Luke 23

And the whole multitude of them arose, and led him unto Pilate.

And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King.

And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it.

Then said Pilate to the chief priests and to the people, I find no fault in this man.

And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place.

When Pilate heard of Galilee, he asked whether the man were a Galilaean.

And as soon as he knew that he belonged unto Herod's jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time.

And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him.

Then he questioned with him in many words; but he answered him nothing.

And the chief priests and scribes stood and vehemently accused him.

And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate.

And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.

And Pilate, when he had called together the chief priests and the rulers and the people,

Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him:

No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him.

I will therefore chastise him, and release him.

(For of necessity he must release one unto them at the feast.)

And they cried out all at once, saying, Away with this man, and release unto us Barabbas:

(Who for a certain sedition made in the city, and for murder, was cast into prison.)

Pilate therefore, willing to release Jesus, spake again to them.

But they cried, saying, Crucify him, crucify him.

And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go.

And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.

And Pilate gave sentence that it should be as they required.

And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.

And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.

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

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

For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck.

Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.

For if they do these things in a green tree, what shall be done in the dry?

And there were also two other, malefactors, led with him to be put to death.

And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.

Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.

And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God.

And the soldiers also mocked him, coming to him, and offering him vinegar,

And saying, If thou be the king of the Jews, save thyself.

And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.

And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.

But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?

And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.

And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.

And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.

And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.

And the sun was darkened, and the veil of the temple was rent in the midst.

And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.

Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.

And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.

And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.

And, behold, there was a man named Joseph, a counseller; and he was a good man, and a just:

(The same had not consented to the counsel and deed of them;) he was of Arimathaea, a city of the Jews: who also himself waited for the kingdom of God.

This man went unto Pilate, and begged the body of Jesus.

And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid.

And that day was the preparation, and the sabbath drew on.

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

And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.

What does Luke 23:29 mean?

Explanation

Luke 23:29 is a verse that conveys Jesus' words to a group of women mourning for Him as He carried His cross toward Golgotha.

Jesus turns to these women and speaks of a future time of such extreme suffering that people will consider those who have never had children to be blessed.

Rather than being a statement against childbearing, this verse is typically understood as a metaphorical way of expressing the gravity of the coming calamity, in which the pain and destruction will be so great that not having children to worry about or mourn over would be seen as fortunate.

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Historical Context

This verse is part of the Passion narrative in the Gospel of Luke, situated within the context of Jesus' arrest, trial, and crucifixion.

The specific occasion for this statement is the procession to the site of the execution, where Jesus, suffering under the weight of the cross, is followed by a crowd, including a group of lamenting women.

The historical context of this statement would be the situation of the Roman occupation of Judea, with the attendant tensions, and the expectation among many Jews of a coming catastrophe as a judgment from God.

Theological Insights

Theologically, this verse has often been interpreted in several ways.

Some see it as a reference to the destruction of Jerusalem and the Temple in AD 70, while others view it as a foresight of the trials and tribulations of the end times.

It is also seen as a genuine expression of Jesus' empathy towards those who will suffer.

Moreover, some interpretations underscore the idea that earthly ties and concerns will fall away in the face of divine judgment or extreme hardship.

Practical Applications

The practical application of Luke 23:29 can be challenging, but it may be understood as a call to awareness and preparedness for trials.

It may also be a reminder of the transient nature of earthly life and the importance of prioritizing spiritual over material or familial bonds.

In daily life, this could translate to a focus on building one's inner resilience and deepening one's faith to withstand future difficulties.

Cross-References

Matthew 24:19 (KJV): "And woe unto them that are with child, and to them that give suck in those days!"
Luke 21:23 (KJV): "But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people."
Hosea 9:14 (KJV): "Give them, O LORD: what wilt thou give? give them a miscarrying womb and dry breasts."

Language Study

The key phrases in this verse that call for deeper language analysis are "Blessed are the barren," and "the paps which never gave suck." In the original Greek, the word for "blessed" (makarioi) often denotes a state of fortune or happiness in a spiritual sense.

The words for "barren" (steira) and "paps which never gave suck" (mazoi) signify an absence of childbearing or nourishment, pointing to a condition that would usually be considered unfortunate, but in this dire context, signifies a twisted form of blessing.

Cultural and Religious Comparisons

In various ancient cultures, barrenness was often seen as a curse or a sign of disfavor from the gods. In the Hebrew Bible, for instance, the ability to bear children was considered a blessing.

However, in some religious interpretations, especially those focusing on asceticism, childlessness could imply a dedication to spiritual pursuits, such as found in certain Christian monastic traditions.

Scientific Perspectives

From a scientific perspective, the notion of "blessed are the barren" does not convey a biological or ecological understanding but rather reflects a social response to extreme circumstances.

However, from a socio-economic standpoint, in times of severe scarcity or catastrophic events, having fewer dependents could mean fewer mouths to feed and fewer emotional burdens, which might be seen as a form of pragmatic, albeit tragic, advantage.

commentaries

Various commentaries have approached Luke 23:29 with a mix of perspectives.

Some historical-critical scholars see it as Jesus' prediction of impending disaster for Jerusalem, highlighting its role as a literary device foreshadowing the destruction that actually occurred in AD 70.

Other theologians emphasize its apocalyptic tone, suggesting the verse speaks to the eschatological expectations of the early Christian community.

Pastoral commentaries often focus on the verse's emotive element, exploring the depth of Jesus' compassion and His message about the ultimate insignificance of worldly attachments in the face of suffering and divine judgment.

Luke 23

Luke 23

What does Luke 23:29 mean?

Explanation

Top Rated Luke Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

commentaries

Want more context?

What does Luke 23:29 mean?

Explanation

Top Rated Luke Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

commentaries

Want more context?