TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 13:31–35.
Here is, I. A suggestion to Christ of his danger from Herod, now that he was in Galilee, within Herod's jurisdiction (Luk 13:31): Certain of the Pharisees (for there were those of that sect dispersed all the nation over) came to Christ, pretending friendship and a concern for his safety, and said, Get thee out of this country, and depart hence, for otherwise Herod will kill thee, as he did John. Some think that these Pharisees had no ground at all for this, that Herod had not given out any words to this purport, but that they framed this lie, to drive him out of Galilee, where he had a great and growing interest, and to drive him into Judea, where they knew there were those that really sought his life. But, Christ's answer being directed to Herod himself, it should seem that the Pharisees had ground for what they said, and that Herod was enraged against Christ, and designed him a mischief, for the honourable testimony he had borne to John Baptist, and to the doctrine of repentance which John preached. Herod was willing to get rid of Christ out of his dominions; and, when he durst not put him to death, he hoped to frighten him away by sending him this threatening message.
II.His defiance of Herod's rage and the Pharisees' too; he fears neither the one nor the other:
Go you, and tell that fox so, Luk 13:32. In calling him a fox, he gives him his true character; for he was subtle as a fox, noted for his craft, and treachery, and baseness, and preying (as they say of a fox) furthest from his own den. And, though it is a black and ugly character, yet it did not ill become Christ to give it to him, nor was it in him a violation of that law, Thou shalt not speak evil of the ruler of thy people. For Christ was a prophet, and prophets always had a liberty of speech in reproving princes and great men. Nay, Christ was more than a prophet, he was a king, he was King of kings, and the greatest of men were accountable to him, and therefore it became him to call this proud king by his own name; but it is not to be drawn into an example by us. "Go, and tell that fox, yea, and this fox too" (for so it is in the original, tē alōpeki tautē); "that Pharisee, whoever he is, that whispers this in my ear, let him know that I do not fear him, nor regard his menaces. For," 1. "I know that I must die, and must die shortly; I expect it, and count upon it, the third day," that is, "very shortly; my hour is at hand." Note, It will help us very much above the fear of death, and of them that have the power of death, to make death familiar to us, to expect it, think of it, and converse with it, and see it at the door. "If Herod should kill me, he will not surprise me." 2. "I know that death will be not only no prejudice to me, but that it will be my preferment; and therefore tell him I do not fear him; when I die, I shall be perfected. I shall then have finished the hardest part of my undertaking; I shall have completed my business;" teleioumai - I shall be consecrated. When Christ dies, he is said to have sanctified himself; he consecrated himself to his priestly office with his own blood. 3. "I know that neither he nor any one else can kill me till I have done my work. Go, and tell him that I value not his impotent rage. I will cast out devils, and do cures, today and tomorrow," that is, "now and for some little space of time yet to come, in spite of him and all his threats. I must walk, I must go on in my intended journey, and it is not in his power to hinder me. I must go about, as I do, preaching and healing, today, and tomorrow, and the day following." Note, It is good for us to look upon the time we have before us as but a little, two or three days perhaps may be the utmost, that we may thereby be quickened to do the work of the day in its day. And it is a comfort to us, in reference to the power and malice of our enemies, that they can have no power to take us off as long as God has any work for us to do. The witnesses were not slain till they had finished their testimony. 4. "I know that Herod can do me no harm, not only because my time is not yet come, but because the place appointed for my death is Jerusalem, which is not within his jurisdiction: It cannot be that a prophet perish out of Jerusalem," that is, "any where but at Jerusalem." If a true prophet was put to death, he was prosecuted as a false prophet. Now none undertook to try prophets, and to judge concerning them, but the great sanhedrim, which always sat at Jerusalem; it was a cause which the inferior courts did not take cognizance of, and therefore, if a prophet be put to death, it must be at Jerusalem.
III.His lamentation for Jerusalem, and his denunciation of wrath against that city, Luk 13:34, Luk 13:35.
This we had Mat 23:37-39. Perhaps this was not said now in Galilee, but the evangelist, not designing to bring it in in its proper place, inserts it here, upon occasion of Christ's mentioning his being put to death at Jerusalem.
Note, 1. The wickedness of persons and places that more eminently than others profess religion and relation to God is in a particular manner provoking and grieving to the Lord Jesus. How pathetically does he speak of the sin and ruin of that holy city! O Jerusalem! Jerusalem! 2. Those that enjoy great plenty of the means of grace, if they are not profited by them, are often prejudiced against them. They that would not hearken to the prophets, nor welcome those whom God had sent to them, killed them, and stoned them. If men's corruptions are not conquered, they are provoked. 3. Jesus Christ has shown himself willing, freely willing, to receive and entertain poor souls that come to him, and put themselves under his protection: How often would I have gathered thy children together, as a hen gathereth her brood under her wings, with such care and tenderness! 4. The reason why sinners are not protected and provided for by the Lord Jesus, as the chickens are by the hen, is because they will not: I would, I often would, and ye would not. Christ's willingness aggravates sinners' unwillingness, and leaves their blood upon their own heads. 5. The house that Christ leaves is left desolate. The temple, though richly adorned, though greatly frequented, is yet desolate if Christ has deserted it. He leaves it to them; they had made an idol of it, and let them take it to themselves, and make their best of it, Christ will trouble it no more. 6. Christ justly withdraws from those that drive him from them. They would not be gathered by him, and therefore, saith he, "You shall not see me, you shall not hear me, any more," as Moses said to Pharaoh, when he forbade him his presence, Exo 10:28, Exo 10:29. 7. The judgment of the great day will effectually convince unbelievers that would not now be convinced: "Then you will say, Blessed is he that cometh," that is, "you will be glad to be among those that say so, and will not see me to be the Messiah till then when it is too late."
Historical interpretation
Ten Centuries of Reception
9 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
But the Lord prayed and besought not for Himself-for why should He who was guiltless pray on His own behalf?-but for our sins, as He Himself declared, when He said to Peter, "Behold, Satan hath desired that he might sift you as wheat. But I have prayed for thee, that thy faith fail not." And subsequently He beseeches the Father for all, saying, "Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as Thou, Father, art in me, and I in Thee, that they also may be one in us." The Lord's loving-kindness, no less than His mercy, is great in respect of our salvation, in that, not content to redeem us with His blood, He in addition also prayed for us. Behold now what was the desire of His petition, that like as the Father and Son are one, so also we should abide in absolute unity; so that from this it may be understood how greatly he sins who divides unity and peace, since for this same thing even the Lord besought, desirous doubtless that His people should thus be saved and live in peace, since He knew that discord cannot come into the kingdom of God.
(in Esaiam c. 16. §. 301.) He compared also the sons of Jerusalem to birds in the net, as if He said, Birds who are used to fly in the air are caught by the treacherous devices of the catchers, but thou shalt be as a chicken in want of another's protection; when thy mother then has fled away, thou art taken from thy nest as too weak to defend thyself, too feeble to fly; as it follows, Behold, your house is left unto you desolate.
He compared also the sons of Jerusalem to birds in n the net, as if He said, Birds who are used to fly in the air are caught by the treacherous devices of the catchers, but you shall beas a chicken in want of another's protection; when your mother then has fled away, you are taken from your nest as too weak to defend yourself; too feeble to fly; as it follows, Behold, your house is left to you desolate.
What hour does he mean as that in which the Pharisees said these things to Jesus? He was occupied in teaching the Jewish multitudes, when someone asked him whether there were many that are saved. He, however, passed by the question as unprofitable and turned to what he saw as a suitable topic, namely, the way by which people must walk to become heirs of the kingdom of heaven. He said, “Strive to enter through the narrow gate,” and told them that if they refuse so to do, they will see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, and themselves cast out. He also added that whereas they had been the first, they would be the last at the calling of the heathen. These remarks goaded the mind of the Pharisees to anger. They saw the multitudes already repenting and receiving with eagerness faith in him. They saw that now they needed only a little more instruction to learn his glory and the great and adorable mystery of the incarnation. Likely to lose their office of leaders of the people and already fallen and expelled from their authority over them and deprived of their profits—for they were fond of wealth, and covetous, and given to lucre—they made pretense of loving him, and even drew near, and said, “Get away from here, for Herod wants to kill you.”
The preceding words of our Lord roused the Pharisees to anger. For they perceived that the people were now smitten in their hearts, and eagerly receiving His faith. For fear then of losing their office as rulers of the people, and lacking their gains, with pretended love for Him, they persuade Him to depart from hence, as it is said, The same day there came certain of the Pharisees, saying unto him, Get thee out and depart hence, for Herod will kill thee: but Christ, who searcheth the heart and the reins, answers them meekly and under figure. Hence it follows, And he said unto them, Go ye and tell that fox.
Or else the discourse seems to change here, and not to refer so much to the character of Herod as some think, as to the lies of the Pharisees. For He almost represents the Pharisees themselves to be standing near, when He said, Go tell this fox, as it is in the Greek. Therefore he commanded them to say that which might rouse the multitude of Pharisees. Behold, said He, I cast out devils, and I do cures to day and to morrow, and on the third day I shall be perfected. He promises to do what was displeasing to the Jews, namely, to command the evil spirits, and deliver the sick from disease, until in His own person He should undergo the suffering of the cross. But because the Pharisees thought that He who was the Lord of hosts, feared the hand of Herod. He refutes this, saying, Nevertheless I must walk to day and to morrow, and the day following. When He says must, He by no means implies a necessity imposed upon Him, but rather that He walked where He liked according to the inclination of His will, until He should come to the end of the dreadful cross, the time of which Christ shows to be now drawing near, when He says, To day and to morrow.
Because of his wiles and stratagems He calls Herod a fox, which is an animal full of craft, concealing itself in a ditch because of snares, having a noisome smell, never walking in straight paths, all which things belong to heretics, of whom Herod is a type, who endeavours to destroy Christ (that is, the humility of the Christian faith) in the hearts of believers.
In calling upon Jerusalem, He addresses not the stones and buildings of the city, but the dwellers therein, and He weeps over it with the affection of a father.
Now He who aptly had called Herod a fox, who was plotting His death, compares Himself to a bird, for foxes are ever lying in wait for birds.
The city itself which He had called the nest, He now calls the house of the Jews; for when our Lord was slain, the Romans came, and plundering it as a deserted nest, took away both their place, nation, and kingdom.
Ye shall not see, that is, unless ye have worked repentance, and confessed Me to be the Son of the Father Almighty, ye shall not see My face at the second coming.
On that same day, some Pharisees approached saying to him: Go out and depart from here, because Herod wants to kill you. And he said to them: Go, tell that fox. He calls Herod a fox because of his deceit and traps, as a fox is an animal full of fraud, always wishing to lurk in a hole, stinking with a foul odor, and never running on straight paths, but on winding trails. All these things are fitting for heretics, of whom Herod holds the type, who try to kill Christ, that is, to take away the humility of Christian faith from believers.
As if He says, What think ye of My death? Behold, a little while, and it will come to pass. But by the words, To day and to morrow, are signified many days; as we also are wont to say in common conversation, "To day and to morrow such a thing takes place," not that it happens in that interval of time. And to explain more clearly the words of the Gospel, you must not understand them to be, I must walk to day and to morrow, but place a stop after to day and to morrow, then add, and walk on the day following, as frequently in reckoning we are accustomed to say, "The Lord's day and the day after, and on the third I will go out," as if by reckoning two, to denote the third. So also our Lord speaks as if calculating, I must do so to day, and so to morrow, and then afterward on the third day I must go to Jerusalem.
But because they said unto Him, Depart from hence, for Herod seeks to kill thee, speaking in Galilee where Herod reigned, He shows that not in Galilee, but in Jerusalem it had been fore-ordained that He should suffer. Hence it follows, For it can not be that a prophet perish out of Jerusalem. When thou hearest, It can not be (or it is not fitting) that a prophet should perish out of Jerusalem, think not that any violent constraint was imposed upon the Jews, but He says this seasonably with reference to their eager desire after blood; just as if any one seeing a most savage robber, should say, the road on which this robber lurks can not be without bloodshed to travellers. So also no where else but in the abode of robbers must the Lord of the prophets perish. For accustomed to the blood of His prophets, they will also kill the Lord; as it follows, O Jerusalem, Jerusalem, which killest the prophets.
Or your house, (that is, temple,) as if He says, As long as there was virtue in you, it was my temple, but after that you made it a den of thieves, it was no more my house but yours. Or by house He meant the whole Jewish nation, according to the Psalm, O house of Jacob, bless ye the Lord, (Psalm 135:20.) by which he shows that it was He Himself who governed them, and took them out of the hand of their enemies. It follows, And verily I say unto you, &c.
For then also will they unwillingly confess Him to be their Lord and Saviour, when there shall be no departure hence. But in saying, Ye shall not see me until he shall come, &c. does not signify that present hour, but the time of His cross; as if He says, When ye have crucified Me, ye shall no more see Me until I come again.
(Severus.) But the repetition of the name also shows the rebuke to be severe. For she who knew God, how does she persecute God's ministers?
Continue studying Luke 13:31 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Luke 13:31 records a critical encounter where certain Pharisees approach Jesus, delivering an urgent warning or veiled threat that Herod Antipas intends to kill Him. This pivotal moment underscores the escalating opposition Jesus faced from both religious and political authorities, revealing His unwavering resolve to fulfill His divine mission in Jerusalem, unswayed by human intimidation or schemes.
Context
Literary Context
This verse is situated within a significant section of Luke's Gospel (often called the "Travel Narrative" or "Journey to Jerusalem," Luke 9:51-19:27), which emphasizes Jesus's resolute movement towards Jerusalem, where His ultimate suffering and glorification would occur. Immediately preceding this warning, Jesus has been teaching about the narrow door to salvation and the surprising reversal of roles in the Kingdom of God, where many "first" will be "last" and "last" will be "first" (Luke 13:29-30). The Pharisees' intervention interrupts this teaching, highlighting the real-world dangers Jesus faced as His message gained traction and challenged established powers. Jesus's subsequent response (Luke 13:32-33) directly addresses the threat and reinforces His divine timetable for His ministry and passion.
Historical & Cultural Context
At this time, Jesus was ministering in Perea, a region east of the Jordan River, which was part of the tetrarchy of Herod Antipas. Herod Antipas, son of Herod the Great, was a notoriously paranoid and ruthless ruler, known for his political maneuvering and cruelty. He had previously imprisoned and executed John the Baptist (Luke 3:19-20), a prophet whose popularity he perceived as a threat. The Pharisees, while often in theological opposition to Jesus, might have had complex motives here: genuine concern for Jesus's safety (unlikely given their usual antagonism), a desire to avoid a confrontation between Jesus and Herod within their territory, or a strategic attempt to push Jesus out of Perea and into Judea, where the Jerusalem-based religious authorities had more direct control and could more easily orchestrate His downfall. The political landscape was volatile, with Roman oversight and local rulers like Herod constantly wary of any figure who might incite popular unrest or challenge their authority.
Key Themes
Luke 13:31 contributes to several overarching themes in Luke's Gospel. Firstly, it underscores the theme of divine sovereignty versus human opposition; despite the threats, Jesus remains in control of His destiny, operating on God's timetable. Secondly, it highlights the escalating opposition Jesus faced from both religious (Pharisees) and political (Herod) authorities, foreshadowing the ultimate conflict that would lead to His crucifixion in Jerusalem. Thirdly, it reinforces Jesus's prophetic identity and His unwavering commitment to His mission, even in the face of mortal danger. This aligns with Luke's emphasis on Jesus's resolute journey to Jerusalem, a journey of suffering and fulfillment (Luke 9:51). Finally, it subtly touches on the nature of true discipleship, implying that following Jesus often involves facing opposition and trusting in God's protection rather than human schemes.
Exposition and Analysis
Key Word Analysis
This word signifies "the time space between dawn and dark, or the whole 24 hours." Figuratively, it can denote a "period" defined by context. In Luke 13:31, "The same day" connects the warning directly to Jesus's preceding teachings and actions, indicating an immediate and pressing development in His ministry, emphasizing the continuity of events and the sudden intrusion of this threat.
Derived from G1831, meaning "to issue (literally or figuratively):--come (forth, out), depart (out of), escape, get out, go (abroad, away, forth, out, thence), proceed (forth), spread abroad." This imperative verb conveys an urgent command for Jesus to leave the area immediately. It underscores the perceived danger or the Pharisees' strong desire for Jesus's swift departure from Herod's jurisdiction, suggesting a forced expulsion rather than a polite request.
Meaning "to kill outright; figuratively, to destroy." This stark and unambiguous verb communicates the ultimate and most severe form of threat. It leaves no room for misinterpretation regarding Herod's alleged intention, emphasizing the mortal danger Jesus was supposedly in and the gravity of the warning delivered by the Pharisees.
Verse Breakdown
"The same day there came certain of the Pharisees, saying unto him"
This opening clause establishes the timing and the unexpected source of the warning. "The same day" links this event directly to Jesus's recent teachings on the narrow door and the Kingdom of God, suggesting that His powerful message and growing influence were directly provoking a response from religious authorities. The "certain of the Pharisees" indicates a delegation, perhaps official, highlighting the seriousness of their message, whether it was genuine concern or a manipulative tactic. Their direct address "unto him" signifies a confrontation or a formal communication.
"Get thee out, and depart hence"
This is a double imperative, conveying extreme urgency and a forceful command for Jesus to leave the region. "Get thee out" (exelthe) emphasizes immediate exit, while "depart hence" (poreuou enteuthen) reinforces the idea of removing oneself from that specific location. The repetition underscores the perceived gravity of the situation or the Pharisees' strong desire for Jesus's swift removal from Herod's territory. It frames the message as an ultimatum.
"for Herod will kill thee"
This final clause provides the justification for the urgent command. It names Herod Antipas as the source of the threat, linking Jesus's perceived danger to a specific, powerful, and notoriously ruthless political ruler. The direct accusation that Herod "will kill thee" is a stark, unambiguous declaration of mortal intent, designed to instill fear and compel Jesus's immediate flight. This statement sets the stage for Jesus's remarkable and sovereign response in the subsequent verses.
Literary Devices
Luke 13:31 employs several literary devices. Foreshadowing is prominent, as the threat from Herod Antipas anticipates the ultimate political and religious conspiracy that will lead to Jesus's crucifixion in Jerusalem. Herod's prior execution of John the Baptist (Luke 9:7-9) serves as a grim precedent, making the threat against Jesus credible and intensifying the sense of impending danger. There is also a subtle Irony in the Pharisees delivering this warning; while they often sought to trap or discredit Jesus, here they appear to be "helping" Him, though their motives are deeply ambiguous. This creates Dramatic Irony, as the reader knows Jesus's divine mission and ultimate destiny are not subject to Herod's will, nor will He be swayed by human threats, a truth the Pharisees (and perhaps Herod) do not fully grasp. Herod himself functions as a Symbol of the worldly power and political opposition that consistently sought to suppress God's redemptive plan, yet ultimately proved powerless against divine sovereignty.
Theological and Thematic Connections
Luke 13:31 powerfully illustrates the constant tension between divine sovereignty and human agency, particularly the opposition faced by God's anointed one. Despite the very real threat from a ruthless ruler like Herod, Jesus's response in the following verses demonstrates His unwavering commitment to His Father's will and His predetermined path to Jerusalem. This incident underscores that God's plan cannot be thwarted by human schemes or political power. It reminds us that faithful obedience to God often invites hostility from the world, yet God's purposes will ultimately prevail, even through suffering and apparent defeat. The warning from the Pharisees, regardless of their true motives, ultimately serves to highlight Jesus's divine control over His own destiny, contrasting sharply with the vulnerability of earthly figures.
Reflection and Application
Luke 13:31 serves as a profound reminder that faithfully pursuing God's call will often lead to opposition, threats, and attempts to derail our divine purpose. Like Jesus, we are called to discern the true motives behind warnings or advice, especially when they encourage us to deviate from God's revealed will. This passage challenges us to cultivate an unwavering trust in God's sovereign timing and protection, rather than succumbing to fear or the schemes of others. It encourages a steadfast resolve to complete the work God has given us, knowing that our ultimate safety and success rest not in avoiding conflict, but in obediently walking the path He has set before us, even if it leads through hardship. Our lives, like Christ's, are ultimately in God's hands, and no human power can thwart His perfect plan for us.
Questions for Reflection
FAQ
Why did the Pharisees warn Jesus about Herod?
The motives of the Pharisees in Luke 13:31 are debated by scholars. While it's possible a few individuals genuinely wished to warn Jesus, given their typical antagonism towards Him, it's more likely their motives were complex and self-serving. They might have wanted to avoid a direct confrontation between Jesus and Herod in their territory, fearing the political repercussions for themselves or for Judea. Alternatively, they could have been trying to manipulate Jesus into leaving Perea and heading towards Jerusalem, where the Sanhedrin and other religious authorities had more control and could more easily orchestrate His arrest and trial. It's also possible they sought to intimidate Him, hoping He would flee and cease His ministry, which challenged their authority and teachings. Jesus's response in Luke 13:32-33 suggests He saw through any manipulative intent, affirming His divine timetable.
Christ-Centered Fulfillment
Luke 13:31, with its stark warning from the Pharisees about Herod's intent to kill Jesus, finds its profound Christ-centered fulfillment not in Jesus fleeing, but in His resolute journey towards Jerusalem, the very place of His ultimate sacrifice. Herod's threat, a manifestation of worldly power and human hostility against God's anointed, ultimately proved futile against the sovereign will of the Father. Jesus's response in Luke 13:32-33 declares His divine timetable ("today and tomorrow, and the third day I shall be perfected"), indicating that His life was not subject to Herod's whims but to God's predetermined plan. This foreshadows His atoning death on the cross, which was not a tragic accident or a defeat at the hands of human authorities, but the very purpose for which He came. As the Lamb of God, He willingly laid down His life (John 10:18), fulfilling the prophecies of suffering and redemption. The "kill" spoken of by the Pharisees would indeed occur, but it would be the means by which Christ would conquer sin and death, establishing His eternal Kingdom and offering salvation to all who believe. Thus, the threat against Jesus's life ultimately points to the cross, the pinnacle of His redemptive work and the demonstration of His ultimate victory over all earthly powers and spiritual darkness.