Luke 23:28

KJV

But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.

KJV (with Strong's)

But {G1161} Jesus {G2424} turning {G4762} unto {G4314} them {G846} said {G2036}, Daughters {G2364} of Jerusalem {G2419}, weep {G2799} not {G3361} for {G1909} me {G1691}, but {G4133} weep {G2799} for {G1909} yourselves {G1438}, and {G2532} for {G1909} your {G5216} children {G5043}.

Complete Jewish Bible

Yeshua turned to them and said, “Daughters of Yerushalayim, don’t cry for me; cry for yourselves and your children!

Berean Standard Bible

But Jesus turned to them and said, “Daughters of Jerusalem, do not weep for Me, but weep for yourselves and for your children.

American Standard Version

But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.

Commentary

### SUMMARY
As Jesus endured the agonizing journey to Golgotha, known as the Via Dolorosa, a group of lamenting women from Jerusalem followed Him, openly weeping over His suffering. In a profound moment of divine compassion and piercing prophetic insight, Jesus turned to these "Daughters of Jerusalem" and redirected their sorrow, urging them to weep not for His immediate plight, which was part of God's redemptive plan, but for the far greater and more devastating future judgment awaiting themselves and their descendants due to the nation's rejection of its Messiah.

### CONTEXT
* **Literary Context:** This poignant moment in [Luke 23:28](/luke/23-28 "Luke 23:28 - Jesus' Warning to the Daughters of Jerusalem") occurs amidst the climactic and agonizing events of Jesus' passion narrative. Immediately preceding this verse, Jesus has been condemned by Pilate, mocked by soldiers, and is now being led out of Jerusalem to be crucified, following the path known as the Via Dolorosa. The narrative has just described Simon of Cyrene being compelled to carry Jesus' cross, indicating Jesus' weakened state. This brief interaction with the women serves as a significant interlude, momentarily shifting the focus from Jesus' physical suffering to His enduring spiritual concern and prophetic foresight, even as He moves towards His ultimate sacrifice. It highlights His unwavering focus on the spiritual condition of humanity, even in His darkest hour.
* **Historical & Cultural Context:** The scene unfolds in Jerusalem, a city under Roman occupation, during the Passover season—a time when the city would be bustling with pilgrims. Public executions, particularly crucifixion, were a common, brutal spectacle used by the Romans to assert dominance and deter rebellion. The "Daughters of Jerusalem" were likely women from the city, possibly including professional mourners (though not explicitly stated), or more generally, devout women deeply moved by the perceived injustice and suffering of Jesus. Public lamentation, often involving wailing and tearing of clothes, was a customary expression of grief in ancient Jewish culture. Jesus' words, however, transcend the immediate cultural practice, imbuing the act of weeping with a deeper, prophetic significance that points to a future historical event: the catastrophic Roman siege and destruction of Jerusalem in A.D. 70.
* **Key Themes:** Jesus' words in [Luke 23:28](/luke/23-28 "Luke 23:28 - Jesus' Warning to the Daughters of Jerusalem") powerfully contribute to several overarching themes within Luke's Gospel and biblical theology. Firstly, they serve as a stark **Prophetic Warning** of impending judgment, specifically the destruction of Jerusalem and its Temple in A.D. 70, which Jesus had previously lamented over in [Luke 19:41-44](/luke/19-41-44 "Jesus Weeps Over Jerusalem") and detailed in His Olivet Discourse in [Luke 21:20-24](/luke/21-20-24 "The Destruction of Jerusalem Prophesied"). Secondly, there is a profound **Shift from Sympathy to Self-Examination**. Jesus redirects their sorrow from His unjust suffering to the deserved consequences of the nation's spiritual blindness and rejection of Him as Messiah. This underscores the **Consequences of Rejection**—that failing to recognize and receive God's saving grace embodied in Christ leads to profound and devastating suffering. Lastly, it highlights Jesus' **Divine Compassion and Sovereignty**, as He remains focused on the spiritual well-being of others even in His own agony, demonstrating His ultimate control and understanding of God's redemptive plan.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **weep (Greek, _klaíō_):** This word (G2799) signifies a deep, audible sobbing or wailing, differentiating it from a silent cry. In this context, it describes the outward, demonstrative sorrow of the women. Jesus' command to "weep not for me" is a redirection of this profound lament, indicating that while their sorrow for His physical suffering is understandable, a more urgent and appropriate object for their wailing should be their own spiritual state and the impending judgment.
* **Daughters (Greek, _thygátēr_):** The term (G2364) literally means "female child," but in a Hebraistic sense, it can refer to a descendant or inhabitant. Here, "Daughters of Jerusalem" refers collectively to the female inhabitants of the city, and by extension, represents the city itself and its people. This address makes Jesus' warning deeply personal and direct to those who are physically present and to the broader community they represent.
* **yourselves (Greek, _heautoû_):** This reflexive pronoun (G1438) emphasizes the direct, personal accountability and responsibility of the women. Jesus is not merely shifting the object of their sorrow from Himself to an abstract concept, but to their own lives and the lives of their children. It underscores that the impending suffering is a direct consequence of their collective spiritual condition and rejection of God's visitation in Christ.

#### Verse Breakdown
* **"But Jesus turning unto them said,"**: This opening clause highlights Jesus' deliberate action. Even in His immense physical and emotional suffering on the way to the cross, He takes the initiative to turn and address the weeping women. This act demonstrates His unwavering compassion, His divine perspective that transcends His immediate pain, and His continued mission to teach and warn, even unto death.
* **"Daughters of Jerusalem, weep not for me,"**: Jesus directly addresses the women, acknowledging their sorrow and lamentation for Him. However, He immediately issues a negative command, "weep not for me," which, using the present imperative with a negative particle (G3361, _mḗ_), implies a command to stop an action already in progress or to refrain from beginning it. He is not dismissing their compassion but redirecting its focus, indicating that His suffering, while real, is part of a divine plan and not the ultimate cause for their deepest sorrow.
* **"but weep for yourselves, and for your children."**: This is the crucial redirection and the core of Jesus' prophetic warning. The conjunction "but" (G4133, _plḗn_) introduces a strong contrast. Jesus urges them to shift their lament from His fate to their own impending doom and that of their descendants. This refers to the catastrophic destruction of Jerusalem in A.D. 70, which would bring immense suffering upon the city's inhabitants, particularly women and children. It is a call for a deeper, more personal, and repentant sorrow over the spiritual condition of the nation that had rejected its Messiah.

#### Literary Devices
The verse employs several powerful literary devices. **Contrast** is central, as Jesus juxtaposes "weep not for me" with "but weep for yourselves," dramatically shifting the object of their lament and highlighting the more profound and urgent concern. This redirection serves to emphasize the true nature of their impending suffering compared to His redemptive sacrifice. The entire statement functions as a **Prophecy**, a direct foretelling of future calamitous events, specifically the Roman siege and destruction of Jerusalem in A.D. 70, which would bring immense suffering upon its inhabitants. Furthermore, the phrase "Daughters of Jerusalem" uses **Metonymy** or a **Hebraism**, where a specific group (the women) stands in for the larger entity (the city of Jerusalem and its inhabitants), making the warning resonate with the collective identity and fate of the nation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 23:28 powerfully articulates the theological principle that rejecting God's ultimate revelation and offer of salvation in Christ leads to severe consequences. Jesus' redirection of the women's sorrow from His physical suffering to their own impending judgment underscores the gravity of spiritual blindness and impenitence. His words serve as a poignant reminder that true lament should not be superficial sympathy for an external event, but rather a deep, introspective sorrow over one's own sin and spiritual condition, and the collective spiritual state of a people. This prophetic warning, delivered even in His agony, highlights God's unwavering justice and the inevitable outcomes of spurning divine truth, while simultaneously revealing Jesus' enduring compassion and desire for humanity's repentance.

* [Luke 19:41-44](/luke/19-41-44 "Jesus Weeps Over Jerusalem"): Jesus' earlier lament over Jerusalem, prophesying its destruction because it "did not know the time of its visitation."
* [Luke 21:20-24](/luke/21-20-24 "The Destruction of Jerusalem Prophesied"): Jesus' detailed prophecy concerning the siege and fall of Jerusalem, including the specific woes for pregnant women and nursing mothers, directly echoing the "weep for your children" sentiment.
* [Matthew 23:37-39](/matthew/23-37-39 "Jesus' Lament Over Jerusalem"): A parallel account of Jesus' lament over Jerusalem, expressing His desire to gather its children but their unwillingness, leading to their house being left desolate.

### REFLECTION AND APPLICATION
This verse serves as a profound and challenging call for self-examination and genuine repentance. It prompts us to consider whether our sorrow is directed towards superficial or external circumstances, or if it penetrates to the deeper spiritual realities of our own lives and the world around us. Jesus' words invite us to move beyond mere sympathy for suffering to a critical evaluation of our own spiritual posture and the consequences of our choices. Just as the "Daughters of Jerusalem" were urged to weep for their spiritual condition and the impending judgment, we are called to prioritize our relationship with God and to lament the spiritual blindness and impenitence in our own hearts and communities. It compels us to ask: Are we grieving over temporary hardships, or are we truly broken over sin and the eternal implications of rejecting God's truth? This passage reminds us that true well-being, both individually and collectively, hinges on our response to Christ.

#### Questions for Reflection
* **What does Jesus' redirection of sorrow reveal about His priorities even in His intense suffering?**
* **How might we, like the "Daughters of Jerusalem," be prone to superficial sympathy rather than deep spiritual self-examination and repentance?**
* **What "future judgments" or consequences, whether personal or societal, might we need to "weep for" in our own lives or communities today, prompting genuine repentance and a turning to Christ?**

### FAQ
**Who were the "Daughters of Jerusalem" mentioned in this verse?**

Answer: The "Daughters of Jerusalem" (Greek: G2364 _thygátēr_ of G2419 _Hierousalḗm_) refers to the women of Jerusalem who were following Jesus on His way to the cross, openly lamenting His suffering. While some scholars suggest they might have included professional mourners, it is more broadly understood as devout women deeply moved by the perceived injustice and agony Jesus was enduring. Their public lamentation was a common cultural practice in ancient Jewish society. Jesus' direct address to them highlights their role as representatives of the city's inhabitants, making His prophetic warning personal and direct to the people of Jerusalem and, by extension, to all who would hear His words.

**What "future judgment" was Jesus referring to?**

Answer: Jesus was primarily referring to the catastrophic destruction of Jerusalem by the Roman armies in A.D. 70. This event, which involved a brutal siege, widespread famine, and the complete razing of the Temple, was seen by many, including early Christians, as divine judgment for the nation's rejection of its Messiah. Jesus had previously prophesied this event in detail, lamenting over the city's impending fate in [Luke 19:41-44](/luke/19-41-44 "Jesus Weeps Over Jerusalem") and describing the signs and severity of the coming judgment in [Luke 21:20-24](/luke/21-20-24 "The Destruction of Jerusalem Prophesied"). His words in [Luke 23:28](/luke/23-28 "Luke 23:28 - Jesus' Warning to the Daughters of Jerusalem") serve as a compassionate, yet stark, warning, urging the women to prepare for the severe consequences of their spiritual blindness and impenitence rather than merely mourning His immediate physical pain.

### CHRIST-CENTERED FULFILLMENT
Luke 23:28, though a warning of impending judgment, profoundly highlights the Christ-centered nature of God's redemptive plan. Jesus' suffering on the cross was not a tragedy to be merely mourned, but a divinely ordained act of atonement. His words, "weep not for me, but weep for yourselves," underscore that His suffering was purposeful, a substitutionary sacrifice for the sins of humanity. He was the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), bearing the ultimate sorrow and judgment that humanity deserved. The future suffering Jesus prophesied for Jerusalem was a consequence of their rejection of Him, the very source of their salvation. Yet, in His own weeping over Jerusalem ([Luke 19:41](/luke/19-41 "Jesus Weeps Over Jerusalem")), we see His heart of compassion for His people, even as He warned them of judgment. The cross, which the women were witnessing, was the ultimate demonstration of God's love ([Romans 5:8](/romans/5-8 "God Demonstrates His Love")), where Christ, "who knew no sin, became sin for us, so that in him we might become the righteousness of God" ([2-corinthians/5-21](/2-corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). Thus, Jesus' words redirect sorrow from His physical pain to the spiritual condition that necessitated His sacrifice, inviting all to find true lament in repentance and true comfort in His finished work.

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

Song Of Solomon 3:5

I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake [my] love, till he please.

Song Of Solomon 1:5

I [am] black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.

Song Of Solomon 2:7

I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake [my] love, till he please.

Song Of Solomon 5:16

His mouth [is] most sweet: yea, he [is] altogether lovely. This [is] my beloved, and this [is] my friend, O daughters of Jerusalem.

Song Of Solomon 8:4

I charge you, O daughters of Jerusalem, that ye stir not up, nor awake [my] love, until he please.

Song Of Solomon 5:8

I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him, that I [am] sick of love.

Song Of Solomon 3:10

He made the pillars thereof [of] silver, the bottom thereof [of] gold, the covering of it [of] purple, the midst thereof being paved [with] love, for the daughters of Jerusalem.