Word Pictures in the New Testament - David Cox

Word Pictures in the NT [Luke: Chapter 13].
this heavenly banquet. Jesus does not mean that these will be
saved in different ways, but only that many will come from all
the four quarters of the earth.
13:30 {Last} (\eschatoi\). This saying was repeated many times
(Mt 19:30; Mr 10:31; Mt 20:16).
13:31 {In that very hour} (\en aut•i t•i h•r•i\). Luke's
favourite notation of time. {Pharisees} (\Pharisaioi\). Here we
see the Pharisees in a new role, warning Jesus against the
machinations of Herod, when they are plotting themselves.
13:32 {That fox} (\t•i al•peki taut•i\). This epithet for the
cunning and cowardice of Herod shows clearly that Jesus
understood the real attitude and character of the man who had put
John the Baptist to death and evidently wanted to get Jesus into
his power in spite of his superstitious fears that he might be
John the Baptist _redivivus_. The message of Jesus means that he
is independent of the plots and schemes of both Herod and the
Pharisees. The preacher is often put in a tight place by
politicians who are quite willing to see him shorn of all real
power. {Cures} (\iaseis\). Old word, but in the N.T. only here
and Ac 4:22,30. {I am perfected} (\teleioumai\). Present
passive indicative of \teleio•\, old verb from \teleios\, to
bring to perfection, frequent in the N.T. Used in Heb 2:10 of
the Father's purpose in the humanity of Christ. Perfect humanity
is a process and Jesus was passing through that, without sin, but
not without temptation and suffering. It is the prophetic present
with the sense of the future.
13:33 {The day following} (\t•i echomen•i\). See Ac 20:15. The
same as the third day in verse 32. A proverb. {It cannot be}
(\ouk endechetai\). It is not accepted, it is inadmissible. A
severely ironical indictment of Jerusalem. The shadow of the
Cross reaches Perea where Jesus now is as he starts toward
Jerusalem.
13:34 {O Jerusalem, Jerusalem} (\Ierousal•m, Ierousal•m\). In Mt
23:37f. Jesus utters a similar lament over Jerusalem. The
connection suits both there and here, but Plummer considers it
"rather a violent hypothesis" to suppose that Jesus spoke these
words twice. It is possible, of course, though not like Luke's
usual method, that he put the words here because of the mention
of Jerusalem. In itself it is not easy to see why Jesus could not
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