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Commentary on Luke 23 verses 26–31
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?
The Lord over death set out to abolish death. Being Lord, he accomplished his aim. We therefore have passed from death to life. The concept that the Jews and those who think like them held about the Lord was wrong. Things did not turn out at all according to their expectations, because the opposite was true. In fact, “he who sits in heaven shall laugh at them: the Lord shall have them in derision.”That is the reason our Savior restrained the women from weeping when he was being led to death. He said, “Do not weep for me.” He wished to show that his death was not an event for us to mourn about but rather to be joyful about, since he who died for us is alive! He was not created from nothing, but he derives his being from the Father.
The Lord said, “If they do that to the green wood.” He compared his divinity with the green wood and those who received his gifts to the dry wood. What is green bears fruit, as these words that he spoke testify: “For which of my works are you stoning me? If I suffer to this extent, although you have found no sin in me, which of you will convict me of sin? Since you have invented a pretext to dispose of me, how much more will you suffer?” Perhaps he was referring the green wood to himself, because of the miracles he had done. He called the righteous who were without virtue, the dry wood. They ate the fruit of this green wood, and they rejoiced beneath its foliage. Then they took it in hatred and destroyed it. What more will they do to the dry wood, which does not even have a sprout? What more will they do to the ordinary righteous people who do not work miracles?
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.
He was going to the place of crucifixion. Weeping women, as well as many others, followed him. The female sex tends to weep often. They have a disposition that is ready to sink at the approach of anything that is sorrowful. "Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. For behold, the days are coming when they will say, 'Blessed are the barren, and the wombs that never bore, and the breasts that never gave suck!' " How did this happen? When the war came on the country of the Jews, they all totally perished, small and great. Infants with their mothers and sons with their fathers were destroyed without distinction. He then says, "Then they will begin to say to the mountains, 'Fall on us'; and to the hills, 'Cover us.' " In extreme miseries, those less severe misfortunes become, so to speak, desirable.
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.
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 behold, the days are coming in which they will say: Blessed are the barren, and the wombs that never bore, and the breasts that never nursed. Then they will begin to say to the mountains: Fall on us; and to the hills: Cover us. He signifies the days of the coming siege and captivity by the Romans. About which he previously said among other things to his disciples: Then those who are in Judea, let them flee to the mountains. And shortly after: Woe to those who are pregnant and nursing in those days (Matthew XXIV). For it is natural, with captivity imminent and hostile destruction raging in the fields and cities, for all who can escape to seek out high places or hidden refuges, where they can hide. And Josephus specifically mentions that, with the Romans pressing upon them, the Jews competitively sought out caves in mountains and hills. So much so that he himself testifies to being discovered, captured, and handed over to the enemies in a hideout in a cave with forty companions during the fall of the fortified city of Jotapata. And it can also be understood superfluously, that those sterile and not giving birth are said to be blessed, referring to those who castrate themselves in either sex for the kingdom of heaven. Saying to the mountains and hills: Fall on us and cover us, when anyone, mindful of their own frailty, during the onset of temptations, seeks to be defended by the example, advice, and prayers of men of lofty status, by virginity, martyrdom, or any other virtue.
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 23:29 captures a deeply poignant and unsettling prophecy delivered by Jesus during His agonizing journey to the cross. As women of Jerusalem lament His suffering, Jesus redirects their sorrow, foretelling a future time of such profound distress and judgment upon the city that traditional societal values would be inverted, and barrenness, typically a source of shame, would paradoxically be considered a blessing. This declaration underscores the severe consequences awaiting a generation that rejected its Messiah, culminating in the catastrophic destruction of Jerusalem.
CONTEXT
Literary Context: This verse is a direct continuation of Jesus' interaction with the "daughters of Jerusalem" as He is led to Golgotha for crucifixion. In Luke 23:27, a large crowd, including many women, follows Him, expressing their grief and sorrow. However, in Luke 23:28, Jesus turns to them, not to accept their pity for His own imminent suffering, but to issue a solemn warning: "Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children." Verse 29 then elaborates on the dire nature of the coming distress that would necessitate such weeping, painting a stark picture of a future where conventional blessings would become burdens. This prophetic interlude highlights Jesus' divine foresight and His unwavering concern for His people, even in His darkest hour, shifting the focus from His individual pain to the collective tragedy awaiting Jerusalem.
Historical & Cultural Context: In ancient Jewish society, children, especially sons, were considered an immense blessing from God, a sign of divine favor, and a guarantee of family lineage and inheritance. Barrenness, conversely, was often viewed as a curse or a source of profound shame and sorrow for women, as seen in the distress of figures like Rachel in Genesis 30:1 or Hannah in 1 Samuel 1:6-7. Large families were a source of pride and security, with Psalm 127:3-5 famously describing children as "a heritage from the Lord." Jesus' prophecy directly subverts this deeply ingrained cultural value, pointing to a future catastrophe so severe that the blessing of children would transform into a source of immense suffering. This prophecy found its primary historical fulfillment in the Roman siege and destruction of Jerusalem in A.D. 70, a period marked by horrific famine, disease, and violence, where mothers often faced the unbearable agony of watching their children starve or be killed.
Key Themes: The primary theme is the Impending Judgment and Distress upon Jerusalem. Jesus' words serve as a stark warning of the catastrophic events, primarily the Roman destruction of Jerusalem in A.D. 70, which would bring unprecedented suffering, famine, and violence. This judgment is presented as a consequence of the city's rejection of its Messiah, fulfilling earlier prophecies of desolation (e.g., Matthew 23:37-38). Another crucial theme is the Reversal of Values. The traditional Jewish understanding of blessing and curse is dramatically inverted; what was once considered a divine blessing (fertility and children) becomes a source of anguish, while barrenness, previously a source of sorrow, becomes "blessed." This paradox powerfully illustrates the extreme nature of the coming tribulation, where the very act of nurturing life would lead to unbearable pain. Finally, the passage also highlights Jesus' Compassion Amidst Suffering. Even as He faces His own crucifixion, Jesus' focus remains on the welfare of others, demonstrating His profound love and foresight by warning His people of the future consequences of their spiritual blindness, echoing similar warnings found in Luke 21:20-24.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 23:29 is rich with literary devices that amplify its prophetic impact. The most striking is Irony, specifically Tragic Irony. In a culture where fertility was a supreme blessing and barrenness a curse, Jesus declares the barren "blessed." This reversal of conventional values is deeply ironic, highlighting the catastrophic nature of the impending judgment where the absence of children would spare mothers unimaginable grief. This also functions as Hyperbole, an exaggeration used for emphasis. While literally true in the context of the siege of Jerusalem, the statement is hyperbolically designed to convey the extreme, unprecedented suffering that would make such a counter-intuitive blessing desirable. Furthermore, the verse employs Parallelism through its triple description of childlessness ("barren," "wombs that never bare," "paps which never gave suck"), which intensifies the focus on the specific aspect of suffering related to motherhood and children. This repetition underscores the comprehensive nature of the coming distress that would affect even the most fundamental aspects of life.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 23:29 stands as a profound testament to divine judgment and the consequences of rejecting God's redemptive plan. It reveals God's foreknowledge and His consistent warnings to humanity about the outcomes of disobedience. The verse challenges the superficial understanding of "blessing," demonstrating that in times of severe tribulation, what is typically cherished can become a source of immense pain. It underscores the severity of the Roman-Jewish War, which was interpreted by many early Christians as divine judgment upon Jerusalem for its rejection of Christ. This passage reminds us that God's justice is real and that turning away from His grace has grave consequences, yet even in warning, there is an underlying compassion, a desire for repentance and escape from the coming wrath.
REFLECTION AND APPLICATION
Luke 23:29 serves as a stark reminder that life is unpredictable and that even our greatest joys can become sources of sorrow in times of profound crisis. It challenges us to consider the true nature of blessing, which is not merely found in external circumstances or societal norms, but in our spiritual posture before God. This verse compels us to cultivate a deep reliance on God's sovereignty and to seek His wisdom in navigating life's uncertainties. It also calls us to spiritual preparedness, recognizing that while we may not face the exact historical circumstances of first-century Jerusalem, the world is prone to distress, and our ultimate security lies in Christ. Furthermore, it encourages us to cultivate compassion for those who suffer, recognizing that true empathy means understanding the depth of their pain, even if it means confronting uncomfortable truths about the world's brokenness.
Questions for Reflection
FAQ
What is the primary historical fulfillment of Jesus' prophecy in Luke 23:29?
Answer: The primary historical fulfillment of Jesus' prophecy in Luke 23:29 is the catastrophic Roman siege and destruction of Jerusalem in A.D. 70. During this horrific event, the city was besieged, leading to widespread famine, disease, and violence. Josephus, the Jewish historian, recounts the extreme suffering, including instances where mothers resorted to cannibalism due to starvation. In such dire circumstances, having children meant enduring the agony of watching them starve, be killed, or be enslaved, making barrenness a tragic "blessing" as it spared women from this particular form of suffering. This historical event is also alluded to in other prophetic passages, such as Luke 21:20-24.
Does this verse suggest that having children is a curse or that barrenness is always preferable?
Answer: No, this verse does not suggest that having children is inherently a curse or that barrenness is always preferable. Instead, it is a specific prophetic statement delivered in the context of an impending, unprecedented catastrophe for Jerusalem. Jesus is using hyperbole and irony to emphasize the extreme severity of the coming judgment. In normal circumstances, children are indeed a blessing from God, as affirmed throughout Scripture (e.g., Psalm 127:3). Jesus' words highlight that the future distress would be so profound that the absence of children would spare parents from unimaginable grief and suffering directly related to their children's fate during the siege. It's a commentary on the severity of the judgment, not a universal theological statement about family size or fertility.
CHRIST-CENTERED FULFILLMENT
While Luke 23:29 primarily foretells the judgment upon Jerusalem, it finds its ultimate Christ-centered fulfillment not in the judgment itself, but in the redemptive work of the One who pronounces it. Jesus, the suffering Messiah, is on His way to the cross, bearing the sins of the world, including those that led to Jerusalem's ultimate desolation. His warning, even in His agony, underscores His divine foresight and His profound love for humanity, a love that compelled Him to endure the cross so that all who believe might escape the ultimate judgment. The "days are coming" for Jerusalem, but through Christ, new "days" of salvation and grace have dawned. His death and resurrection offer a spiritual "womb" for new birth, where those who are spiritually barren can be regenerated and become children of God, not through physical lineage, but through faith in Him (John 1:12-13). Furthermore, Jesus' suffering on the cross is the ultimate act that absorbs the judgment foreshadowed in this verse, offering a refuge from the wrath to come for all who trust in Him (Romans 5:9). Thus, even in a prophecy of desolation, the compassionate heart of Christ, who offers Himself as the sole means of true blessing and escape from eternal judgment, shines through.