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 23:31 mean?

Explanation

The verse Luke 23:31, "For if they do these things in a green tree, what shall be done in the dry?" is part of Jesus' response to the women who were mourning and lamenting for Him as He carried His cross toward Golgotha, the place of His crucifixion.

The 'green tree' represents Jesus Himself, who is innocent and full of life, whereas the 'dry tree' symbolizes a state of barrenness and judgment.

This metaphor implies that if such suffering can befall upon the innocent Jesus, then what worse fate awaits the guilty and unrepentant people.

The deeper meaning suggests a warning of coming judgment and the need for repentance before it is too late.

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Historical Context

This verse is situated within the narrative of Jesus’ crucifixion. The people of Jerusalem, who had witnessed His teachings and miracles, were now seeing Him condemned to death.

It is set against the backdrop of the Roman occupation of Judea, where crucifixion was a common method of execution for criminals.

The audience witnessing Jesus’ suffering would have understood the grim warning contained within these words, reflective of the sociopolitical tensions and the eschatological expectations of the time.

Theological Insights

Different theological viewpoints may interpret Luke 23:31 in various ways:

Traditional Christian theology might see this as foretelling the destruction of Jerusalem in 70 AD, as a judgment for the rejection of Christ.
A Christological perspective emphasizes the uniqueness of Jesus' suffering as the innocent 'green tree,' underscoring His role in salvation history.
An eschatological view interprets the 'dry tree' as a reference to the final judgment, urging readiness and repentance.

Practical Applications

The verse can be applied in daily life as a reminder of the consequences of actions.

It serves as an encouragement to live righteously ('green tree') rather than face the harsher consequences that come with wrongdoing ('dry tree').

It also emphasizes the importance of acting justly and with compassion when we have the opportunity, knowing that there may be harsher times when such chances are less available.

Cross-References

Matthew 7:19: "Every tree that bringeth not forth good fruit is hewn down, and cast into the fire."
Ezekiel 20:47: "And say to the forest of the south, Hear the word of the LORD; Thus saith the Lord GOD; Behold, I will kindle a fire in thee, and it shall devour every green tree in thee, and every dry tree: the flaming flame shall not be quenched..."
Matthew 24:32: "Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh..."

Language Study

The Greek word for 'green' used here is "ὑγρός" (hygros), which also implies freshness or being alive. Meanwhile, 'dry' is translated from "ξηρός" (xēros), which means dry, barren, or even dead. This language starkly contrasts life and death, green and dry, innocence and guilt.

Cultural and Religious Comparisons

In ancient cultures, trees often symbolized life and vitality (like the Tree of Life in various myths) or doom and death (like the Norse Yggdrasil during Ragnarok). In Judaism, trees are used in parables and metaphors – for instance, the fig tree representing Israel's spiritual health.

This verse can be juxtaposed with such cultural and religious symbols where trees represent the wellbeing or moral state of a person or society.

Scientific Perspectives

From a scientific standpoint, the green and dry states of a tree could be seen as representing sustainability and environmental degradation, respectively.

Though not directly related to the verse, modern readers might draw parallels to environmental care and destruction – an urgent living 'green tree' needing protection versus the 'dry tree' signifying barrenness resulting from neglect or abuse.

Commentaries

Various experts interpret this verse as follows:

Matthew Henry’s Commentary suggests that this statement reflects the common restorative nature of green wood compared to dry wood; thus, predicting the tribulations that Jerusalem would suffer.
John Gill’s Exposition of the Bible views it as a proverbial expression, indicating the severity of punishment for the wicked in comparison to what the righteous, represented by Jesus, endure.
The Cambridge Bible for Schools and Colleges implies that Jesus is prophesying greater calamities to come, using the metaphor to compare His unjust suffering with the justified suffering that will come upon the unrepentant.

Luke 23

Luke 23

What does Luke 23:31 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 23:31 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?