Luke 23:27

KJV

And there followed him a great company of people, and of women, which also bewailed and lamented him.

KJV (with Strong's)

And {G1161} there followed {G190} him {G846} a great {G4183} company {G4128} of people {G2992}, and {G2532} of women {G1135}, which {G3739} also {G2532} bewailed {G2875} and {G2532} lamented {G2354} him {G846}.

Complete Jewish Bible

Large numbers of people followed, including women crying and wailing over him.

Berean Standard Bible

A great number of people followed Him, including women who kept mourning and wailing for Him.

American Standard Version

And there followed him a great multitude of the people, and of women who bewailed and lamented him.

Commentary

### 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](/luke/23-26 "Luke 23:26 - Simon of Cyrene Carries the Cross") describes Simon of Cyrene being compelled to carry Jesus' cross, indicating Jesus' weakened state. The following verses, [Luke 23:28-31](/luke/23-28-31 "Luke 23:28-31 - Jesus' Words to the Women of Jerusalem"), 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](/luke/1 "The Gospel According to Luke") 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](/luke/8-1-3 "Luke 8:1-3 - Women Who Supported Jesus' Ministry"). 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](/luke/23-47 "Luke 23:47 - The Centurion's Confession"). 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
* **followed (Greek, _akolouthéō'_):** 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.
* **bewailed (Greek, _kóptō'_):** 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.
* **lamented (Greek, _thrēnéō'_):** 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.

* [Luke 23:28](/luke/23-28 "Luke 23:28 - Jesus Addresses the Women of Jerusalem")
* [Matthew 27:55-56](/matthew/27-55-56 "Matthew 27:55-56 - Women Observing the Crucifixion")
* [Mark 15:40-41](/mark/15-40-41 "Mark 15:40-41 - Women at the Cross")

### 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
* **In what ways do I respond to suffering and injustice in my community or the world? Am I moved to active compassion, or do I remain a passive observer?**
* **How does the genuine grief of these women, contrasting with the hostility of others, challenge my own expressions of faith and discipleship?**
* **What does Jesus' suffering, as witnessed by these lamenting women, teach me about the cost of my own redemption and the depth of God's love?**

### FAQ

**Who were these women who followed Jesus and lamented Him?**

Answer: 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](/luke/8-1-3 "Luke 8:1-3 - Women Who Supported Jesus' Ministry"). 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](/matthew/27-55-56 "Matthew 27:55-56 - Women at the Cross"); [Mark 15:40-41](/mark/15-40-41 "Mark 15:40-41 - Women Observing the Crucifixion")). 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](/isaiah/53-5 "Isaiah 53:5 - The Suffering Servant")). 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](/mark/10-45 "Mark 10:45 - The Son of Man Came to Serve")). 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](/john/11-25-26 "John 11:25-26 - Jesus, the Resurrection and the Life")). Thus, the scene of lamentation, far from being an end, becomes a powerful prelude to the glorious triumph of Christ over sin and death.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Luke 8:52

And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth.

Luke 8:2

And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,

Mark 15:40

There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;

Luke 23:55

And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.

Matthew 27:55

And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him: