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Luke 13:31

in Luke 13

At that very hour, some Pharisees came to Jesus and told Him, “Leave this place and get away, because Herod wants to kill You.”

BSB

The same verse in ASV and KJV ▾

ASV

In that very hour there came certain Pharisees, saying to him, Get thee out, and go hence: for Herod would fain kill thee.

KJV

The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.

This verse in Luke 13

Commentary

15 notes on this verse

A commentator

Cyril of Alexandria

Catena Aurea by Aquinas · Written before 444.

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.

This site's exposition

Herod wants to kill You

on Luke 13:31-32

Some Pharisees warn Jesus that Herod wants to kill Him, and Luke leaves their motive unstated. Jesus answers, Go tell that fox, naming Herod's cunning, and keeps His course of driving out demons and healing.

The record, by era

The Church Fathers3 voices

A commentator

Cyprian

Treatise IV On the Lord's Prayer · Written before 258.

proposed

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.

A commentator

Cyril of Alexandria

COMMENTARY ON LUKE, HOMILY 100 · Written before 444.

proposed

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."
When the Pharisees said "Herod desireth to kill thee," He called Herod a fox because of his cunning, saying, "Go ye and say to this fox"—for because he hath no power to do what he desireth by authority, behold he contriveth artful schemes and plots …

The Medieval Church2 voices

A commentator

Bede

On the Gospel of Luke · Written before 735.

proposed

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 …

A commentator

Theophylact of Ohrid

Commentary on Luke · Written before 1107.

proposed

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 …
8 more voices on this verse

The Medieval Church1 voice

A commentator

Bonaventure

Commentary on Luke, Chapter 13 · Written in the 13th century.

proposed

On that very day etc. After he has stirred us to do good works unceasingly on account of the severity of strictness in judging, here secondly he stirs us to the same thing on account of the sublimity of the disposition in redeeming. Now this …

The Puritans and the Awakening2 voices

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

proposed

4 Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? 5 I tell you, Nay: but, except ye repent, ye shall all likewise perish. Tidings brought to Christ of the death of some Galileans lately, whose blood Pilate had mingled with their sacrifices,

quarantine:scripture (2026-07-29) — verbatim-run:39w-of-58

The same day there came certain of the Pharisees,....

The Nineteenth Century5 voices

Came certain of thee Pharisees - Their coming to him in this manner would have the appearance of friendship, as if they had conjectured or secretly learned that it was Herod’s intention to kill him. Their suggestion had much appearance of probability. Herod had killed John. He knew that Jesus made many disciples, and was drawing away many of the people. He was a wicked man, and he might be supposed to fear the presence of one who had so strong a resemblance to John, whom he had slain.
Let us learn from these verses — how entirely our times are in God's hands. Our Lord Jesus Christ teaches us this lesson by His reply to those who bade Him to depart, because Herod would kill Him. He said, "I cast out devils, and I do cures today and tomorrow." His time was not yet come for leaving the world. His work was not yet finished. Until that time came — it was not in the power of Herod to hurt Him. Until that work was finished — no weapon forged against Him could prosper.

A commentator

Jamieson, Fausset & Brown

1802–1910

Commentary Critical and Explanatory on the Whole Bible (1871)

proposed

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" (Lu 13:22).

quarantine:debris (2026-07-29) — starts-lowercase

Let us learn from these verses — how entirely our times are in God's hands. Our Lord Jesus Christ teaches us this lesson by His reply to those who bade Him to depart, because Herod would kill Him. He said, "I cast out devils, and I do cures today and tomorrow." His time was not yet come for leaving the world. His work was not yet finished. Until that time came — it was not in the power of Herod to hurt Him. Until that work was finished — no weapon forged against Him could prosper. There is something in our Lord's words which demands the attention of all true Christians. There is a frame of mind exhibited to us, which we should do well to copy. Our Lord, no doubt, spoke with a prophetic foresight of coming things. He knew the time of His own death, and He knew that this time was not yet come. Foreknowledge like this, of course, is not granted to believers in the present day. But still there is a lesson here which we ought not to overlook. We ought, in a certain measure, to aim at having the same mind which was in Christ Jesus. We ought to seek to possess a spirit of calm, unshaken confidence about things to come. We should study to have a heart "not afraid of evil tidings," but quiet, steady, and trusting in the Lord. (Psalm 112:7.) The subject is a delicate one, but one which concerns our happiness so much — that it deserves solemn consideration. We are not intended to be idle fatalists, like the Muslims — or cold, unfeeling statues, like the Stoics . We are not to neglect the use of means, or to omit all prudent provision for the unseen future. To neglect means is fanaticism — and not faith. But still, when we have done all — we should remember, that though duties are ours — events are God's! We should therefore endeavor to leave things to come in God's hands, and not to be over-anxious about health, or family, or money or plans.

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

proposed

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 words behind it

18 Greek words

Every Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    Luke 3:1

    In the fifteenth year of the reign of Tiberius Caesar, while Pontius Pilate was governor of Judea, Herod tetrarch of Galilee, his brother Philip tetrarch of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene,

    it leads to

    • Genesis 49:10

      The scepter will not depart from Judah, nor the staff from between his feet, until Shiloh comes and the allegiance of the nations is his.

    • Luke 23:6–11

      When Pilate heard this, he asked if the man was a Galilean.

    • Acts 4:27

      In fact, this is the very city where Herod and Pontius Pilate conspired with the Gentiles and the people of Israel against Your holy servant Jesus, whom You anointed.

    • Luke 9:7

      When Herod the tetrarch heard about all that was happening, he was perplexed. For some were saying that John had risen from the dead,

    • Matthew 27:2

      They bound Him, led Him away, and handed Him over to Pilate the governor.

  • Through

    Matthew 14:1

    At that time Herod the tetrarch heard the reports about Jesus

    it leads to

    • Luke 3:1

      In the fifteenth year of the reign of Tiberius Caesar, while Pontius Pilate was governor of Judea, Herod tetrarch of Galilee, his brother Philip tetrarch of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene,

    • Mark 6:14–29

      Now King Herod heard about this, for Jesus’ name had become well known, and people were saying, “John the Baptist has risen from the dead! That is why miraculous powers are at work in…

    • Luke 23:15

      Neither has Herod, for he sent Him back to us. As you can see, He has done nothing deserving of death.

Where this verse is studied

About Luke

The Return of the Prodigal Son, Rembrandt, about 1668. Public domain.
The Return of the Prodigal Son, Rembrandt, about 1668. Public domain.
This page draws on 15 works. Open the list of works

This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Gospels; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Bede, On the Gospel of Luke; Bonaventure, Commentary on Luke, Chapter 13; Cyprian, Treatise IV On the Lord's Prayer; Cyril of Alexandria, Catena Aurea by Aquinas; Cyril of Alexandria, COMMENTARY ON LUKE, HOMILY 100; J. C. Ryle, Expository Thoughts on the Gospels, Luke; J.C. Ryle, Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Philoxenus of Mabbug, 13 Ascetic Discourses, Discourse 4 -- On Faith: First Discourse on Simplicity and Theophylact of Ohrid, Commentary on Luke.