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Translation
King James Version
And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt?
Complete Jewish Bible
As they were untying the colt, its owners said to them, “Why are you untying the colt?”
Berean Standard Bible
As they were untying the colt, its owners asked, “Why are you untying the colt?”
American Standard Version
And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt?
World English Bible Messianic
As they were untying the colt, its owners said to them, “Why are you untying the colt?”
Geneva Bible (1599)
And as they were loosing the colte, the owners thereof sayd vnto them, Why loose ye the colte?
Young's Literal Translation
and while they are loosing the colt, its owners said unto them, `Why loose ye the colt?'
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In the KJVVerse 25,765 of 31,102
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Commentary on Luke 19 verses 28–40
28 ¶ And when he had thus spoken, he went before, ascending up to Jerusalem.
29 And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples,
30 Saying, Go ye into the village over against you; in the which at your entering ye shall find a colt tied, whereon yet never man sat: loose him, and bring him hither.
31 And if any man ask you, Why do ye loose him? thus shall ye say unto him, Because the Lord hath need of him.
32 And they that were sent went their way, and found even as he had said unto them.
33 And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt?
34 And they said, The Lord hath need of him.
35 And they brought him to Jesus: and they cast their garments upon the colt, and they set Jesus thereon.
36 And as he went, they spread their clothes in the way.
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;
38 Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest.
39 And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples.
40 And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out.
We have here the same account of Christ's riding in some sort of triumph (such as it was) into Jerusalem which we had before in Matthew and Mark; let us therefore here only observe,
I. Jesus Christ was forward and willing to suffer and die for us. He went forward, bound in the spirit, to Jerusalem, knowing very well the things that should befall him there, and yet he went before, ascending up to Jerusalem, Luk 19:28. He was the foremost of the company, as if he longed to be upon the spot, longed to engage, to take the field, and to enter upon action. Was he so forward to suffer and die for us, and shall we draw back from any service we are capable of doing for him?
II. It was no ways inconsistent either with Christ's humility or with his present state of humiliation to make a public entry into Jerusalem a little before he died. Thus he made himself to be the more taken notice of, that the ignominy of his death might appear the greater.
III. Christ is entitled to a dominion over all the creatures, and may use them when and as he pleases. No man has a property in his estate against Christ, but that his title is prior and superior. Christ sent to fetch an ass and her colt from their owner's and master's crib, when he had occasion for their service, and might do so, for all the beasts of the forest are his, and the tame beasts too.
IV. Christ has all men's hearts both under his eye and in his hand. He could influence those to whom the ass and the colt belonged to consent to their taking them away, as soon as they were told that the Lord had occasion for them.
V. Those that go on Christ's errands are sure to speed (Luk 19:32): They that were sent found what he told them they should find, and the owners willing to part with them. It is a comfort to Christ's messengers that they shall bring what they are sent for, if indeed the Lord has occasion for it.
VI. The disciples of Christ, who fetch that for him from others which he has occasion for, and which they have not, should not think that enough, but, whatever they have themselves wherewith he may be served and honoured, they should be ready to serve him with it. Many can be willing to attend Christ at other people's expense who care not to be at any charge upon him themselves; but those disciples not only fetched the ass's colt for him, but cast their own garments upon the colt, and were willing that they should be used for his trappings.
VII. Christ's triumphs are the matter of his disciples' praises. When Christ came nigh to Jerusalem, God put it of a sudden into the hearts of the whole multitude of the disciples, not of the twelve only, but abundance more, that were disciples at large, to rejoice and praise God (Luk 19:37), and the spreading of their clothes in the way (Luk 19:36) was a common expression of joy, as at the feast of tabernacles. Observe, 1. What was the matter or occasion of their joy and praise. They praised God for all the mighty works they had seen, all the miracles Christ had wrought, especially the raising of Lazarus, which is particularly mentioned, Joh 12:17, Joh 12:18. That brought others to mind, for fresh miracles and mercies should revive the remembrance of the former. 2. How they expressed their joy and praise (Luk 19:38): Blessed be the king that cometh in the name of the Lord. Christ is the king; he comes in the name of the Lord, clothed with a divine authority, commissioned from heaven to give law and treat of peace. Blessed be he. Let us praise him, let God prosper him. He is blessed for ever, and we will speak well of him. Peace in heaven. Let the God of heaven send peace and success to his undertaking, and then there will be glory in the highest. It will redound to the glory of the most high God; and the angels, the glorious inhabitants of the upper world, will give him the glory of it. Compare this song of the saints on earth with that of the angels, Luk 2:14. They both agree to give glory to God in the highest. There the praises of both centre; the angels say, On earth peace, rejoicing in the benefit which men on earth have by Christ; the saints say, Peace in heaven, rejoicing in the benefit which the angels have by Christ. Such is the communion we have with the holy angels that, as they rejoice in the peace on earth, so we rejoice in the peace in heaven, the peace God makes in his high places (Job 25:2), and both in Christ, who hath reconciled all things to himself, whether things on earth or things in heaven.
VIII. Christ's triumph's, and his disciples' joyful praises of them, are the vexation of proud Pharisees, that are enemies to him and his kingdom. There were some Pharisees among the multitude who were so far from joining with them that they were enraged at them, and, Christ being a famous example of humility, they thought that he would not admit such acclamations as these, and therefore expected that he should rebuke his disciples, Luk 19:39. But it is the honour of Christ that, as he despises the contempt of the proud, so he accepts the praises of the humble.
IX. Whether men praise Christ or no he will, and shall, and must be praised (Luk 19:40): If these should hold their peace, and not speak the praises of the Messiah's kingdom, the stones would immediately cry out, rather than that Christ should not be praised. This was, in effect, literally fulfilled, when, upon men's reviling Christ upon the cross, instead of praising him, and his own disciples' sinking into a profound silence, the earth did quake and the rocks rent. Pharisees would silence the praises of Christ, but they cannot gain their point; for as God can out of stones raise up children unto Abraham, so he can out of the mouths of those children perfect praise.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 28–40. Public domain.
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Justin MartyrAD 165
The First Apology, Chapter XXXII
And the prophecy, "He shall be the expectation of the nations," signified that there would be some of all nations who should look for Him to come again. And this indeed you can see for yourselves, and be convinced of by fact. For of all races of men there are some who look for Him who was crucified in Judaea, and after whose crucifixion the land was straightway surrendered to you as spoil of war. And the prophecy, "binding His foal to the vine, and washing His robe in the blood of the grape," was a significant symbol of the things that were to happen to Christ, and of what He was to do. For the foal of an ass stood bound to a vine at the entrance of a village, and He ordered His acquaintances to bring it to Him then; and when it was brought, He mounted and sat upon it, and entered Jerusalem, where was the vast temple of the Jews which was afterwards destroyed by you.
Ephrem the SyrianAD 373
COMMENTARY ON TATIAN’S DIATESSARON 18.1
“Untie the donkey and bring it to me.” He began with a manger and finished with a donkey, in Bethlehem with a manger, in Jerusalem with a donkey.
Titus of Bostra (as quoted by Aquinas, AD 1274)AD 378
Catena Aurea by Aquinas
Because the Lord had said, The kingdom of heaven is at hand, they that saw Him going up to Jerusalem thought that He was going then to commence the kingdom of God. When then the parable was finished in which He reproved the error above mentioned, and showed plainly that He had not yet vanquished that death which was plotting against him, he proceeded forth to His passion, going up to Jerusalem.
Here it was evident that there would be a divine summons. For no one can resist God calling for what is His own. But the disciples when ordered to fetch the colt refused not the office as a slight one, but went to bring him.
They who had tied the ass are struck dumb, because of the greatness of His mighty power, and are unable to resist the words of the Saviour; for "the Lord" is a name of majesty, and as a King was He about to come in the sight of all the people.
Basil of Caesarea (as quoted by Aquinas, AD 1274)AD 379
Catena Aurea by Aquinas
So likewise should we set about even the lowest works with the greatest zeal and affection, knowing that whatever is done with God before our eyes is not slight, but meet for the kingdom of heaven.
Ambrose of MilanAD 397
Commentary on Luke
The apostles threw down their own garments before Christ. By their preaching of the gospel, they would present the glory of their action. In Holy Scripture, very often garments are virtues, which are to soften the hardness of the Gentiles to some extent by their own virtue, so that with zealous good will they may show the undisturbed obedience of a joyful passage. The Lord of the world was not happy to be carried in a public spectacle on the back of a donkey. With the generalship of piety, he subdued the accustomed disposition of the Gentile people. The mystic Rider therefore could cover the inmost places of our mind with the hidden mystery. He would take his seat in an inward possession of the secret places of the spirits, as if infused with the Godhead, ruling the footprints of the mind and curbing the lusts of the flesh. Those who received such a Rider in their inmost hearts are happy. A heavenly bridle curbed those mouths, or else they would be unloosed in a multitude of words.
Ambrose of Milan (as quoted by Aquinas, AD 1274)AD 397
Catena Aurea by Aquinas
Mystically, our Lord came to Mount Olivet, 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 in the fulness of the Spirit?
For they were in the village, and the colt was tied with its mother, nor could it be loosed except by the command of the Lord. The apostle's hand looses it. Such was the act, such the life, such the grace. Be such, that thou mayest be able to loose those that are bound. In the ass indeed Matthew represented the mother of error, but in the colt Luke has described the general character of the Gentile people. And rightly, whereon yet never man sat, for none before Christ called the nations of the Gentiles into the Church. But this people was tied and bound by the chains of iniquity, being subject to an unjust master, the servant of error, and could not claim to itself authority whom not nature but crime had made guilty. Since the Lord is spoken of, one master is recognised. O wretched bondage under a doubtful mastery! For he has many masters who has not one. Others bind that they may possess, Christ looses that he may keep, for He knew that gifts are more powerful than chains.
Nor is it for nothing that two disciples are directed thither; Peter to Cornelius, Paul to the rest. And therefore He did not mark out the persons, but determined the number. Still should any one require the persons, he may believe it to be spoken of Philip, whom the Holy Spirit sent to Gaza, when he baptized the eunuch of Queen Candace. (Acts 8:38.)
For it pleased not the Lord of the world to be borne upon the ass's back, save that in a hidden mystery by a more inward sitting, the mystical Ruler might take His seat in the secret depths of men's souls, guiding the footsteps of the mind, bridling the wantonness of the heart. His word is a rein, His word is a goad.
Ambrose of MilanAD 397
Commentary on Luke
He came to the Mount of Olivet so that he could plant new olive trees on the heights of virtue, the mother of which is the Jerusalem that is above. The heavenly Gardener is on this mountain so that all those who are planted in the house of the Lord may say, “But I am as a fruitful olive in the house of the Lord.” Perhaps that mountain is Christ himself. Who else could produce such fruits, not in many round berries but in the fullness of spirit in the fruitful Gentiles? We ascend by him, and we ascend to him. He is the Door and the Way that is opened and which opens. Those entering knock on it, and those leaving worship it.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(Hom. 66. in Matt.) At the beginning of His ministry our Lord showed Himself indifferent to the Jews, but when He had given sufficient token of His power, He transacts every thing with the highest authority. Many are the miracles which then took place. He foretold to them, ye shall find an unbroken colt. He foretels also that no one should hinder them, but as soon as they heard it, should hold their peace.
Cyril of Alexandria (as quoted by Aquinas, AD 1274)AD 444
Catena Aurea by Aquinas
Those men who were directed, when they were loosing the colt, did not use their own words, but spoke as Jesus had told them, that you may know that not by their own words, but the word of God, not in their own name but in Christ's, they implanted the faith among the Gentile nations; and by the command of God the hostile powers ceased, which claimed to themselves the obedience of the Gentiles.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 130
What then was the sign? He sat on a colt, as we have just heard the blessed Evangelist clearly telling us. Perhaps someone will say, “When he traveled all Judea—for he taught in their synagogues and added the working of miracles to his words—he did not ask for an animal on which to ride. When Christ could have purchased one, he would not, although he often was wearied by his long journeys on the way. When passing through Samaria, he was wearied with his journey, as it is written. Who can make us believe that when he was going from the Mount of Olives to Jerusalem, places separated from one another by so short an interval, that he would require a colt? Since the mother accompanied the colt, why did he not take the mother instead of choosing the colt? The donkey that bore the colt was brought to him also. We learn this from the words of Matthew, who says that he sent the disciples to a village opposite them. He said to them, “You will find a donkey tied and a colt with her. Untie and bring them to me.” “They brought,” it says, “the donkey and the colt with her.” We must consider, therefore, what are the explanations and the benefits that we derive from this occurrence and how we make Christ riding on the colt a type of the calling of the Gentiles. The colt of a donkey is mounted on which none has sat, because no one before Christ called the peoples of the nations to the church.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
Proving at the same time that the parable had been pronounced concerning the end of that city which was about both to slay Him, and to perish itself by the scourge of the enemy. It follows, And it came to pass, when he was come nigh to Bethphage, &c. Bethphage was a small village belonging to the priests on Mount Olivet. Bethany was also a little town or hamlet on the side of the same mountain, about fifteen stades from Jerusalem.
According to the other Evangelists, not the disciples only, but very many also out of the crowds scattered their garments in the way.
Rightly are the towns described as placed on Mount Olivet, that is, on the Lord Himself, who rekindles the unction of spiritual graces with the light of knowledge and piety.
BedeAD 735
On the Gospel of Luke
And as they were loosing the colt, its owners said to them: Why are you loosing the colt? For it had many owners, being not devoted to one doctrine and superstition, but wretchedly carried off to various and diverse errors of idols at the whim of unclean spirits, proceeding as it was led. Finally, it is said to be common by a certain vernacular Scripture custom that which is unclean, as also a voice from heaven says to Peter: What God has cleansed, you must not call common (Acts XI). Because he who is holy is God's alone and is shared with no one else. But he who is sinful and unclean belongs to many. For many demons possess him, and therefore he is called common.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
Or the two sent imply this, that the Prophets and Apostles make up the two steps to the bringing in of the Gentiles, and their subjection to Christ. But they bring the colt from a certain village, that it may be known to us that this people was rude and unlearned.
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(non occ.) The disciples waited upon Christ not only in bringing the colt of another, but also with their own garments, some of which they placed upon the ass, others they strewed in the way.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Luke 19:33 captures the precise moment two disciples, following Jesus' specific instructions, are confronted by the owners of a colt they are untying. This brief exchange highlights Jesus' divine foreknowledge and sovereign control over seemingly mundane details, as the owners' question ("Why loose ye the colt?") directly sets the stage for the divinely pre-ordained response, "The Lord hath need of him," paving the way for Jesus' Triumphal Entry into Jerusalem.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 19:33, though brief, is rich in literary devices that enhance its theological significance. Foreshadowing is prominent, as the owners' question sets up the disciples' pre-scripted answer in the following verse, "The Lord hath need of him," which subtly foreshadows Jesus' divine authority and His ultimate purpose. There is also a strong element of Divine Orchestration, where every detail, from the location of the colt to the owners' precise question, is meticulously planned and executed according to Jesus' foreknowledge. This demonstrates God's sovereign control over seemingly random events. Furthermore, a subtle Irony is present: the human "owners" question the disciples, unaware that they are participating in a divinely ordained event where the ultimate "Lord" (Jesus) is asserting His claim. The colt itself functions as Symbolism, representing humility and peace, yet also being an unridden animal, symbolizing its sacred dedication for a unique, kingly purpose.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 19:33 profoundly underscores the theme of divine sovereignty and the meticulous nature of God's plans. Jesus' foreknowledge of the colt's location, the owners' question, and the precise response required demonstrates an astonishing level of control over circumstances, even down to the reactions of ordinary individuals. This event emphasizes that God's purposes are not thwarted by human intervention or questioning but rather incorporate them into His perfect design. It calls believers to a deeper trust in God's orchestration of events, even when the path is unclear or requires unconventional obedience. The owners' yielding to the simple declaration, "The Lord hath need of him," serves as a powerful reminder that all creation ultimately belongs to God and is subject to His will, even if human beings are momentarily its custodians.
REFLECTION AND APPLICATION
Luke 19:33 serves as a profound reminder of God's perfect plan and His ability to orchestrate every detail of our lives. Just as Jesus had every aspect of the colt's retrieval pre-arranged, so too does God meticulously work in our circumstances, often in ways we don't immediately understand or foresee. This verse calls us to cultivate a spirit of simple, unquestioning obedience, much like the disciples who proceeded without hesitation despite the unusual command. Our willingness to follow Christ's commands, even when they seem unconventional, challenge our logic, or might lead to awkward encounters, is a powerful testament to our faith. It also reinforces the comforting truth that God can use seemingly insignificant or ordinary things—like an unridden colt or an unexpected question from its owners—for His grand, redemptive purposes, demonstrating His power and sovereignty over all creation. We are invited to consider how God might be calling us to release our "possessions" or plans for His higher purposes, trusting that He "has need" of them for His kingdom.
Questions for Reflection
FAQ
Why was it important that the colt had never been ridden?
Answer: The detail that the colt had never been ridden, mentioned in Luke 19:30, carries significant symbolic and practical weight. Symbolically, an animal that had never been worked or ridden was considered pure and consecrated, making it suitable for sacred purposes. This aligns with Old Testament practices where animals used for holy rituals were often unblemished and unworked (e.g., the red heifer in Numbers 19:2 or a heifer for atonement in Deuteronomy 21:3). Practically, for Jesus to ride an untrained colt without incident would have been a remarkable feat, further highlighting His divine authority and miraculous power. It emphasizes that this was not a mere animal but one specifically prepared and dedicated for the King's entry.
CHRIST-CENTERED FULFILLMENT
Luke 19:33, though a brief narrative interlude, powerfully points to the Christ-centered nature of all scripture. The owners' question, "Why loose ye the colt?", and the disciples' pre-scripted response, "The Lord hath need of him," are not merely logistical details but a profound declaration of Jesus' identity and sovereign claim. This "Lord" is not just any master, but the cosmic Lord, the one through whom and for whom all things were created (Colossians 1:16-17). The seemingly ordinary colt, unridden and unknown, becomes an instrument in the divine plan, symbolizing how even the most humble aspects of creation are subject to Christ's will and serve His redemptive purpose. Jesus' entry on this colt fulfills ancient prophecy (Zechariah 9:9), presenting Him as the humble yet authoritative King, whose ultimate "need" was not merely a means of transport, but the salvation of humanity. His journey to Jerusalem, culminating in the cross, reveals that He came not to be served, but to serve, and to give His life as a ransom for many (Mark 10:45). Thus, the owners' question and Jesus' need for the colt ultimately foreshadow His universal Lordship, to which every knee will one day bow (Philippians 2:9-11).