Luke 19:33
in Luke 19As they were untying the colt, its owners asked, “Why are you untying the colt?”
BSB
The same verse in ASV and KJV ▾
ASV
And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt?
KJV
And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt?
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This verse in Luke 19
Commentary
10 notes on this verseThose 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.
This site's exposition
found even as he had said unto them
on Luke 19:32-35
They that were sent went their way, and found even as he had said unto them confirms the instructions exactly, down to the owners asking the very question Jesus had told the disciples to expect. The Lord hath need of him is the whole of the answer given, and it is enough, the owners releasing the colt on that word alone. Maclaren and Gill both note they cast their garments upon the colt, and set Jesus thereon, a makeshift saddle from ordinary cloaks that turns at once into the crowd's own garments spread in the road, the first gesture of the welcome about to break out.
The record, by era
The Church Fathers3 voices
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.
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.
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.
The Medieval Church2 voices
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 …
Second, as regards the obedience of the disciples carrying out the command, it is added: And as they were loosing the colt, the owners thereof said to them: Why do you loose the colt? by the handling of another's property; and they are called several …
3 more voices on this verse
The Puritans and the Awakening1 voice
And as they were loosing the colt,.... In order to bring it away, as Christ bid them: the owners thereof said unto them, why loose ye the colt?
The Nineteenth Century2 voices
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition) (1858)
Let us mark, for one thing, in these verses — the perfect knowledge of our Lord Jesus Christ. We see Him sending two of His disciples to the entrance of a village, and telling them that they would find "a colt tied, which no one has ever ridden." We see Him describing what they would see and hear, with as much confidence as if the whole transaction had been previously arranged. In short, He speaks like one to whom nothing in all creation is hidden from His sight — everything is uncovered and laid bare before His eyes.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition) (1858)
proposed
Let us mark, for one thing, in these verses — the perfect knowledge of our Lord Jesus Christ. We see Him sending two of His disciples to the entrance of a village, and telling them that they would find "a colt tied, which no one has ever ridden." We see Him describing what they would see and hear, with as much confidence as if the whole transaction had been previously arranged. In short, He speaks like one to whom nothing in all creation is hidden from His sight — everything is uncovered and laid bare before His eyes. He speaks like one whose eyes were in every place — like one who knew things unseen, as well as things seen. An attentive reader will observe the same thing in other parts of the Gospel. We are told in one place that "He knew the thoughts" of His enemies. We are told in another chapter, that "He knew what was in man." We are told in another place, that "Jesus had known from the beginning which of them did not believe, and who would betray him." (Luke 6:8; John 2:25; John 6:64.) Knowledge like this is a particular attribute of God. Passages like these are meant to remind us, that "the man Christ Jesus" is not only man. He is also "God blessed forever." (Romans 9:5.) The thought of Christ's perfect knowledge should alarm sinners and awaken them to repentance. The great and righteous Judge knows them, and all their doings. The Judge of all sees them continually, and marks down all their ways. There is "no darkness where the workers of iniquity can hide themselves." (Job 34:22.) If they go into the secret chamber — the eyes of Christ are there. If they privately scheme villainy and plot wickedness — Christ knows it and observes it. If they speak secretly against the righteous — Christ hears. They may deceive men all their life long — but they cannot deceive Christ.
The words behind it
15 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| λυόντων | luonton | When are untying | G3089 → | 42 times |
| δὲ | de | then | G1161 → | 2765 times |
| αὐτῶν | auton | they | G846 → | 5565 times |
| τὸν | ton | the | G3588 → | 19766 times |
| πῶλον | polon | colt | G4454 → | 12 times |
| εἶπαν | eipan | said | G2036 → | 925 times |
| οἱ | hoi | the | G3588 → | 19766 times |
| κύριοι | kurioi | masters | G2962 → | 711 times |
| αὐτοῦ | autou | of it | G846 → | 5565 times |
| πρὸς | pros | to | G4314 → | 700 times |
| αὐτούς· | autous | them; | G846 → | 5565 times |
| τί | ti | Why | G5101 → | 563 times |
| λύετε | luete | untie you | G3089 → | 42 times |
| τὸν | ton | the | G3588 → | 19766 times |
| πῶλον; | polon | colt? | G4454 → | 12 times |
λυόντωνWhen are untying
luontonG3089 →42 times
δὲthen
deG1161 →2765 times
αὐτῶνthey
autonG846 →5565 times
τὸνthe
tonG3588 →19766 times
πῶλονcolt
polonG4454 →12 times
εἶπανsaid
eipanG2036 →925 times
οἱthe
hoiG3588 →19766 times
κύριοιmasters
kurioiG2962 →711 times
αὐτοῦof it
autouG846 →5565 times
πρὸςto
prosG4314 →700 times
αὐτούς·them;
autousG846 →5565 times
τίWhy
tiG5101 →563 times
λύετεuntie you
lueteG3089 →42 times
τὸνthe
tonG3588 →19766 times
πῶλον;colt?
polonG4454 →12 times
A shaded row is a word that stands 400 times or fewer in the Bible.
Where this verse is studied
On this page
Studies8
About Luke
This page draws on 10 works. Open the list of works
This page draws on Alexander Maclaren, Expositions of Holy Scripture, Luke; Bede, On the Gospel of Luke; Bonaventure, Commentary on Luke, Chapter 19; Cyril of Alexandria, Catena Aurea by Aquinas; Cyril of Alexandria, COMMENTARY ON LUKE, HOMILY 130; J.C. Ryle, Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition); John Gill, Exposition of the New Testament; John Gill, Exposition of the New Testament (1746-1748); Justin Martyr, The First Apology, Chapter XXXII and Titus of Bostra, Catena Aurea by Aquinas.