Why are you untying that colt?'

KJV: And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt?

NKJV: But as they were loosing the colt, the owners of it said to them, “Why are you loosing the colt?”

Two of Jesus' disciples—we don't know which or even if they were from the Twelve—have followed Jesus' instructions to go to a nearby village and bring back a donkey and her colt (Matthew 21:2). Jesus has told them that they will be challenged and what they are to say. Apparently without questioning, the two obey (Luke 19:28–32).

Some commentators suggest that Jesus had already interacted with the donkeys' owner beforehand, which is why He knows where it will be. That theory would not be contradicted by this verse; the owners may be expecting Jesus and don't immediately recognize His disciples. The text isn't clear enough to say one way or the other.

Both Mark and Luke mention the owners asking about the colt, not its mother (Matthew 21:2; Mark 11:2, 4–5). It seems the owners don't have a problem with the disciples taking the mother, but don't understand why they want a colt. That the colt is with his mother, and that Jesus wants both, suggests the colt is quite young. The fact the owners seem to think the disciples would naturally take the mother without the colt suggests the colt is being trained to be apart from its mother. Donkeys are social animals. It's very possible the colt is already weaned and ready for training. So why bring the mother? The colt is about to go into Jerusalem, surrounded by a massive crowd of shouting people (Luke 19:37). His mom's presence will go a long way in easing his anxiety.

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.