Luca 23:29 Commento

This chapter carries on and concludes the history of Christ's sufferings and death. We have here, I. His arraignment before Pilate the Roman governor (Luk 23:1-5). II. His examination before Herod, who was tetrarch of Galilee, under the Romans likewise (Luk 23:6-12). III. Pilate's struggle with the people to release Jesus, his repeated testimonies concerning his innocency, but his yielding at length to their importunity and condemning him to be crucified (Luk 23:13-25). IV. An account of what passed as they led him to be crucified, and his discourse to the people that followed (Luk 23:26-31). V. An account of what passed at the place of execution, and the indignities done him there (Luk 23:32-38). VI. The conversion of one of the thieves, as Christ was hanging on the cross (Luk 23:39-43). VII. The death of Christ, and the prodigies that attended it (Luk 23:44-49). VIII. His burial (Luk 23:50-56).

And the whole multitude of them,.... Of the chief priests, Scribes, and elders; the whole of the sanhedrim, excepting Nicodemus, and Joseph of Arimathea, having in their court condemned Christ to death: arose; from the council chamber, where they sat in judgment upon him: and led him unto Pilate, the Roman governor, and into the praetorium, or judgment hall, where causes were tried by him; hither they brought Jesus, having bound him as a prisoner and a malefactor, that their sentence might be confirmed by civil authority, and that he might be put to the death of the cross, which was a Roman punishment.

Then shall they begin to say,.... The Syriac, Arabic, and Persic versions read, "then shall ye begin to say"; the tribulation being so great, as never was the like since the creation of the world, nor never will be to the end of it; and being so sore pressed with the sword and famine; with the enemy without, and divisions, robberies, and murders within; and their miseries being inexpressible, and intolerable, they will seek to go into the holes of the rocks, and caves of the earth, as is prophesied of them, Isa 2:19 and as Josephus says, many of them did, when the city was taken; and, like those in Hos 10:8 will say, "to the mountains fall on us, and to the hills cover us"; will choose rather that the mountains and hills round about Jerusalem, should fall upon them, and they be buried under the ruins of them, than live in such terrible distress, or fall into the hands of their enemies! Compare with this Rev 6:15. . Luke 23:31 luk 23:31 luk 23:31 luk 23:31For if they do these things in a green tree,.... Or it may be rendered impersonally, "if these things are done in a green tree"; by which is meant the Lord Jesus Christ, who is often compared to a tree, as to a green fir tree, an apple tree, a vine, and is called the tree of life: and may be said to be a moist or green tree; because, as a green tree is full of juice, so is he of grace and goodness; as that is flourishing, so was he in the fame of his doctrine and miracles, in the spread of his Gospel, and in the increase of his kingdom and interest; and as that is fruitful and useful, so was he in preaching the Gospel, and healing diseases; and as that is not proper to be cut down, nor fit fuel for the fire, so he was not deserving of death, or to be used in the manner he was; the metaphor seems designed to express the righteousness and innocence of Christ; see Eze 20:47 who was pure in his nature, without sin in his life, harmless in his conversation, and did no hurt to any man's person or property: his enemies could find nothing, nor prove any thing against him; nor even the devil himself, but owned him to be the Holy One of God; and he was also declared innocent by his judge, the Roman governor: and yet, how many hard and grievous things were done unto him! He was persecuted in his infancy, and his life was sought for; he was despised and reproached by men all his days; he was apprehended as if he had been a thief, and was bound as a malefactor; and arraigned at the bar of men, as if he had been the greatest criminal on earth; he was mocked, buffeted, and spit upon in the palace of the high priest; be was scourged by Pilate, and misused by his soldiers, who arrayed him with a scarlet robe, put a crown of thorns on his head, and a reed in his hand, and in a mock way bowed the knee to him, and saluted him as King of the Jews; they crucified him between two thieves, and as he hung on the cross mocked him, and gave him gall and vinegar to drink. To which may be added, that he was forsaken by his God, and Father, and his wrath was poured out upon him, as he sustained the persons, and bore the sins of his people; the curse of the law was executed on him: and justice drew its sword, and sheathed it in him: and now if all these things were done to such an useful, holy, harmless, and innocent person, what shall be done in the dry? by whom wicked men are designed; who, as dry trees are without juice, so are they destitute of grace and righteousness, and all that is good, and bring forth no fruit, neither to God, nor themselves, nor others; but, like dead and withered trees, are dead in trespasses and sins, and full of all manner of sin, and rottenness, and impurity; and are deserving to be cut down, and are fit fuel for the fire of divine wrath and displeasure, both in this, and in the other world. The wicked Jews that rejected Christ, and crucified him, are particularly meant; and if such evil things were done by them to so just a person, what may not be expected will fall on them in retaliation for such usage? and if the Roman soldiers, under their encouragement acted such a part to Christ, who had never done them any injury, what will they not do to these men, when provoked by their insults and rebellions? and if such things were done to Christ by his Father, according to the requirement of the law, and the strictness of divine justice, when he was made sin for his people, though he knew none, nor committed any himself, what vengeance will fall on them, who must answer for their sins in their own persons? What devouring flames, and everlasting burnings, will such dry trees be exposed to, as being fit for them, and deserving of them? so the children of men are, by the Jews, in their writings, called, , "dry trees" (u); the Targumist on Eze 17:24 paraphrases the words thus; "I have humbled the kingdom of the nations, which was strong as a green tree, and I have strengthened the kingdom of the house of Israel, which was weak as a dry tree.'' It is a common proverb with the Jews (x); "two dry sticks, or brands, and one green, the dry burn up the green:'' intimating, that a few righteous persons among wicked men suffer with them; but if righteous men suffer, how much more the wicked? see Pe1 4:17. (u) Zohar in Lev. fol. 14. 2. (x) T. Bab. Sanhedrin, fol. 93. 1.

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.

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.

"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.

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.

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.

Seeing indeed that women shall cruelly roast their children, and the belly which had produced shall miserably again receive that which it bore.

Tears bring consolation not to those who suffer willingly, but to those who suffer unwillingly. Therefore He forbids them to weep for Him, and urges them to turn their attention to the future calamities and to weep over those calamities, when women without pity will boil their own children, and the womb that bore them will, sadly, receive back into itself that which was born from it.

Christ is led to Pilate, and accused by the Jews, Luk 23:1, Luk 23:2. Pilate examines, and pronounces him innocent, Luk 23:3, Luk 23:4. The Jews virulently accuse him, Luk 23:5. Pilate, understanding that he was of Galilee, sends him to Herod, by whom he is examined, Luk 23:6-9. The chief priests and scribes vehemently accuse him, and Herod and his soldiers mock him, Luk 23:10, Luk 23:11. Pilate and Herod become friends, Luk 23:12. Pilate, before the chief priests, rulers, and people, pronounces Christ to be innocent, and offers to release him, Luk 23:13-20. The Jews clamor for his condemnation, and Pilate gives him up to their will, Luk 23:21-25. Simon bears his cross, Luk 23:26. The people bewail him, and he foretells the destruction of the Jewish state, Luk 23:27-31. He and two malefactors are brought to Calvary, and are crucified, Luk 23:32, Luk 23:33. He prays for his crucifiers, Luk 23:34. He is derided, mocked, and insulted by the rulers, and by the soldiers, Luk 23:35-37. The superscription on the cross, Luk 23:38. The conduct of the two malefactors, to one of whom he promises paradise, Luk 23:39-43. The great darkness, Luk 23:44, Luk 23:45. He gives up the ghost, Luk 23:46. The centurion and many others are greatly affected at his death, Luk 23:47-49. Joseph of Arimathea begs the body, and puts it in his own new tomb, Luk 23:50-53. The women prepare spices and ointments to embalm him, Luk 23:54-56.

JESUS BEFORE HEROD. (Luk 23:6-12) sent him to Herod--hoping thus to escape the dilemma of an unjust condemnation or an unpopular release. at Jerusalem . . . at that time--to keep the passover.