Pharisees are warning Jesus that Herod Antipas wants to kill Him. Antipas is one of the sons of Herod the Great and the Roman-backed authority over Galilee and Perea. He's also the ruler who beheaded John the Baptist after his wife tricked him (Matthew 14:1–12). He and his wife want so much for the emperor to declare them king and queen that he calls himself "King Herod." If he wants to prove worthy of the title, he can't have a rebellion begin in his territory. He isn't sure who Jesus is (Luke 9:7–9), but he knows that He is causing issues in Galilee. Subjects loyal to Antipas have been conspiring with the Pharisees against Jesus since the beginning of Jesus' ministry and will continue until the crucifixion (Mark 3:6; 12:13).

The Pharisees warn Jesus to quietly leave Galilee. They probably don't know Jesus has taught His disciples that following Him may result in death. This is something the disciples are not to fear (Luke 9:23–25; 12:4–7). He has recently told the disciples "do not fear those who kill the body, and after that have nothing more that they can do. But I will warn you whom to fear: fear him who, after he has killed, has authority to cast into hell. Yes, I tell you, fear him!" (Luke 12:4–5). Those secure in the spiritual life God promises don't need to fear physical death. This is a topic on which Paul will expound (Romans 6:8–10; 8:18–39; 1 Corinthians 15:50–58; Philippians 1:21–26; Colossians 3:1–4). Jesus is there to do the Father's will, and if the Father's will isn't yet complete, Jesus has no need to worry about His life (Mark 4:40).

Jesus' reference to Antipas as a "fox" has several layered, metaphorical meanings. It could refer to someone deceptive, or who destroys. Considering Antipas killed John and wants to kill Jesus (Luke 9:9; Acts 4:26–28), "destroyer" is certainly appropriate. As well, Antipas is treacherous. The term "fox" could imply someone unimportant—an attack on Antipas's ambition. In God's economy, however, Antipas is unimportant: a mortal man whom God uses to complete His plan. Jesus' comment also implies the Pharisees are reporting back to Herod Antipas.

The sequence of "today and tomorrow, and the third day" found here and in the next verse is a figure of speech. Jesus will neither enter Jerusalem nor be crucified three days from this point. The phrase means that He will not change His schedule because of Herod. He has work to complete, and only when His work is done will He then go to Jerusalem.

Further, the Old Testament often speaks of time in groups of threes—three days or three years. This occurs more frequently than any other number except seven; even more than forty. Often, threes are used in the context of a matter being settled or a task being completed (Genesis 40:12–13, 18–19; Exodus 3:18; 5:3; 8:27; 15:22–24; Ezra 8:15, 32; 10:8; Nehemiah 2:11; Luke 13:7). And, of course, Jesus' ministry lasted three years and His death three days.

Scholars such as Roy Zuck and Darrell Bock note the use of "today" as related to the kingdom of God. Jesus said the prophecies in Isaiah 61:1–2 and 58:6 were fulfilled "today" (Luke 4:21). Salvation comes to Zacchaeus's house "today" (Luke 19:5, 9). The thief will enter paradise "today" (Luke 23:42–43). Jesus has been warning the people that their time to repent and seek reconciliation with God is limited (Luke 13:1–9, 24–25). The key point here is about urgency: "today" is a good time to start.

Luke 13:31–35 concludes the first group of Jesus' teachings. These included a miracle followed by lessons about salvation and the kingdom of God. Having explained that the kingdom is near but the opportunity to enter is limited and the door is narrow, Jesus describes that door by prophesying His death and resurrection. He then mourns for the Jews in Jerusalem who will refuse to enter. Next is a similar section that begins with a Sabbath healing and includes more teachings about the kingdom and salvation (Luke 14:1—15:32). A similar lament is recorded in Matthew 23:37–39.

Jesus uses real-world examples to show that tragedy and death can come to anyone, even the righteous. No one should delay in reconciling to God; time is running out. Jesus heals a woman in the synagogue, on the Sabbath, triggering an angry response. Jesus scolds the synagogue leader, then preaches about the inevitable spread of the gospel around the entire world. However, He also notes that most people will reject this message, including the people of Israel.

Luke 9:51—19:27 is sometimes called "Jesus' Travelogue to Jerusalem." The segment describes how Jesus prepared the disciples for their future as He approached His own death and resurrection. Interspersed are a few altercations with religious leaders. There are calls for the crowd to repent of their sins and reconcile with God before it's too late. In Luke 13, two stories in particular reveal Jesus' heart. In one, He heals a long-suffering woman on the Sabbath; healing is a type of rest. In the last, He mourns the fact that, for now, the Jews as a nation will reject their Messiah.

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.

Accessed 11/23/2024 8:38:32 AM

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