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 23:30 mean?

Explanation

Luke 23:30 contains a quote which is part of a prophecy Jesus spoke about the end times.

In its immediate context, the verse is a part of Jesus' response to the women of Jerusalem who were mourning and lamenting for Him as He walked towards Golgotha carrying His cross.

Jesus told them not to weep for Him, but for themselves and their children, predicting the coming disaster upon Jerusalem.

The literal meaning of "Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us" indicates a desire for the earth to hide or protect individuals from an impending wrath or judgement.

Metaphorically, it signifies the extreme desperation and fear that people will experience in trying to escape the dreadful judgement of God.

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Historical Context

This verse is set within the Passion narrative of the Gospel of Luke, a time when Jesus was being led to His crucifixion by the Romans.

The author, Luke, is widely believed to be a gentile physician and companion of the Apostle Paul, who wrote the Gospel to provide an orderly account of the life of Christ.

When Jesus utters these words, He is referring to a future calamity, which is partly fulfilled in the destruction of Jerusalem in 70 A.D by the Roman general Titus.

The verse also echoes Old Testament prophetic language about the Day of the Lord, a time of judgement and destruction for the wicked.

Theological Insights

The verse is rich with eschatological meaning.

From a premillennial viewpoint, this verse might be seen as a prediction of the Great Tribulation, a period of suffering before the Second Coming of Christ.

On the other hand, an amillennial interpretation might understand this as symbolic language for God's judgement, not tied to a specific tribulation period.

Postmillennialists could interpret this as an event that occurred in the past, with the destruction of Jerusalem in 70 A.D., an event that prefigures the final judgement.

This verse encapsulates the terror that will come upon those who face God's wrath without repentance.

Practical Applications

The verse is a stark reminder of the seriousness of preparing for the inevitable encounter with divine judgement.

It suggests a practical application of living a life of repentance, readiness, and mindfulness of moral conduct. It can also be applied as a warning against hypocrisy and a superficial faith that cannot withstand the trials and divine scrutiny that the end times will bring.

Cross-References

Hosea 10:8 (KJV): "And the high places also of Aven, the sin of Israel, shall be destroyed: the thorn and the thistle shall come up on their altars; and they shall say to the mountains, Cover us; and to the hills, Fall on us."
Revelation 6:16 (KJV): "And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb:"

Language Study

In the original Koine Greek, the imperative phrases "Fall on us" and "Cover us" are translated from "πέσετε ἐφ’ ἡμᾶς" (pesete eph’ hemas) and "καλύψατε ἡμᾶς" (kalypsate hemas), respectively. "πέσετε" (pesete) comes from "πίπτω" (pipto), meaning "to fall" and expresses a desire for the mountains to collapse upon them. "καλύψατε" (kalypsate) comes from "καλύπτω" (kalupto), which means "to cover, to hide, or to veil" indicating a plea for the hills to conceal them.

Cultural and Religious Comparisons

The motif of calling upon nature to provide protection or to witness one's plight is found in various ancient cultures and religions.

Similar apocalyptic imagery appears in texts such as the Epic of Gilgamesh as characters seek to escape divine wrath or judgement.

In many ancient mythologies, mountains and hills are often considered places of refuge or holy ground, reflecting a universal human perception of the natural world as both protector and a witness to human affairs.

Scientific Perspectives

Modern science would interpret the plea for mountains to fall or hills to cover as an inappropriate understanding of geological or environmental processes.

However, this language is metaphorical and not intended to be a literal prediction of geological events.

Nevertheless, the emotional and psychological impact of natural disasters in triggering existential questions and reflections on human vulnerability can relate to the sentiments expressed in this verse.

Commentaries

Commentators widely concur that this verse expresses the dread of the coming judgement.

Matthew Henry's Commentary views this as a foreshadowing of the great distress that will come upon the Jewish people for their unbelief.

The Pulpit Commentary suggests that Jesus' words were a call to repentance, indicating the severity of the coming days.

Adam Clarke's Commentary notes that this wish to be hidden by the mountains was figuratively expressive of the destruction that came upon the Jewish nation.

These and other commentaries affirm the understanding of this verse as prophetic and symbolic of ultimate divine justice.

Luke 23

Luke 23

What does Luke 23:30 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 23:30 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?