Luke 13:33 - Printer Friendly

ESV: Nevertheless, I must go on my way today and tomorrow and the day following, for it cannot be that a prophet should perish away from Jerusalem.’

NIV: In any case, I must press on today and tomorrow and the next day—for surely no prophet can die outside Jerusalem!

NASB: Nevertheless I must go on My journey today and tomorrow and the next day; for it cannot be that a prophet would perish outside Jerusalem.

CSB: Yet it is necessary that I travel today, tomorrow, and the next day, because it is not possible for a prophet to perish outside of Jerusalem.

NLT: Yes, today, tomorrow, and the next day I must proceed on my way. For it wouldn’t do for a prophet of God to be killed except in Jerusalem!

KJV: Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem.

NKJV: Nevertheless I must journey today, tomorrow, and the day following; for it cannot be that a prophet should perish outside of Jerusalem.

Jesus is talking to Pharisees who have warned Him to flee because Herod Antipas wants to kill Him (Luke 13:31–32). This is not a good-faith warning. More likely, it is some combination of taunting and a threat. Again, Jesus uses a curious phrase referencing three days: today, tomorrow, and the next day. In the previous verse, Jesus used it to describe when He would complete His work. Now He uses it to say when He will complete His journey to the place where His work will be completed.

This is clearly a figure of speech, but in this exact application, scholars aren't sure what Jesus means, other than a short amount of time. It may obliquely refer to the three days He was in the grave and rose on the third day. It doesn't literally mean the time from this encounter until Jesus enters Jerusalem.

The Old Testament carries a pattern with time and threes. In many places, three days is the period during which a matter is decided, the resolution coming upon the third day (Genesis 40:12–13, 18:19; Exodus 15:22–24; Ezra 8:15, 32; 10:8; Nehemiah 2:11). If Jesus' words echo that idea, He is saying that He has a set amount of time in which to work before a resolution takes place: His entrance into Jerusalem. He isn't worried about Antipas; He has not yet finished His Father's business of "[casting] out demons and [performing] cures" (Luke 13:32), so His life is safe. On the symbolic third day, Antipas will have his chance (Luke 23:6–12).

Jesus' comment about the perishing prophets, however, doesn't refer to Antipas but to the Pharisees. Not long ago, He told a room full of Pharisees and their lawyers what He thought of their piety. They follow the laws that made them look good but neglect those that show love or promote truth. Of the lawyers, otherwise known as scribes, He said that because they hide the truth that the prophets spoke about, they are as guilty as their forebears who murdered those prophets (Luke 11:47–52). Like Jerusalem itself, they are worthy of judgment (Luke 13:34).

Jesus does die in Jerusalem, but not all the Old Testament prophets did. Metaphorically, however, many were killed by the Jewish religious leadership that was based in Jerusalem.

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.