ลูกา 13:31 วิจารณ์

In this chapter we have, I. The good improvement Christ made of a piece of news that was brought him concerning some Galileans, that were lately massacred by Pilate, as they were sacrificing in the temple at Jerusalem (Luk 13:1-5). II. The parable of the fruitless fig-tree, by which we are warned to bring forth fruits meet for that repentance to which he had in the foregoing passage called us (Luk 13:6-9). III. Christ's healing a poor infirm woman on the sabbath day, and justifying himself in it (Luk 13:11-17). IV. A repetition of the parables of the grain of mustard-seed and the leaven (Luk 13:18-22). V. His answer to the question concerning the number of the saved (Luk 13:23-30). VI. The slight he put upon Herod's malice and menaces, and the doom of Jerusalem read (Luk 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."

There were present at that season,.... Among the innumerable multitude of people, Luk 12:1 that were then hearing the above discourses and sayings of Christ: some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. These Galileans were very likely some of the followers of Judas Gaulonitis, or Judas of Galilee; see Act 5:37 who endeavoured to draw off the Jews from the Roman government, and affirmed it was not lawful to give tribute to Caesar; at which Pilate being enraged, sent a band of soldiers, and slew these his followers; who were come up to the feast of the passover, as they were offering their sacrifices in the temple, and so mixed their blood with the blood of the passover lambs: this being lately done, some of the company spoke of it to Christ; very likely some of the Scribes and Pharisees, whom he had just now taxed as hypocrites; either to know his sense of Pilate's conduct, that should he condemn it as brutish and barbarous, they might accuse him to him; or should he approve of it, might traduce him, and bring him into contempt among the people; or to know his sentiments concerning the persons slain, whether or no they were not very wicked persons; and whether this was not a judgment upon them, to be put to death in such a manner, and at such a time and place, and which sense seems to be confirmed by Christ's answer. Josephus (z) relating a slaughter of the Samaritans by Pilate, which bears some likeness to this, has led some, though without any just reason, to conclude, that these were Samaritans, who are here called Galileans. This history is neither related nor hinted at, by any other writer but Luke. The phrase of mingling blood with blood, is Jewish; it is said of one Trogianus the wicked (perhaps the Emperor Trajan), that he slaughtered the Jews, , "and mingled their blood with their blood"; and their blood ran into the sea, unto Cyprus (a). The Jews (b) have a notion, that "in the age in which the son of David comes, Galilee shall be destroyed.'' Here was a great slaughter of the Galileans now, see Act 5:37 but there was a greater afterwards by the Romans: it may be that the Pharisees made mention of this case to Christ, to reproach him and his followers, who were called Galileans, as his disciples chiefly were. (z) Antiqu. l. 18. c. 5. (a) T. Hieros. Succa, fol. 55. 2. Vid. Lightfoot Hor. in loc. (b) T. Bab. Sanhedrin, fol. 97. 1.

And he said unto them, go ye and tell that fox,.... Herod, who it may be sent them, of which Christ was not ignorant, nor of his design in it; and who, as Nero, for his cruelty, is compared to a lion, so he for his subtlety in this instance, as well as in the whole of his conduct, to a fox; though some think Christ has a regard to the Pharisees, and their craftiness, in forming this story, pretending good will to him, by acquainting him of Herod's malicious designs, when their view was only to scare him out of their country; so the false prophets and teachers, are for their cunning, subtlety, and flattery, compared to foxes, Sol 2:15 as well as for their greediness and voraciousness: the word is used with the Jews, for a vain and empty man, in opposition to a good man; as in that saying (d) of R. Jannai, "be thou the tail of lions, and not the head of "foxes;"'' or "vain men", as the gloss explains it: behold, I cast out devils; or "I will cast out devils", as the Ethiopic version reads, in spite of him, let him do his worst: and I do cures today and tomorrow; and so for some time to come; and which was doing good, and was what Herod and the Pharisees, had they any humanity in them, would have rejoiced at, and have chose that he should have continued with them, and not have threatened him with his life, or have took any methods to send him from them: and the third day I shall be perfected; that is, in a little time after, I shall be made perfect by sufferings, my course will be finished, and I shall have done all the work completely, I came about; and till that time come, it is not in his power, nor yours, nor all the men on earth, or devils in hell, to take away my life, or hinder me doing what I am about. (d) Pirke Abot, c. 4. sect. 15. & Jarchi in ib.

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.

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.

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.

The accursed Pharisees, consumed by envy, attempt to frighten the Lord and threaten Him with Herod. They did not wish to see Him working miracles, lest by the multitude of signs He draw the people to Himself and by the power of His teaching convert them to Himself (John 11:47–48). They put forward Herod as a pretext and assume an appearance of concern for the Savior.

Christ preaches the necessity of repentance, from the punishment of the Galileans massacred by Pilate, Luk 13:1-3. And by the death of those on whom the tower in Siloam fell, Luk 13:4, Luk 13:5. The parable of the barren fig tree, vv. 6-29. Christ cures a woman who had been afflicted eighteen years, Luk 13:10-13. The ruler of the synagogue is incensed and is reproved by our Lord, Luk 13:14-17. The parable of the mustard seed, Luk 13:18, Luk 13:19; of the leaven, Luk 13:20-21. He journeys towards Jerusalem, and preaches, Luk 13:22. The question, Are there few saved? and our Lords answer, with the discourse thereon, Luk 13:23-30. He is informed that Herod purposes to kill him, Luk 13:31, Luk 13:32. Predicts his own death at Jerusalem, and denounces judgments on that impenitent city, Luk 13:33-35.

Depart hence, etc. - It is probable that the place from which Christ was desired to depart was Galilee or Perea; for beyond this Herod had no jurisdiction. It can scarcely mean Jerusalem, though it appears from Luk 23:7, that Herod Antipas was there at the time of our Lord's crucifixion. Herod will kill thee - Lactantius says that this Herod was the person who chiefly instigated the Jewish rulers to put our Lord to death: Tum Pontius, et illorum clamoribus, et Herodis tetrarchae instigatione, metuentis ne regno pelleretur, victus est: - fearing lest himself should be expelled from the kingdom, if Christ should be permitted to set up his. See Lact. Inst. Div. lib. iv. c. xviii., and Bishop Pearce on Luk 23:7.

THE LESSON, "REPENT OR PERISH," SUGGESTED BY TWO RECENT INCIDENTS, AND ILLUSTRATED BY THE PARABLE OF THE BARREN FIG TREE. (Luk 13:1-9) Galileans--possibly the followers of Judas of Galilee, who, some twenty years before this, taught that Jews should not pay tribute to the Romans, and of whom we learn, from Act 5:37, that he drew after him a multitude of followers, who on his being slain were all dispersed. About this time that party would be at its height, and if Pilate caused this detachment of them to be waylaid and put to death as they were offering their sacrifices at one of the festivals, that would be "mingling their blood with their sacrifices" [GROTIUS, WEBSTER and WILKINSON, but doubted by DE WETTE, MEYER, ALFORD, &c.]. News of this being brought to our Lord, to draw out His views of such, and whether it was not a judgment of Heaven, He simply points them to the practical view of the matter: "These men are not signal examples of divine vengeance, as ye suppose; but every impenitent sinner--ye yourselves, except ye repent--shall be like monuments of the judgment of Heaven, and in a more awful sense." The reference here to the impending destruction of Jerusalem is far from exhausting our Lord's weighty words; they manifestly point to a "perdition" of a more awful kind--future, personal, remediless.

MESSAGE TO HEROD. (Luk 13:31-35) and depart hence--and "go forward," push on. He was on His way out of Perea, east of Jordan, and in Herod's dominions, "journeying towards Jerusalem" (Luk 13:22). Haunted by guilty fears, probably, Herod wanted to get rid of Him (see on Mar 6:14), and seems, from our Lord's answer, to have sent these Pharisees, under pretense of a friendly hint, to persuade Him that the sooner He got beyond Herod's jurisdiction the better it would be for His own safety. Our Lord saw through both of them, and sends the cunning ruler a message couched in dignified and befitting irony.