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Luke 23:28

in Luke 23

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

BSB

The same verse in ASV and KJV ▾

ASV

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

KJV

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

This verse in Luke 23

Commentary

17 notes on this verse

A commentator

Cyril of Alexandria

Catena Aurea by Aquinas · Written before 444.

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.

This site's exposition

A great number of people

on Luke 23:27-29

Among the crowd were women who kept mourning and wailing for Him. Jesus told them, Daughters of Jerusalem, do not weep for Me, but weep for yourselves and for your children. The scene is Luke's alone, and like 19:41-44 it looks past His suffering to the judgment on the city.

This site's exposition

Daughters of Jerusalem

Jesus redirects the women's grief to the city. Adam Clarke reads the words as a comfort to believers who cannot weep at the passion, since its sufferings were wholly expiatory. Athanasius reads the restraint as a sign that the Lord was going out to abolish death.

The record, by era

The Church Fathers3 voices

A commentator

Athanasius of Alexandria

296–373

FESTAL LETTER 9 · Written before 373.

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."

A commentator

Cyril of Alexandria

Catena Aurea by Aquinas · Written before 444.

proposed

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.

A commentator

Cyril of Alexandria

COMMENTARY ON LUKE, HOMILY 152 · Written before 444.

proposed

"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.

The Medieval Church2 voices

A commentator

Bede

On the Gospel of Luke · Written before 735.

proposed

"Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. Do not (he says) mourn for me about to die, for whose quick resurrection can dissolve death, whose death shall destroy all death, and death's author itself. Rather, weep …

A commentator

Theophylact of Ohrid

Commentary on Luke · Written before 1107.

proposed

The women, those creatures readily moved to sobbing and weeping, weep as though some misfortune had befallen the Lord, and thereby express their compassion and lamentation over human injustice. But He is not only displeased by this, but even forbids them. For He suffered voluntarily, …
9 more voices on this verse

The Medieval Church2 voices

A commentator

Theophylact of Ohrid

Catena Aurea by Aquinas · Written before 1107.

proposed

He bids those who weep for Him cast their eyes forward to the evils that were coming, and weep for themselves.

A commentator

Bonaventure

Commentary on Luke, Chapter 23 · Written in the 13th century.

proposed

Third, with regard to the reproof of the lamenting women, he adds: But Jesus, turning to them, said: Daughters of Jerusalem, do not weep over me. Now he forbids such women from weeping, not because they would do wrong in compassionating Christ, since the pious …

The Puritans and the Awakening2 voices

But Jesus turning unto them,....

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

proposed

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.

The Nineteenth Century5 voices

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

Weep not for me - Many pious persons have been greatly distressed in their minds, because they could not weep on reading or hearing of the sufferings of Christ. For the relief of all such, let it be for ever known that no human spirit can possibly take any part in the passion of the Messiah. His sufferings were such as only God manifested in the flesh could bear; and, as they were all of an expiatory nature, no man can taste of or share in them.
CAN you picture the scene? Jesus is given up by Pilate to the Jews that they may do their will with Him and, led by a small band of soldiers, He is conducted into the public street, bearing His Cross upon His shoulders. Perhaps they judged Him to be weary with His night of watching and worn with His suffering from the scourge, and they feared lest He might die upon the road and, therefore, with a cruel mercy, they laid hold upon one in the crowd who had too loudly expressed His sympathy, impressed him into military service and compelled him to assist in carrying the instrument of execution. You see the haughty scribes and the ribald throng—but the center of the spectacle, and the cause of it all was our Lord Himself—Jesus of Nazareth, the King of the Jews. We cannot paint Him. All who have ever attempted to do so have, to a large extent, been unsuccessful, for there was upon His face a mingled majesty and meekness, loveliness and lowliness, sanctity and sorrow which it would not be possible to express upon canvas or to represent in words. About His Person there were abundant marks of cruelty. He had been scourged. Everyone could see it. His own garments, which they had put upon Him, could not conceal the marks of the Roman lash. The traces of the crown of thorns were on His brow and the rough treatment of the soldiers had left its tokens, too, so that His visage was more marred than that of any man. And His form more than the sons of men. And now He is being led away to be put to the shameful death of the Cross. There were some glad eyes there, delighted that, at last, their victim was in their power and that the eloquent tongue which had exposed their hypocrisy would now be silenced in death. There, too, were the unfeeling Romans, to whom human life was a trifle. And all around, gathered in dense masses, the brutal mob, bribed to shout against their best Friend.
CAN you picture the scene? Jesus is given up by Pilate to the Jews that they may do their will with Him and, led by a small band of soldiers, He is conducted into the public street, bearing His Cross upon His shoulders.
These words must have sounded particularly terrible to the ears of a Jewish woman. To her, it was always a disgrace to be childless. The idea of a time coming when it would be a blessing to have no children — must have been a strange and fearsome thought to her mind. And yet within fifty years, this prediction of Christ was literally fulfilled! The siege of Jerusalem by the Roman army under Titus, brought down on all the inhabitants of the city the most horrible sufferings from famine and pestilence that can be conceived. Women are reported to have actually eaten their own children during the siege for lack of food. Upon none did the last judgments sent upon the Jewish nation fall so heavily, as upon the wives, the mothers, and the little children. Let us beware of supposing that the Lord Jesus holds out to man nothing but mercy, pardon, love, and forgiveness. Beyond all doubt, He is plenteous in mercy. His mercy is like a mighty stream. He "delights in mercy." But we must never forget that there is justice with Him — as well as mercy . He is preparing punishments for the impenitent and the unbelieving. There is wrath revealed in the Gospel, for those who harden themselves in wickedness. The same cloud which was bright to Israel — was dark to the Egyptians. The same Lord Jesus who invites the laboring and heavy-laden to come to Him and rest — declares most plainly that unless a man repents — he will certainly perish; and that he who does not believe — shall be damned. (Luke 13:3; Mark 16:16.) The same Savior who now holds out His hands to the disobedient and rebellious — will come one day "from Heaven in blazing fire with his powerful angels. He will punish those who do not know God, and do not obey the gospel of our Lord Jesus.
Daughters of Jerusalem - Women of Jerusalem. This was a common mode of speaking among the Hebrews. Weep for yourselves ... - This refers to the calamities that were about to come upon them in the desolation of their city by the Romans.

The words behind it

22 Greek words

Every Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    Song of Solomon 8:4

    O daughters of Jerusalem, I adjure you: Do not arouse or awaken love until the time is right.

    it leads to

    • Song of Solomon 2:7

      O daughters of Jerusalem, I adjure you by the gazelles and does of the field: Do not arouse or awaken love until the time is right.

      Reached by 3 separate paths from here.

    • Song of Solomon 3:5

      O daughters of Jerusalem, I adjure you by the gazelles and does of the field: Do not arouse or awaken love until the time is right.

      Reached by 2 separate paths from here.

  • Through

    Song of Solomon 1:5

    I am dark, yet lovely, O daughters of Jerusalem, like the tents of Kedar, like the curtains of Solomon.

    it leads to

    • Song of Solomon 2:14

      O my dove in the clefts of the rock, in the crevices of the cliff, let me see your face, let me hear your voice; for your voice is sweet, and your countenance is…

    • Luke 15:22

      But the father said to his servants, ‘Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet.

    • Song of Solomon 5:16

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

    • Song of Solomon 5:8

      O daughters of Jerusalem, I adjure you, if you find my beloved, tell him I am sick with love.

  • Through

    Song of Solomon 3:5

    O daughters of Jerusalem, I adjure you by the gazelles and does of the field: Do not arouse or awaken love until the time is right.

    it leads to

    • Song of Solomon 8:4

      O daughters of Jerusalem, I adjure you: Do not arouse or awaken love until the time is right.

  • Through

    Song of Solomon 5:8

    O daughters of Jerusalem, I adjure you, if you find my beloved, tell him I am sick with love.

    it leads to

Where this verse is studied

About Luke

This page draws on 14 works. Open the list of works

This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Athanasius of Alexandria, FESTAL LETTER 9; Bede, On the Gospel of Luke; Bonaventure, Commentary on Luke, Chapter 23; Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 1320: “Why Should I Weep?” (lightly modernized text, CCEL edition); Cyril of Alexandria, Catena Aurea by Aquinas; Cyril of Alexandria, COMMENTARY ON LUKE, HOMILY 152; J. C. Ryle, Expository Thoughts on the Gospels, Luke; J.C. Ryle, Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition); John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Theophylact of Ohrid, Commentary on Luke and Theophylact of Ohrid, Catena Aurea by Aquinas.