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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?
Seize the opportunity of unexpected felicity: that you, who sometime were in God's sight nothing but "a drop of a bucket," and "dust of the threshing-floor," and "a potter's vessel," may thenceforward become that "tree which is sown beside the waters, is perennial in leaves, bears fruit at its own time," and shall not see fire," nor "axe.
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.
(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.
For if they do these things to the green wood, what will happen to the dry one? The green wood signifies himself and his chosen ones, while the dry one signifies the impious and sinners. Therefore, if I, he says, who have not committed sin, who has rightly been called the tree of life, bring forth the fruits of grace twelve times a year, without leaving the world without the fire of passion, what torment do you think awaits those who are empty of fruits and furthermore do not fear to give the very tree of life to the flames? If now is the time for judgment to begin with the house of God, and all who wish to live godly in Christ suffer persecution, what will be the end of those who do not believe the gospel of God?
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 23:31 presents a profound and somber prophetic proverb spoken by Jesus to the weeping women of Jerusalem as He endures the agonizing journey to His crucifixion. This rhetorical question, steeped in vivid imagery, serves as a stark warning of the impending divine judgment that awaits a spiritually barren and rebellious people, underscoring the severe consequences for those who reject the Messiah if such suffering is inflicted upon the innocent Son of God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 23:31 is rich in literary devices that amplify its profound message. The most prominent is Metaphor, where Jesus uses the imagery of "green tree" and "dry tree" to represent Himself (the innocent, full of life) and the unrepentant nation (spiritually barren, ripe for judgment), respectively. This agricultural imagery would have been instantly recognizable and impactful to His audience, conveying complex theological truths through simple, relatable terms. The verse also employs Rhetorical Question, "what shall be done in the dry?" which is posed not to elicit an answer, but to provoke deep reflection and emphasize the severity of the implied consequence. This technique forces the listener to confront the terrifying implications of rejecting the Messiah. Furthermore, the statement functions as Proverbial Language, a concise, memorable saying that encapsulates a universal truth about divine justice and the consequences of sin. Its pithy nature ensures its memorability and enduring power as a warning.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 23:31 profoundly underscores the principle of divine justice and the dire consequences of rejecting God's ultimate revelation in Christ. It reveals that if the sinless Son of God, the "green tree" of life and righteousness, must endure such immense suffering as a propitiation for sin, then the "dry tree" of humanity, withered by sin and rebellion, faces an even more consuming judgment if it remains unrepentant. This verse highlights the gravity of sin and the holiness of God, who cannot let unrighteousness go unpunished. It serves as a stark warning that while God is merciful, His justice is unyielding, and those who refuse His grace will face the full measure of His righteous wrath. The suffering of Christ, therefore, is not only a demonstration of God's love but also a terrifying preview of the judgment that awaits those who spurn that love.
REFLECTION AND APPLICATION
Luke 23:31 calls us to a sober and searching self-examination, prompting us to consider our own spiritual state in light of Christ's suffering and God's impending judgment. Are we "green trees," alive in Christ, drawing nourishment from His Spirit, and bearing the fruit of righteousness? Or are we "dry trees," spiritually barren, resistant to repentance, and withered by the neglect of God's Word and grace? The immense suffering of the innocent Christ should not be viewed with indifference, but rather as the ultimate demonstration of sin's cost and God's radical love, compelling us towards genuine repentance and faith. This verse serves as a powerful reminder of the urgency of responding to the Gospel, for if such a terrible fate befell the sinless One, how much more severe will be the consequences for those who willfully reject the salvation He offers. It challenges us to live in humble submission to God, recognizing that our ultimate hope lies not in our own efforts, but in the life-giving power of Christ's sacrifice.
Questions for Reflection
FAQ
What is the primary meaning of the "green tree" and "dry tree" in Luke 23:31?
Answer: The "green tree" is a metaphor for Jesus Himself, representing His innocence, vitality, and undeserved suffering. Just as green wood is difficult to burn, Jesus, though innocent, is undergoing immense suffering. The "dry tree," in contrast, symbolizes the spiritually barren and unrepentant nation of Israel, and by extension, all humanity that rejects God's truth. Dry wood ignites easily and burns fiercely, thus representing those who are ripe for the severe judgment of God. The proverb asks: if the innocent Son of God suffers such a fate, what will befall those who are truly guilty and rebellious? This warning ultimately points to the devastating destruction of Jerusalem in 70 AD, as prophesied by Jesus in Luke 19:41-44, and also to the broader principle of divine judgment for sin.
CHRIST-CENTERED FULFILLMENT
Luke 23:31, though a sobering warning, finds its profound Christ-centered fulfillment in the very suffering of Jesus it describes, and in His subsequent role as both Savior and Judge. The "green tree" enduring the "fire" of crucifixion points directly to Christ as the sinless Lamb of God, who willingly became sin for us so that we might become the righteousness of God (2 Corinthians 5:21). His unjust suffering, far from being a random act of violence, was the predetermined plan of God to atone for the sins of the world (Acts 2:23). If the Father did not spare His own Son from the ultimate consequence of sin (death), even though He was innocent, it demonstrates the absolute necessity of a perfect sacrifice to satisfy divine justice. This sacrifice, offered by the "green tree," becomes the only means by which the "dry tree" of humanity can avoid the consuming fire of eternal judgment. Jesus' warning, therefore, not only prophesies the historical judgment on Jerusalem but also foreshadows His ultimate return, when He will judge the living and the dead (Acts 17:31). Those who are "in Christ" are grafted into the "green tree" of life, escaping the fate of the "dry," while those who reject Him will face the full wrath of the Lamb (Revelation 6:16-17). Thus, the verse powerfully calls all to find refuge and life in the one who bore the judgment for us, the ultimate "green tree" of salvation.