Luke 23:29
Look, the days are coming when people will say, 'Blessed are the barren women, the wombs that never bore, and breasts that never nursed!'
For behold
This phrase serves as a call to attention, urging the listener or reader to pay close attention to the significant prophecy that follows. In the Greek, "ἰδού" (idou) is often used to introduce a statement of great importance or urgency. It is a divine alert, emphasizing the certainty and gravity of the forthcoming events. In the biblical narrative, such phrases are used to draw attention to God's unfolding plan, reminding believers of the sovereignty and omniscience of God.

the days are coming
This phrase is prophetic, indicating a future time that is both certain and divinely appointed. The Greek word "ἡμέραι" (hēmerai) refers to a specific period marked by significant events. Historically, this phrase echoes the Old Testament prophetic tradition, where prophets like Jeremiah and Isaiah often used similar language to foretell times of judgment or deliverance. It underscores the inevitability of God's plan and serves as a reminder of the temporal nature of human history in contrast to God's eternal perspective.

when they will say
This anticipates a collective response or declaration from the people. The Greek "ἐροῦσιν" (erousin) implies a future utterance that reflects a change in societal values or circumstances. It suggests a shift in perception, where what was once considered a curse or misfortune is now seen as a blessing. This phrase highlights the transformative power of God's actions in history, altering human understanding and priorities.

‘Blessed are the barren
In ancient Jewish culture, barrenness was often seen as a curse or a sign of divine displeasure. The Greek word "μακάριαι" (makariai) means blessed or happy, indicating a reversal of societal norms. This statement is shocking and counter-cultural, suggesting a time of such distress that childlessness would be considered a blessing. It reflects the severity of the coming judgment and the upheaval of traditional values, pointing to a deeper spiritual truth about reliance on God rather than societal status.

the wombs that never bore
This phrase emphasizes the physical aspect of barrenness, focusing on the womb, "γαστέρες" (gasteres), which in biblical times was often associated with fertility and blessing. The absence of childbirth, once a source of shame, is now seen as a form of divine protection. This reversal highlights the drastic nature of the prophesied events and serves as a metaphor for spiritual barrenness, where reliance on God becomes paramount over earthly blessings.

and the breasts that never nursed
Continuing the theme of barrenness, this phrase highlights the nurturing aspect of motherhood, "μαστοί" (mastoi), which is traditionally seen as a blessing and a source of life. The absence of nursing, like the absence of childbirth, is now considered a blessing, indicating a time of great tribulation where the responsibilities and vulnerabilities of parenthood would be burdensome. This statement serves as a poignant reminder of the coming trials and the need for spiritual preparedness and reliance on God's providence.

Persons / Places / Events
1. Jesus Christ
The speaker of this prophecy, Jesus is on His way to be crucified. He is addressing the women who are mourning for Him.

2. Women of Jerusalem
These women are lamenting and mourning for Jesus as He carries His cross to Golgotha.

3. Jerusalem
The city where these events are taking place, and which is central to Jesus' prophecy of coming judgment.

4. The Coming Days
A prophetic reference to future times of distress and judgment, likely pointing to the destruction of Jerusalem in AD 70.

5. The Crucifixion
The event during which Jesus speaks these words, highlighting the gravity of the moment and the impending suffering.
Teaching Points
Understanding Prophetic Warnings
Jesus' words serve as a prophetic warning about future judgment. Believers should heed such warnings and live in readiness for Christ's return.

Reversal of Cultural Values
In biblical times, barrenness was often seen as a curse. Jesus' statement reverses this, showing that earthly values can be upended in times of divine judgment.

Compassion Amidst Judgment
Even as Jesus speaks of coming distress, His compassion for the women of Jerusalem is evident. Believers are called to show compassion even when speaking hard truths.

The Reality of Judgment
Jesus' prophecy reminds us that divine judgment is real and should motivate us to live righteously and share the gospel with urgency.

Hope in Christ
While Jesus speaks of distress, believers have hope in Christ, who provides salvation and peace amidst turmoil.
Bible Study Questions
1. How does Jesus' prophecy in Luke 23:29 challenge our understanding of blessing and suffering?

2. In what ways can we prepare ourselves spiritually for times of distress and judgment as described in this passage?

3. How does the reversal of cultural values in Jesus' statement apply to our lives today?

4. What can we learn from Jesus' compassion towards the women of Jerusalem, and how can we apply this in our interactions with others?

5. How do the prophetic warnings in Luke 23:29 and related scriptures motivate us to live out our faith more intentionally?
Connections to Other Scriptures
Matthew 24:19
Jesus speaks of the difficulties for pregnant women and nursing mothers during times of great tribulation, echoing the sentiment of distress in Luke 23:29.

Hosea 9:14
The prophet Hosea speaks of barrenness as a judgment from God, which parallels the reversal of blessing in Jesus' statement.

Revelation 6:16
The call for mountains and rocks to fall on people during the end times reflects the desperation and fear of judgment similar to the context of Luke 23:29.
The Merciful Savior on the CrossR.M. Edgar Luke 23:26-46
Sympathy and SolicitudeW. Clarkson Luke 23:27-31
The Daughters of JerusalemThe Weekly PulpitLuke 23:27-31
The Grace of TearsW. Whyte.Luke 23:27-31
The Green Tree and the DryH. G. Guinness.Luke 23:27-31
The Miseries of Lost Souls Exceed Those of ChristC. H. Spurgeon.Luke 23:27-31
Weep for YourselvesJ. R. Andrews.Luke 23:27-31
Weep not for MeS. Martin.Luke 23:27-31
Wherefore Should I WeepC. H. Spurgeon.Luke 23:27-31
People
Barabbas, Herod, Jesus, Joseph, Pilate, Simon
Places
Arimathea, Cyrene, Galilee, Golgotha, Jerusalem, Judea
Topics
Bare, Barren, Behold, Birth, Blessed, Bodies, Bore, Borne, Breasts, Happy, Infants, Milk, Nourished, Nourishment, Nursed, Paps, Suck, Wombs, Women
Dictionary of Bible Themes
Luke 23:29

     5140   breasts
     5225   barrenness

Luke 23:24-37

     2525   Christ, cross of

Luke 23:26-31

     7240   Jerusalem, history

Luke 23:26-39

     2412   cross, accounts of

Luke 23:26-49

     7241   Jerusalem, significance

Luke 23:27-29

     5674   daughters

Luke 23:28-29

     4823   famine, physical

Luke 23:29-31

     5199   womb

Library
A Soul's Tragedy
'Then Herod questioned with Him in many words; but He answered him nothing.'--LUKE xxiii. 9. Four Herods play their parts in the New Testament story. The first of them is the grim old tiger who slew the infants at Bethlehem, and soon after died. This Herod is the second--a cub of the litter, with his father's ferocity and lust, but without his force. The third is the Herod of the earlier part of the Acts of the Apostles, a grandson of the old man, who dipped his hands in the blood of one Apostle,
Alexander Maclaren—Expositions Of Holy Scripture

The Dying Thief
'And he said unto Jesus, Lord, remember me when Thou comest into Thy kingdom.'--LUKE xxiii, 42. There is an old and true division of the work of Christ into three parts--prophet, priest, and king. Such a distinction manifestly exists, though it may be overestimated, or rather, the statement of it may be exaggerated, if it be supposed that separate acts of His discharge these separate functions, and that He ceases to be the one before He becomes the other. Rather it is true that all His work is prophetic,
Alexander Maclaren—Expositions Of Holy Scripture

'The Rulers Take Counsel Together'
'And the whole multitude of them arose, and led Him unto Pilate. 2. 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. 3. And Pilate asked Him, saying, Art thou the King of the Jews? And He answered him and said, Thou sayest it. 4. Then said Pilate to the chief priests and to the people, I find no fault in this man. 5. And they were the more fierce, saying, He stirreth up the people teaching
Alexander Maclaren—Expositions Of Holy Scripture

Jesus and Pilate
'And Pilate, when he had called together the chief priests and the rulers and the people, 14. 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: 15. No, nor yet Herod; for I sent you to him: and lo, nothing worthy of death is done unto Him. 16. I will therefore chastise Him, and release Him. 17. (For of necessity he must release one unto them
Alexander Maclaren—Expositions Of Holy Scripture

Words from the Cross
'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. 34. Then said Jesus, Father, forgive them; for they know not what they do. And they parted His raiment, and cast lots. 35. 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. 36. And the soldiers also mocked Him, coming to Him and offering
Alexander Maclaren—Expositions Of Holy Scripture

The First Word
"Father, forgive them; for they know not what they do." ST. LUKE XXIII. 34. 1. Here we are watching the behaviour of the Son of God, the Ideal and Ground of Divine Sonship in humanity. Is this supreme example of forgiveness an example to us? Is it not something unnatural to humanity as we know it? We must recall, from a former address, the distinction which we then drew between the animal in us, with its self-assertive instincts, and the Divine in us, that which constitutes us not animal merely,
J. H. Beibitz—Gloria Crucis

The Second Word
"Verily I say unto thee, To-day thou shall be with Me in Paradise." ST. LUKE XXIII. 43. We judge of any power by the results which it effects. We gain some knowledge of the power of steam by its capacity to drive a huge mass of steel and wood weighing twenty thousand tons through the water at the rate of twenty knots an hour. There we have some standard by which we can gauge the force which sends our earth round the sun at twenty-five miles a second, or that which propels a whole solar system through
J. H. Beibitz—Gloria Crucis

The Seventh Word
"Father, into Thy hands I commend My spirit." ST. LUKE XXIII. 46. The consummation of sacrifice, the union of the human will with the Divine, leads to the perfect rest in God. 1. We have tried to deal with the Seven Words as constituting a revelation of the Divine Sonship of humanity. From this point of view it is significant that the first and the last begin, like the Lord's Prayer, with a direct address to the Father. The service of the Christian man is that of a son in his father's house, of
J. H. Beibitz—Gloria Crucis

March the Twenty-Seventh the Silence of Jesus
"He answered him nothing!" --LUKE xxiii. 1-12. And yet, "Ask, and it shall be given you!" Yes, but everything depends upon the asking. Even in the realm of music there is a rudeness of approach which leaves true music silent. Whether the genius of music is to answer us or not depends upon our "touch." Herod's "touch" was wrong, and there was no response. Herod was flippant, and the Eternal was dumb. And I, too, may question a silent Lord. In the spiritual realm an idle curiosity is never permitted
John Henry Jowett—My Daily Meditation for the Circling Year

The Saviour's Last Hours.
(Preached on Good Friday.) "Praise and thanks be to Him who lifted up the Saviour on the cross as the bringer of salvation, that thereby He might glorify Him with heavenly glory! Praise and honour be to Him who by His obedience even unto death has become the Author of our faith, that so He may be able, as a faithful high-priest, to represent before God those whom He is not ashamed to call His brethren. Amen." TEXT: LUKE xxiii. 44-49. THE habit of expecting to find great events accompanied by strange
Friedrich Schleiermacher—Selected Sermons of Schleiermacher

The First Cry from the Cross
"Long as they live should Christians pray, For only while they pray they live." To cease from prayer is to renounce the consolations which our case requires. Under all distractions of spirit, and overwhelmings of heart, great God, help us still to pray, and never from the mercy-seat may our footsteps be driven by despair. Our blessed Redeemer persevered in prayer even when the cruel iron rent his tender nerves, and blow after blow of the hammer jarred his whole frame with anguish; and this perseverance
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 15: 1869

The Believing Thief
Remember, beloved friends, that our Lord Jesus, at the time he saved this malefactor, was at his lowest. His glory had been ebbing out in Gethsemane, and before Caiaphas, and Herod, and Pilate; but it had now reached the utmost low-water mark. Stripped of his garments, and nailed to the cross, our Lord was mocked by a ribald crowd, and was dying in agony: then was he "numbered with the transgressors," and made as the offscouring of all things. Yet, while in that condition, he achieved this marvellous
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 35: 1889

Christ's Plea for Ignorant Sinners
"Then said Jesus, Father, forgive them; for they know not what they do."--Luke 23:34. WHAT tenderness we have here; what self-forgetfulness; what almighty love! Jesus did not say to those who crucified him, "Begone!" One such word, and they must have all fled. When they came to take him in the garden, they went backward, and fell to the ground, when he spoke but a short sentence; and now that he is on the cross, a single syllable would have made the whole company fall to the ground, or flee away
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892

Exodus iii. 6
And Moses hid his face, for he was afraid to look upon God. LUKE xxiii. 30. Then shall they begin to say to the mountains. Fall on us; and to the hills, Cover us. These two passages occur, the one in the first lesson of this morning's service, the other in the second. One or other of them must have been, or must be, the case of you, of me, of every soul of man that lives or has lived since the world began. There must be a time in the existence of every human being when he will fear God. But
Thomas Arnold—The Christian Life

The Penitent Thief
LUKE xxiii. 42, 43. 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. The story of the penitent thief is a most beautiful and affecting one. Christians' hearts, in all times, have clung to it for comfort, not only for themselves, but for those whom they loved. Indeed, some people think that we are likely to be too fond of the story. They have been afraid lest people should build
Charles Kingsley—The Good News of God

Bourdaloue -- the Passion of Christ
Louis Bourdaloue was born at Bourges, in 1632. At the age of sixteen he entered the order of the Jesuits and was thoroughly educated in the scholarship, philosophy and theology of the day. He devoted himself entirely to the work of preaching, and was ten times called upon to address Louis XIV and his court from the pulpit as Bossuet's successor. This was an unprecedented record and yet Bourdaloue could adapt his style to any audience, and "mechanics left their shops, merchants their business, and
Various—The World's Great Sermons, Vol. 2

The Hands of the Father.
"Father, into thy hand I commend my spirit."--St Luke xxiii. 46. Neither St Matthew nor St Mark tells us of any words uttered by our Lord after the Eloi. They both, along with St Luke, tell us of a cry with a loud voice, and the giving up of the ghost; between which cry and the giving up, St Luke records the words, "Father, into thy hands I commend my spirit." St Luke says nothing of the Eloi prayer of desolation. St John records neither the Eloi, nor the Father into thy hands, nor the loud
George MacDonald—Unspoken Sermons

The Last Season
which I shall mention, in which the heart must be kept with all diligence, is when we are warned by sickness that our dissolution is at hand. When the child of God draws nigh to eternity, the adversary makes his last effort; and as he cannot win the soul from God, as he cannot dissolve the bond which unites the soul to Christ, his great design is to awaken fears of death, to fill the mind with aversion and horror at the thoughts of dissolution from the body. Hence, what shrinking from a separation,
John Flavel—On Keeping the Heart

Second Stage of the Roman Trial. Jesus Before Herod Antipas.
(Jerusalem. Early Friday Morning.) ^C Luke XXIII. 6-12. ^c 6 But when Pilate heard it [when he heard that Jesus had begun his operations in Galilee], he asked whether the man were a Galilaean. 7 And when he knew that he was of Herod's jurisdiction [Herod was tetrarch of Galilee--Luke iii. 1], he sent him unto Herod, who himself also ["also" includes both Pilate and Herod, neither of whom lived at Jerusalem] was at Jerusalem in these days. ["These days" refers to the passover season. Pilate had come
J. W. McGarvey—The Four-Fold Gospel

Dead with Christ.
Gal. 2:20.--I am crucified with Christ. The Revised Version properly has the above text "I have been crucified with Christ." In this connection, let us read the story of a man who was literally crucified with Christ. We may use all the narrative of Christ's work upon earth in the flesh as a type of His spiritual work. Let us take in this instance the story of the penitent thief, Luke 23:39-43, for I think we may learn from him how to live as men who are crucified with Christ. Paul says: "I have been
Andrew Murray—The Master's Indwelling

Some More Particular Directions for Maintaining Continual Communion with God, or Being in his Fear all the Day Long.
1. A letter to a pious friend on this subject introduced here.--2. General plan of directions.--3. For the beginning of the day.--4. Lifting up the heart to God at our first awakening.--5, 10. Setting ourselves to the secret devotions of the morning, with respect to which particular advice is given.--11. For the progress of the day.--12. Directions are given concerning seriousness in devotion.--13. Diligence in business.--14. Prudence in recreations.--15. Observations of Providence.--16. Watchfulness
Philip Doddridge—The Rise and Progress of Religion in the Soul

The First Word from the Cross
In the last chapter we saw the impressions made by the crucifixion on the different groups round the cross. On the soldiers, who did the deed, it made no impression at all; they were absolutely blind to the wonder and glory of the scene in which they were taking part. On the members of the Sanhedrim, and the others who thought with them, it had an extraordinary effect: the perfect revelation of goodness and spiritual beauty threw them into convulsions of angry opposition. Even the group of the
James Stalker—The Trial and Death of Jesus Christ

Things Omitted from Mark's Gospel.
1. Just as the skill of a master artist is discovered in the objects which he leaves out of his picture (the amateur crowding in everything on to the canvass for which he can find room), so the discerning eye at once detects the handiwork of the Holy Spirit in the various things which are included and omitted from different parts of the Word. Notably is this the case with Mark's Gospel. Here we find no Genealogy at the commencement, as in Matthew; the miraculous Conception is omitted, and there is
Arthur W. Pink—Why Four Gospels?

Barabbas
BY REV. J. G. GREENHOUGH, M.A. "And they cried out all at once, saying, Away with this man, and release unto us Barabbas."--ST LUKE xxiii. 18. You have heard a crowd of people cry out all at once. It is always impressive, it is sometimes very terrible, occasionally it is sublime. It begins in a way that no one can explain. Somebody in the crowd utters a name, or ejaculates a brief sentence. What happens? Often nothing at all. Men are not in the mood for it; it drops unnoticed, or provokes
George Milligan—Men of the Bible; Some Lesser-Known

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