However, the words "we ate and drank before You" can also be understood in a higher sense. In performing the lawful worship and offering bloody sacrifices to God, the Israelites ate and made merry; they also listened to the reading of the Divine books in the synagogues. And through the prophets, without doubt, it was the Lord Himself who taught. For the prophets did not offer their own teaching, but proclaimed the word of God, which is why they said: "Thus says the Lord" (Isa. 56:1; Jer. 2:1, 5; Ezek. 3:27). Therefore, for the Jews, if they did not accept the faith that justifies the ungodly (Rom. 4:5), bloody worship was not sufficient for justification. And in my opinion, this can also apply to Christians in name only, who are negligent in their way of life. Do we not also eat the Divine Body? And do we not drink the Blood of God before Him, approaching the Divine Table daily? And does not the Lord teach in the streets — that is, in our souls? But there will be no benefit to us if we are only hearers of the Divine Law and not doers of it (Rom. 2:13). On the contrary, hearing will serve as the cause of greater torments for us, just as partaking of the Divine Mysteries will be counted as condemnation. Take note, then, that those in the streets whom the Lord teaches are rejected. But if we have Him as Teacher not in broad hearts, but in narrow, contrite, and grief-stricken hearts, then we shall not be rejected.
Lk. 13:27. But He will say: I tell you, I do not know you or where you are from; depart from Me, all you workers of iniquity.
Lk. 13:28. There will be weeping and gnashing of teeth, when you see Abraham, Isaac, and Jacob
These words are fitting both for the Jews, to whom the Lord spoke them, and for the unbelievers of the last times.
Lk. 13:28. And all the prophets in the Kingdom of God, but yourselves cast out.
Lk. 13:29. And they shall come from the east and the west, and from the north and the south, and shall recline in the Kingdom of God.
For it was especially unpleasant for the Jews to hear that others, from among the Gentiles, would recline with Abraham and (other) forefathers (of theirs), while they themselves would be cast out.
Lk. 13:30. And behold, there are last who will be first, and there are first who will be last.
These words are directed at us when we act in a manner inconsistent with the faith. For we too boast in the Law of Christ, but then trample upon it when we transgress it, and therefore, although we seem to be "first," as having received Christ and His teaching from our very swaddling clothes, we shall be "last," because the pagans who believed at the end of their lives and lived in a God-pleasing manner for the remaining time will be placed above us.
Lk. 13:31. On that day some of the Pharisees came and said to Him: Go out and depart from here, for Herod wants to kill You.
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 them to Himself (John 11:47–48). They put forward Herod as a pretext and assume an appearance of concern for the Savior.
Lk. 13:32. And He said to them: Go, tell that fox:
But He, knowing their hearts, according to His custom, answers them meekly, in a veiled manner, and says: "tell that fox." It appears that He is calling Herod a fox, but if one examines more carefully, it seems rather that He is calling the Pharisees this. For He did not say: "that" fox, but "this" fox, using a somewhat ambiguous expression with a particular intent. By saying "fox" in the singular, He gave them to understand Herod, but by saying the demonstrative "this," He hinted at their own craftiness. For the Pharisees truly displayed in their conduct the cunning and carelessness of a fox.
Lk. 13:32. Behold, I cast out demons and perform healings today and tomorrow, and on the third day I finish;
Look, if you will, how He responds to their malice. Since they were trying to frighten Him with Herod out of envy at the healings He performed, He, knowing what brought them grief, says the following: behold, I "perform healings" and "cast out demons." For, as was said before, they persecuted Him so that He might not, by the display of miracles, draw many into faith in Himself. The words "today and tomorrow" signify a large number of days. Just as we in ordinary conversation usually say: today and tomorrow such-and-such will happen, yet we do not at all limit this matter to such a span, but only express that it will be soon, so also Christ by the words "today and tomorrow... I perform healings,... and on the third day I finish" did not at all mean that on the third day He would necessarily die, but rather expresses that His death would be soon.
Lk. 13:33. but nevertheless, I must walk today, tomorrow, and the following day,
"Nevertheless, I must... today and tomorrow," that is, for some time, remain here and perform miracles, and "the following day" go to Jerusalem, for I have appointed for Myself to suffer there. Since they (the Pharisees) said to Him: "Get out..., for Herod wants to kill You," — and they said this in Galilee, which Herod governed, He declares to them that even with Herod's strong desire, he cannot kill Him, for He is appointed to suffer not in Galilee, but in Jerusalem. So that I may present the saying of the Gospel more clearly to you, I will say: do not understand it as meaning that today and tomorrow I must go, but pause at the words "today" and "tomorrow," and then read: "and the following day" go. When reckoning time, we often have the habit of saying: on Sunday, the next day, and on the third day I will go out — not because I intend to go out on Sunday and the next day, but in order, by counting off only those two days, to point to the third. Likewise the Lord here, as if counting off, says: I must today and tomorrow, then on the third day go to Jerusalem, for there My end is appointed. Since we said above that the Lord says this not because He confines His life to three days, but indicates a large number of days, if not a certain not very lengthy period of time, He says to those who envy Him something like this: why do you concern yourselves with My death? Behold, in a little while, it will come.
Lk. 13:33. It cannot be that a prophet perish outside of Jerusalem.
When you hear that it is impossible for a prophet to perish outside of Jerusalem, do not conclude from these words that the Jews were somehow subjected to violence and compulsion to commit this, but rather it is said in accordance with their murderous intent. Just as if someone, seeing a murderer-robber lying in ambush by the road, were to say that it is impossible for this road to be free from blood, since the robber lies in wait for travelers along it, he would speak in complete accord with the robber's deeds — so too, when the robbers, the Pharisees and scribes, were seated in Jerusalem, it was impossible for the Master of the prophets to perish in any other place than in the place of these robbers. For they, having grown accustomed to shedding the blood of the servants, would kill the Lord as well.
Lk. 13:34. Jerusalem! Jerusalem! who kills the prophets and stones those sent to you!
By the repetition of the name, the Lord shows what strong love He has for them. For He also calls out to the adulterous synagogue, as if He were some lover despised by his beloved.
Lk. 13:34. How many times I wanted to gather your children, as a bird gathers her chicks under her wings, and you were not willing!
The Lord also declares His love for mankind, saying that He many times "wanted to gather" them; and He indicates their madness as well, having said: "and you were not willing."
Lk. 13:35. Behold, your house is left unto you desolate.
Finally, I am leaving you. For I have so hated your wickedness that I do not even call the temple My house, but your house. For as long as virtue dwelt among you, the temple was Mine. But when you defiled it as well, made it a place of trade and a den of robbers, engaging in manifold commerce in it and killing one another out of covetousness (for this is the work of robbery — to lie in wait for a brother and seize his property; this is what robbers do! they attack a traveler and then take what he has) — so then, when you made the temple a den of robbers through the various commercial transactions you conducted in it — the house of prayer — it is no longer My house, but yours.