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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 23:26–31. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here the blessed Jesus, the Lamb of God, led as a lamb to the slaughter, to the sacrifice. It is strange with what expedition they went through his trial; how they could do so much work in such a little time, though they had so many great men to deal with, attendance on whom is usually a work of time. He was brought before the chief priests at break of day (Luk 22:66), after that to Pilate, then to Herod, then to Pilate again; and there seems to have been a long struggle between Pilate and the people about him. He was scourged, and crowned with thorns and contumeliously used, and all this was done in four or five hours' time, or six at most, for he was crucified between nine o'clock and twelve. Christ's persecutors resolve to lose no time, for fear lest his friends at the other end of the town should get notice of what they were doing, and should rise to rescue him. Never any one was so chased out of the world as Christ was, but so he himself said, Yet a little while and ye shall not see me; a very little while indeed. Now as they led him away to death we find,
I.One that was a bearer, that carried his cross, Simon by name, a Cyrenian, who probably was a friend of Christ, and was known to be so, and this was done to put a reproach upon him; they laid Christ's cross upon him, that he might bear it after Jesus (Luk 23:26), lest Jesus should faint under it and die away, and so prevent the further instances of malice they designed. It was pity, but a cruel pity, that gave him this ease.
II.Many that were mourners, true mourners, who followed him, bewailing and lamenting him.
These were not only his friends and well-wishers, but the common people, that were not his enemies, and were moved with compassion towards him, because they had heard the fame of him, and what an excellent useful man he was, and had reason to think he suffered unjustly. This drew a great crowd after him, as is usual at executions, especially of those that have been persons of distinction: A great company of people followed him, especially of women (Luk 23:27), some led by pity, others by curiosity, but they also (as well as those that were his particular friends and acquaintance) bewailed and lamented him. Though there were many that reproached and reviled him, yet there were some that valued him, and pitied him, and were sorry for him, and were partakers with him in his sufferings. The dying of the Lord Jesus may perhaps move natural affections in many that are strangers to devout affections; many bewail Christ that do not believe in him, and lament him that do not love him above all. Now here we are told what Christ said to these mourners. Though one would think he should be wholly taken up with his own concern, yet he found time and heart to take cognizance of their tears. Christ died lamented, and has a bottle for the tears of those that lamented him. He turned to them, though they were strangers to him, and bade them not weep for him, but for themselves. He diverts their lamentation into another channel, Luk 23:28.
1.He gives them a general direction concerning their lamentations: Daughters of Jerusalem, weep not for me. Not that they were to be blamed for weeping for him, but rather commended; those hearts were hard indeed that were not affected with such sufferings of such a person; but they must not weep for him only (those were profitless tears that they shed for him), but rather let them weep for themselves and for their children, with an eye to the destruction that was coming upon Jerusalem, which some of them might live to see and share in the calamities of, or, at least, their children would, for whom they ought to be solicitous. Note, When with an eye of faith we behold Christ crucified we ought to weep, not for him, but for ourselves. We must not be affected with the death of Christ as with the death of a common person whose calamity we pity, or of a common friend whom we are likely to part with. The death of Christ was a thing peculiar; it was his victory and triumph over his enemies; it was our deliverance, and the purchase of eternal life for us. And therefore let us weep, not for him, but for our own sins, and the sins of our children, that were the cause of his death; and weep for fear (such were the tears here prescribed) of the miseries we shall bring upon ourselves, if we slight his love, and reject his grace, as the Jewish nation did, which brought upon them the ruin here foretold. When our dear relations and friends die in Christ, we have no reason to weep for them, who have put off the burden of the flesh, are made perfect in holiness, and have entered into perfect rest and joy, but for ourselves and our children, who are left behind in a world of sins, and sorrows, and snares.
2.He gives them a particular reason why they should weep for themselves and for their children: "Fore behold sad times are coming upon your city; it will be destroyed, and you will be involved in the common destruction." When Christ's own disciples sorrowed after a godly sort for his leaving them, he wiped away their tears with the promise that he would see them again, and they should rejoice, Joh 16:22. But, when these daughters of Jerusalem bewailed him only with a worldly sorrow, he turned their tears into another channel, and told them that they should have something given them to cry for. Let them be afflicted, and mourn, and weep, Jam 4:9. He had lately wept over Jerusalem himself, and now he bids them weep over it. Christ's tears should set us a weeping. Let the daughters of Zion, that own Christ for their king, rejoice in him, for he comes to save them; but let the daughters of Jerusalem, that only weep for him, but do not take him for their king, weep and tremble to think of his coming to judge them. Now the destruction of Jerusalem is here foretold by two proverbial sayings, that might then fitly be used, which both bespeak it very terrible, that what people commonly dread they would then desire, to be written childless and to be buried alive.
(1.)They would wish to be written childless. Whereas commonly those that have no children envy those that have, as Rachel envied Leah, then those that have children will find them such a burden in attempting to escape, and such a grief when they see them either fainting for famine or falling by the sword, that they will envy those that have none, and say, Blessed are the barren, and the wombs that never bare, that have no children to be given up to the murderer, or to be snatched out of his hands. It would not only go ill with those who at that time were with child, or giving suck, as Christ had said (Mat 24:19), but it would be terrible to those who had had children, and suckled them, and had them now alive. See Hos 9:11-14. See the vanity of the creature and the uncertainty of its comforts; for such may be the changes of Providence concerning us that those very things may become the greatest burdens, cares, and griefs to us, which we have delighted in as the greatest blessings.
(2.)They would wish to be buried alive: They shall begin to say to the mountains, Fall on us, and to the hills, Cover us, Luk 23:30. This also refers to a passage in the same prophecy with the former, Hos 10:8. They shall wish to be hid in the darkest caves, that they may be out of the noise of these calamities. They will be willing to be sheltered upon any terms, though with the hazard of being crushed to pieces. This would be the language especially of the great and mighty men, Rev 6:16. They that would not flee to Christ for refuge, and put themselves under his protection, will in vain call to hills and mountains to shelter them from his wrath.
2.He shows how natural it was for them to infer this desolation from his sufferings. If they do these things in a green tree, what shall be done in the dry? Luk 23:31. Some think that this is borrowed from Eze 20:47 : The fire shall devour every green tree in thee, and every dry tree. These words may be applied,
(1.)More particularly to the destruction of Jerusalem, which Christ here foretold, and which the Jews by putting him to death brought upon themselves: "If they (the Jews, and the inhabitants of Jerusalem) do these things upon the green tree, if they do thus abuse an innocent and excellent person for his good works, how may they expect God to deal with them for their so doing, who have made themselves a dry tree, a corrupt and wicked generation, and good for nothing? If this be their sin, what do you think will be their punishment?" Or take it thus: "If they (the Romans, their judges, and their soldiers) abuse me thus, who have given them no provocation, who am to them as a green tree, which you seem to be as much enraged at, what will they do by Jerusalem and the Jewish nation, who will be so very provoking to them, and make themselves as a dry tree, as fuel to the fire of their resentments? If God suffer those things to be done to me, what will he appoint to be done to those barren trees of whom it had been often said that they should be hewn down and cast into the fire?" Mat 3:10; Mat 7:19.
(2.)They may be applied more generally to all the revelations of God's wrath against sin and sinners: "If God deliver me up to such sufferings as these because I am made a sacrifice for sin, what will he do with sinners themselves?" Christ was a green tree, fruitful and flourishing; now, if such things were done to him, we may thence infer what would have been done to the whole race of mankind if he had not interposed, and what shall be done to those that continue dry trees, notwithstanding all that is done to make them fruitful. If God did this to the Son of his love, when he found sin but imputed to him, what shall he do to the generation of his wrath, when he finds sin reigning in them? If the Father was pleased in doing these things to the green tree, why should he be loth to do it to the dry? Note, The consideration of the bitter sufferings of our Lord Jesus should engage us to stand in awe of the justice of God, and to tremble before him. The best saints, compared with Christ, are dry tree; if he suffer, why may not they expect so suffer? And what then shall the damnation of sinners be?
Historical interpretation
Nine Centuries of Reception
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After he took up the wood of his cross and set out, they found and stopped a man of Cyrene, that is, from among the Gentiles, and placed the wood of the cross on him. It was only right that they should have given the wood of the cross voluntarily to the Gentiles, since in their rebellion, the Jews rejected the coming of him who was bringing all blessings. In rejecting it themselves, in their jealousy, they threw it away to the Gentiles. They rejected it in their jealousy, and the Gentiles received it, to their even greater jealousy. The Lord approved the welcoming Gentiles and thus provoked jealousy among their contemporaries through the Gentiles’ acceptance. By carrying the wood of his cross himself, Christ revealed the sign of his victory. Christ said that another person would not pressure him into death. “I have power over my life, to lay it down or to take it up again.” Why should another person have carried the cross? This showed that he, in whom no sin could be found, went up on the cross for those who rejected him.
Christ therefore bearing His cross, already as a conqueror carried His trophies. The cross is laid upon His shoulders, because, whether Simon or Himself bore it, both Christ bore it in the man, and the man in Christ. Nor do the accounts of the Evangelists differ, since the mystery reconciles them. And it is the rightful order of our advance that Christ should first Himself erect the trophy of His cross, then hand it down to be raised by His martyrs. He is not a Jew who bears the cross, but an alien and a foreigner, nor does he precede but follow, according as it is written, Let him lake up his cross, and follow me. (Matt. 16:24, Luke 9:23.)
For they thought they could add this, namely, that Jesus was worse than a robber, and so wicked, that neither for mercy's sake, or by the privilege of the feast, ought He to be let free.
Women also are ever prone to tears, and have hearts easily disposed to pity.
Signifying that in the time to come women would be bereft of their children. For when war breaks out upon the land of the Jews, all shall perish, both small and great. Hence it follows, For, behold, the days are coming, in the which they shall say, Blessed are the barren, &c.
(Mor. 12. c. 4) He has called Himself the green wood and us the dry, for He has in Himself the life and strength of the Divine nature; but we who are mere men are called the dry wood.
Following him was a large crowd of people, and women who were mourning and lamenting him. But Jesus, turning to them, said: A great crowd likewise followed the Lord's cross, but not with the same mind. For the people indeed, as those who had obtained his death, looked happily upon him dying; but the women, because they desired him to live, wept at him about to die, dying, and dead. It was not, however, solely the lament of the women that followed him, because also an innumerable assembly of believing men was very sorrowful over his passion, but because the female, as the more contemptible sex, could more freely show their sentiments against them in the presence of the chief priests and magistrates. But because the Lord knows who are his, having dismissed the crowd of the raging populace, he turned his eyes and words to the women who loved and mourned him, saying:
Simon is by interpretation "obedient," Cyrene "an heir." By this man therefore the people of the Gentiles are denoted, who formerly foreigners and aliens to the covenant, have now by obedience been made heirs of God. But Simon coming out of a village, bears the cross after Jesus, because forsaking the pagan rites, he obediently embraces the footsteps of our Lord's Passion. For a village is in Greek called πάγος, from whence Pagans derive their name.
A large multitude indeed followed the cross of Christ, but with very different feelings. For the people who had demanded His death were rejoicing that they should see Him dying, the women weeping that He was about to die. But He was followed by the weeping only of women, not because that vast crowd of men was not also sorrowful at His Passion, but because the less esteemed female sex could more freely give utterance to what they thought.
By these days He signifies the time of the siege and captivity which was coming upon them from the Romans, of which He had said before, Woe to them that are with child, and give suck in those days. It is natural, when captivity by an enemy is threatening, to seek for refuge in fastnesses or hidden places, where men may lie concealed. And so it follows, Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us. For Josephus relates, that when the Romans pressed hard upon them, the Jews sought hastily the caverns of the mountains, and the lurking places in the hills. It may be also that the words, Blessed are the barren, are to be understood of those of both sexes, who have made themselves eunuchs for the kingdom of heaven's sake, and that it is said to the mountains and hills, Fall upon us, and Cover us, because all who are mindful of their own weakness, when the crisis of their temptations breaks upon them, have sought to be protected by the example, precepts, and prayers, of certain high and saintly men.
It follows, But if they do these things in a green tree, what shall be done in the dry?
Or as if He spake to all: If I who have done no sin being called the tree of life, do not depart from the world without suffering the fire of my Passion, what torment think ye awaits those who are barren of all fruits?
For no one else accepted to bear the cross, because the wood was counted an abomination. Accordingly upon Simon the Cyrenian they imposed as it were to his dishonour the bearing of the cross, which others refused. Here is fulfilled that prophecy of Isaiah, Whose government shall be upon his shoulder. (Isa. 9:6.) For the government of Christ is His cross; for which the Apostle says, God hath exalted him. (Phil. 2:9.) And as for a mark of dignity, some wear a belt, others a head dress, so our Lord the cross. And if thou seekest, thou wilt find that Christ does not reign in us save by hardships, whence it comes that the luxurious are the enemies of the cross of Christ.
Or he takes up the cross of Christ, who comes from the village; that is, he leaves this world and its labours, going forward to Jerusalem, that is, heavenly liberty. Hereby also we receive no slight instruction. For to be a master after the example of Christ, a man must himself first take up his cross, and in the fear of God crucify his own flesh, that he may so lay it upon those that are subject and obedient to him.
But there followed Christ a great company of people, and of women.
He bids those who weep for Him cast their eyes forward to the evils that were coming, and weep for themselves.
Seeing indeed that women shall cruelly roast their children, and the belly which had produced shall miserably again receive that which it bore.
As though He said to the Jews, If then the Romans have so raged against Me, a fruit-bearing and ever flourishing tree, what will they not attempt against you the people, who are a dry tree, destitute of every lifegiving virtue, and bearing no fruit?
But the Devil, desiring to engender an evil opinion of our Lord, caused robbers also to be crucified with Him; whence it follows, And there were two other malefactors led with him to be put to death.
(non occ.) Having related the condemnation of Christ, Luke naturally goes on to speak of His crucifixion; as it is said, And as they led him away, they laid hold upon one Simon, &c.
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Summary
Luke 23:27 describes a poignant moment on Jesus' journey to Golgotha, immediately following His condemnation. As He is led away for crucifixion, a significant crowd accompanies the procession, notably including a large number of women who express profound public grief, actively bewailing and lamenting Him. This verse highlights the public spectacle of Jesus' suffering and contrasts the genuine sorrow of these women with the prevailing hostility or indifference of others.
Context
Literary Context
This verse is situated within Luke's Passion Narrative, specifically detailing the events immediately after Jesus' sentencing by Pilate and before His crucifixion. Luke 23:26 describes Simon of Cyrene being compelled to carry Jesus' cross, indicating Jesus' weakened state. The following verses, Luke 23:28-31, record Jesus' direct address to these same women, shifting their focus from His immediate suffering to the impending judgment upon Jerusalem. This sequence emphasizes the public nature of Jesus' final hours and His continued prophetic ministry even in the face of death. The women's lamentation serves as a bridge, setting the scene for Jesus' compassionate yet sobering words.
Historical & Cultural Context
Crucifixion was a brutal Roman method of execution, designed not only to inflict maximum pain but also to publicly humiliate the condemned. Such processions were common, often attracting crowds, and were intended to serve as a deterrent. In Jewish culture, public mourning, involving loud wailing, beating of the breast, and tearing of clothes, was a customary and expected expression of profound grief, especially at funerals or times of national calamity. The presence of women, particularly, in such public displays of lamentation was culturally accepted and often prominent. Their actions here reflect authentic, culturally appropriate expressions of deep sorrow for someone they perceived as unjustly suffering, even if they didn't fully grasp the theological implications of His death.
Key Themes
Luke's Gospel frequently highlights the significant role of women in Jesus' ministry, from the beginning with Mary and Elizabeth to the women who followed and supported Him financially, as seen in Luke 8:1-3. This verse reinforces that theme, showcasing their unwavering devotion even in His darkest hour, contrasting with the scattering of many male disciples. Another prominent theme is the innocence of Jesus, which Luke repeatedly emphasizes through Pilate's declarations and the centurion's confession in Luke 23:47. The women's lamentation underscores this perception of His unjust suffering. Furthermore, the verse contributes to the overarching theme of suffering and sacrifice, which culminates in Jesus' atoning death, a pivotal element throughout the Gospels and foundational to Christian theology.
Exposition and Analysis
Key Word Analysis
From the base meaning "to be in the same way with," this word signifies more than mere physical trailing. It implies accompanying, often in the sense of discipleship or close association. Here, it indicates that this "great company" was not just a random gathering but a group actively moving with Jesus, suggesting a degree of intentionality in their presence, even if their understanding of Him varied.
Literally meaning "to chop" or "to cut," this verb, in the context of grief, refers to the physical act of beating one's breast or chest. This was a common and culturally recognized sign of intense, visceral sorrow and distress in the ancient Near East, often performed during funerals or times of deep mourning. It signifies a profound, outward expression of anguish.
Derived from a word meaning "a dirge" or "a wail," this term describes the vocal expression of grief. It means "to wail aloud," "to sing a dirge," or "to mourn with loud cries." While kóptō refers to physical action, thrēnéō emphasizes the mournful sounds and vocalizations that would have accompanied the women's sorrow, filling the air with their cries. Together, these two words paint a vivid and comprehensive picture of their profound and public grief.
Verse Breakdown
"And there followed him a great company of people,"
This clause establishes the public nature of Jesus' procession to Golgotha. It indicates a substantial crowd, a "multitude" (from plēthos), was present, emphasizing that Jesus' final journey was not a private affair but a public spectacle, drawing diverse observers.
"and of women,"
This specific addition highlights a particular segment of the "great company." Luke often draws attention to the role of women in Jesus' ministry and passion. Their explicit mention here sets them apart from the general "people," signaling their unique and significant response to Jesus' suffering.
"which also bewailed and lamented him."
This final clause describes the specific, intense, and public emotional reaction of these women. Using two distinct Greek verbs, kóptō ("bewailed," referring to physical acts like beating the breast) and thrēnéō ("lamented," referring to vocal wailing), the text vividly portrays their profound sorrow. Their actions were not passive observation but an active, culturally expressive display of grief for Jesus, standing in stark contrast to the hostility of others.
Literary Devices
Luke employs several literary devices in this verse to emphasize the pathos and significance of the moment. The verse uses Emphasis by specifically singling out "women" from the general "company of people," drawing the reader's attention to their unique and profound response. This creates a powerful Contrast between the lamenting women and the antagonistic or indifferent elements within the larger crowd. The vivid description of their actions—"bewailed and lamented"—utilizes Sensory Imagery (both visual and auditory) to evoke a strong emotional response in the reader, immersing them in the scene of public grief. This contributes to the overall Pathos of the narrative, stirring sympathy and sorrow for Jesus' suffering and for the women who mourn Him.
Theological and Thematic Connections
Luke 23:27 powerfully illustrates the human response to suffering, particularly the suffering of the innocent. The women's lamentation serves as a profound act of empathy and compassion, acknowledging the injustice of Jesus' condemnation even when many others were hostile or silent. Theologically, their grief foreshadows the deep sorrow of the disciples at Jesus' death, yet it also subtly points to the ultimate triumph over death, as their mourning would eventually give way to the joy of the resurrection. This scene also highlights the consistent theme in Luke of the marginalized and vulnerable—including women—being among those who truly perceive and respond to Jesus, even in His darkest hour. Their public display of grief stands as a testament to their unwavering devotion and a poignant counterpoint to the prevailing atmosphere of condemnation.
Reflection and Application
Luke 23:27 invites us to reflect on our own capacity for empathy and our response to suffering, both in the world around us and in our spiritual lives. The women's spontaneous and public lamentation for Jesus, despite the danger and social stigma, challenges us to consider whether we are willing to stand with and mourn for those who suffer unjustly, even when it is unpopular or inconvenient. Their example calls us to move beyond passive observation to active, compassionate engagement with pain and injustice. Furthermore, understanding the depth of sorrow surrounding Jesus' crucifixion can profoundly deepen our appreciation for the immense sacrifice He made for humanity. It reminds us that our salvation was not achieved without immense suffering, prompting a response of gratitude, humility, and a renewed commitment to live in light of His ultimate act of love.
Questions for Reflection
FAQ
Who were these women who followed Jesus and lamented Him?
While the text does not name them specifically in this verse, Luke's Gospel consistently highlights the presence and devotion of women throughout Jesus' ministry. It is likely that this "great company of women" included some of the same women who had followed Jesus from Galilee and supported Him, as mentioned in Luke 8:1-3. Other Gospel accounts also identify specific women present at the crucifixion, such as Mary Magdalene, Mary the mother of James and Joses, and Salome (Matthew 27:55-56; Mark 15:40-41). These were likely devout followers who had witnessed His teachings and miracles and were now overcome with grief at His unjust execution.
Christ-Centered Fulfillment
Luke 23:27, depicting the women's lament, finds its Christ-centered fulfillment not merely in the sorrow it portrays, but in the ultimate purpose of Jesus' suffering. The very grief expressed by these women, though deeply human and compassionate, points to the profound theological reality that Jesus, the innocent Lamb of God, was indeed "pierced for our transgressions" and "crushed for our iniquities" (Isaiah 53:5). His journey to the cross, accompanied by their wails, was the path to atonement, fulfilling the prophetic vision of the Suffering Servant whose pain would bring healing. While the women wept for the seemingly tragic loss of a good man, Jesus was, in fact, laying down His life as a ransom for many (Mark 10:45). Their tears, though genuine, would soon be transformed into joy by the resurrection, revealing that the "lamented" one was actually the victorious King who conquered death, offering eternal life and hope to all who believe (John 11:25-26). Thus, the scene of lamentation, far from being an end, becomes a powerful prelude to the glorious triumph of Christ over sin and death.