29.<\/strong> Blessed are the barren<\/em> ] Comp. Luk 11:27<\/span>; Hos 9:12-16<\/span>. The words received their most painful illustration in the incident of the Siege, which had long been foretold in prophecy (Deu 28:53-57<\/span>; Jer 19:9<\/span>), that women were driven even to kill and eat their own children: Jos. B. J.<\/em> v. 10, vi. 3. The ‘Blessed’ shewed an awful reversal of the proper blessedness of motherhood.<\/p>\n <\/p>\n 27-31. women<\/B>not the preciousGalilean women (Lu 23:49<\/span>), butpart of the crowd.<\/P><\/p>\n For behold the days are coming<\/strong>,…. The time is hastening on; yet a little while, a few years more, and such times of distress will be:<\/p>\n in the which they shall say<\/strong>; or it shall be commonly said; it will be in every one’s mouth:<\/p>\n blessed are the barren, and the wombs that never bare, and the paps that never gave suck<\/strong>; that is, happy wilt those persons be who have no children, to be starved to death, for want of bread; or to be killed with the sword before their eyes, which must greatly enhance their own miseries. Dr. Hammond thinks, that one passage particularly is referred to, related by Josephus; that when Titus had so closely encompassed the city with a wall, that there was no coming out for provisions, upon which a sore famine commenced, so that they fed on dung and dirt, and shoes, and girdles, one rich and noble woman, whose name was Mary, the daughter of Eleazar, being stripped of all she had, by the seditious, killed her own child, and dressed it, and ate part of it; and the other part being found by the soldiers that broke in upon her, the news of this shocking fact was spread all over the city, and every one looked with horror upon it, and with the same compassion, as if they had done it themselves: and then might those words be said, “blessed are the barren, and the wombs that never bare”, &c. who, though starving themselves, were under no temptation to do such a detestable action.<\/p>\n Blessed <\/B> (<\/SPAN><\/span>). A beatitude to the barren, the opposite of the hopes of Jewish mothers. Childless women are commiserated (Luke 1:25<\/span>; Luke 1:36<\/span>).<\/P> To the hills <\/B> ( <\/SPAN><\/span>). A Cyrenaic word. In the N.T. only here and 3:5<\/span>. Quotation from Ho 10:8<\/span>. <\/P> <\/p>\n <\/strong><\/p>\n 1)“For behold the days are coming” <\/strong>(hoti idou echontai hemerai) “Because you all take note, the days come,” or approach, already, the days of impending calamities on Judea, Mat 24:19<\/span>; Luk 21:23<\/span>.<\/p>\n 2) “In the which they shall say, Blessed are the barren,” <\/strong>(en hais erousin makariai hai steirai) “In which they will say, Blessed are the barren,” the childless, those who have no children. But woe! to those that are with child, at that time, Mat 24:19<\/span>; Mar 13:17<\/span>.<\/p>\n 3) “And the wombs that never bare,” <\/strong>(kai hai koiliai hai ouk egennesan) “And the wombs which never did bare,” and woe! to them that do have children, to enlarge their grief at that hour, Luk 21:22-23<\/span>. Parents will wish that they had never had children; and children that they had never been born, as foretold Deu 28:35-37<\/span>.<\/p>\n 4) “And the paps which never gave suck.” <\/strong>(kai mastoi hoi ouk ethrepsan) “And breasts which never gave suck.” But woe! to them that are suckling a child at that time of the siege on Jerusalem, Mat 24:19<\/span>; Mar 13:17<\/span>. For it shall be a time of retribution of vengence upon “this people,” <\/strong>the Jews, as expressed, Luk 21:23<\/span>.<\/p>\n 29 For, lo, the days will come. He threatens, that a calamity which is not usual, but fearful and unheard of, is at hand, in which will be perceived, at a glance, the vengeance of God. As if he had said, that this nation will not be carried away by a single or ordinary kind of destruction, but that it will perish under a mass of numerous and great calamities, so that it would be much more desirable that the mountains should fall upon them, and crush them, or that the earth should open and swallow them up, than that they should pine away amidst the cruel torments of a lingering destruction. Nor did those threatenings fall to the ground without effect, but this thunder of words was surpassed by the awful result, as is evident from Josephus. And as the wish to be crushed by the mountains, and the cursing of their children, were expressive of the lowest despair, Christ taught by these words that the Jews would at length feel that they had made war, not with a mortal man, but with God. Thus shall the enemies of God reap the just reward of their impious rage, when they who formerly dared even to attack heaven, shall in vain desire to employ the earth as a shield against his vengeance. <\/p>\n (29) Blessed are the barren.<\/strong>We must enter into all the passionate desire of Israelite women for offspring, as we see it, e.g.,<\/em> in Rachel (Gen. 30:1<\/span>) and in Hannah (1Sa. 1:10-11<\/span>), in order to estimate the strangeness of such a beatitude. With some of those who heard it, its force may have been emphasised by its contrast between it and the blessing which had been once uttered by a woman who may, perhaps, have been one of them (Luk. 11:27<\/span>).<\/p>\n 29<\/strong>. <\/strong> They shall say<\/em> Here is a significant change from the second <\/em> person to the third; <\/em> from ye <\/em> to they. <\/em> Perhaps the they <\/em> refers to children; <\/em> perhaps impersonally to the wicked in the day of Jerusalem’s destruction.<\/p>\n “For behold, the days are coming, in which they will say, ‘Blessed are the barren, and the wombs which never bore, and the breasts that never suckled.’ ”<\/p>\n And He pointed out to them in the grief of His heart that days were coming when it would be better for those who had never borne children, because of the suffering that their children would have to endure. In a complete reversal of what men saw as good, those would be called blessed who were barren. Such would be the total upheaval.<\/p>\n 29 For, behold, the days are coming, in the which they shall say, Blessed are<\/em> the barren, and the wombs that never bare, and the paps which never gave suck. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 29. Blessed are the barren<\/strong> ] Better be so than bring forth children to the murderer. Hence Hosea prays for barrenness as a blessing on his people, Hos 9:14<\/span> . <\/p>\n 29. <\/strong> <\/strong> .<\/strong> ] Between this and then would be time for that effectual weeping<\/em> , which might save both themselves and their children: see Act 2:37-38<\/span> , but of which few availed themselves. These few are remarkably hinted at in the change to the third person, which excludes them <\/strong> ,<\/strong> i.e. not ‘ men in general<\/em> ,’ nor ‘ My enemies<\/em> ,’ but ‘the impenitent among you, those who weep merely tears of idle sympathy for Me, and none of repentance for themselves; those who are in Jerusalem<\/em> and its misery, which My disciples will not be<\/em> .’<\/p>\n On the saying itself, compare the whole of Hos 9<\/span> , especially Luk 23:12-16<\/span> .<\/p>\n Luk 23:29<\/span> . ( , etc.: blessed the women that have no children, barren, or unmarried: nobody to care for but themselves. The reflection implies keen sympathy with human feeling.<\/p>\n Blessed = Happy. See note on Mat 5:3, and Compare Luk 11:27. Hos 9:12-16. <\/p>\n never bare = did not (Greek. ou. App-105) bear. <\/p>\n 29. .] Between this and then would be time for that effectual weeping, which might save both themselves and their children: see Act 2:37-38,-but of which few availed themselves. These few are remarkably hinted at in the change to the third person, which excludes them-, i.e. not men in general, nor My enemies,-but the impenitent among you,-those who weep merely tears of idle sympathy for Me, and none of repentance for themselves;-those who are in Jerusalem and its misery, which My disciples will not be.<\/p>\n On the saying itself, compare the whole of Hosea 9, especially Luk 23:12-16.<\/p>\n Luk 23:29. ) viz. your children shall say.<\/p>\n the days: Our Lord here refers to the destruction of Jerusalem, and the final desolation of the Jewish state; an evil associated with so many miseries, that sterility, which had otherwise been considered an opprobrium, was accounted a circumstance most felicitous. No history can furnish us with a parallel to the calamities and miseries of the Jews; rapine and murder, famine and pestilence, within; fire and sword, and all the terrors of war, without. Our Saviour himself wept at the foresight of these calamities; and it is almost impossible for persons of any humanity to read the relation of them in Josephus without weeping also. He might justly affirm, “if the misfortunes of all, from the beginning of the world, were compared with those of the Jews, they would appear much inferior in the comparison.” Luk 21:23, Luk 21:24, Mat 24:19, Mar 13:17-19 <\/p>\n Blessed: Deu 28:53-57, Hos 9:12-16, Hos 13:16 <\/p>\n Reciprocal: Lev 20:20 – childless Lev 26:29 – General Num 24:24 – and shall afflict Eber Deu 28:18 – the fruit of thy body 2Ki 6:28 – Give thy son 2Ki 21:12 – whosoever Job 27:14 – children Ecc 4:3 – better Jer 16:2 – General Jer 30:5 – a voice Lam 2:11 – because Lam 2:22 – those Lam 4:3 – the daughter Hos 9:11 – from the womb Hos 9:14 – what Luk 3:9 – General 1Co 7:26 – that Jam 5:1 – weep<\/p>\n Luk 23:29. Bays are coming. As certainly coming, as He was going to death.<\/p>\n They shall say. They refers to those in Jerusalem, especially the women in Jerusalem, at the time foretold. His disciples would not be there, and there is here implied a warning to escape. But the whole tone of the prediction implies also that few of them do so.<\/p>\n Blessed, etc. A fearful woe is introduced by the word Blessed. Hos 9:12-16, contains the same thought as this verse. The days will be so terrible that it will be a curse to be a mother instead of a blessing. When being a mother is reckoned a curse, the days are indeed evil!<\/p>\n Jewish women considered barrenness a misfortune and children a blessing (cf. Psa 127:3). Jesus announced that in the future the opposite would be true. They would see their children suffer and wish they had never been born. The context of Jesus’ quotation from Hos 10:8 is a passage describing Israel’s idolatry and God’s consequent judgment of her for it. Jesus was predicting God’s judgment here.<\/p>\n 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. 29. Blessed are the barren ] Comp. Luk 11:27; Hos 9:12-16. The words received their most painful illustration in the incident of the Siege, which had … Continue reading “Exegetical and Hermeneutical Commentary of Luke 23:29”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25946","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25946","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25946"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25946\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25946"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25946"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25946"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"