Luke 13:31

OLBGrk;

Ver. 31-33. It is plain from this text, that our Saviour was at this time in Galilee, for that was the tetrarchy or province of Herod Antipas, who is the Herod here mentioned. Whether these Pharisees came of their own heads, or as sent by Herod, is not so plain, nor so well agreed by interpreters. If they came of their own heads, it is certain they came not out of kindness, for the whole history of the gospel lets us know, that the Pharisees had no kindness for Christ, but were his most implacable enemies, and continually consulting how to destroy him; but they either came to scare him out of Galilee, whose repute was so great, and who did them so much mischief there, or to drive him into the trap which they had laid for him in Judea. But it is most probable that they came as secretly sent by Herod, who though of himself he be reported to be of no bloody disposition, yet upon the Pharisees continual solicitations might be persuaded to send them on this errand, choosing rather cunningly to scare him out of his province, than by violence to fall upon him. This opinion looks more probable, because, Luke 13:32, our Saviour sends them back with a message to Herod, Go ye, and tell that fox. Herod had gained himself no reputation amongst the Jews, by his murdering John the Baptist, whom the Jews generally valued as a prophet; and probably seeing our Saviour exceeding him in popular applause, he was not willing to augment the odium which already lay upon him for that fact; yet, to gratify the Pharisees, (many of which were in his province), he was willing, if he could effect it cleverly, and without noise, to he quit of Christ, especially considering (as we before heard) he had an opinion that he was John the Baptist risen from the dead, or the soul of John the Baptist in another body; and possibly: he could not tell what might be the effect of his ghost so haunting his province. It is certain, that either he, or the Pharisees, or both, had a mind to have him gone some where else, to which purpose this message is brought to him. Our Saviour, either discerning Herod's craft in this thing, or having observed the craft he used in the whole management of his government, that he might keep favour both with the Roman emperor and with the Jews, bids them, Go and tell that fox. I do not much value their critical observation, who observe that it is not alwpeki eceinh, but, tauth, that is, this fox; from whence they would observe that our Saviour might mean the Pharisees, not Herod; nor is there any need of it to excuse our Saviour from the violation of that law of God, Exodus 22:28, Thou shalt not revile the gods, nor curse the ruler of thy people; which law Paul reflected on, Acts 23:5, and pleads ignorance for his calling Ananias a whited wall. For we shall observe that the prophets all along (being immediately sent from God) took a further liberty than any others, in severely reproving kings and princes. Elijah tells Ahab it was he that troubled Israel; the prophets call the rulers of the Jews, rulers of Sodom, and princes of Gomorrah, &c. But Christ may be allowed a liberty neither lawful nor decent for other persons, not though they were prophets. But what is the message which Christ sends by these Pharisees? Behold, I cast out devils, and I do cures today and tomorrow, and the third day I shall be perfected. Tell him, saith he, what I am doing; I am freeing his subjects from molestations by evil spirits, and the encumbrances of many diseases. What do I do worthy of death? I have but a little time to trouble him, for in a little time I must die, which is that which he means by being perfected: it is plain that those words today, and tomorrow, and the third day, must not be taken strictly, for Christ lived more than three days after this. If this will not satisfy him, tell him, saith our Saviour, that I must walk today, and tomorrow, and the day following. I know that, as to this thing, I am not under his command or power, I must walk, & c.; my days are not in his hands, and I know that he cannot kill me, for it cannot be that a prophet perish out of Jerusalem. Jerusalem is the place where I must die, not Galilee; the sanhedrim sits at Jerusalem, who alone can take cognizance of the case of false prophets, and Jerusalem is the place where the people must fill up the measure of their iniquities by spilling my blood. Upon this our Saviour breaketh out into a sad lamentation of the case of that once holy city, the praise of the whole earth.