30.<\/strong> to the mountains<\/em>, Fall on us<\/em> ] Comp. Hos 10:8<\/span>. Hundreds of the Jews at the end of the siege hid themselves in subterranean recesses, and no less than 2000 were killed by being buried under the ruins of these hiding-places (Jos. B. J.<\/em> vi. 9, 4). We cannot fail to see in these events something of what St John calls “the wrath of the Lamb,” Rev 6:16<\/span>. Even a terror is entreated as a relief from yet more horrible calamities.<\/p>\n <\/p>\n To the mountains, Fall on us … – <\/B>This is an image of great calamities and judgments. So great will be the calamities that they will seek for shelter from the storm, and will call on the hills to protect them. The same figure is used respecting the wicked in the day of judgment in Rev 6:16-17<\/span>. Compare also Isa 2:21<\/span>.<\/P><\/p>\n Verse 30. Mountains, fall on us<\/B><\/I>] As this refers to the destruction of Jerusalem, and as the same expressions are used, Re 6:16<\/span>, Dr. Lightfoot conjectures that the whole of that chapter may relate to the same event.<\/P> <\/p>\n 30. mountains . . . hills,<\/B> c.(Ho 10:8<\/span>), flying hither andthither as they did in despair for shelter, during the siege a veryslight premonition of cries of another and more awful kind (Isa 2:10<\/span>;Isa 2:19<\/span>; Isa 2:21<\/span>;Rev 6:16<\/span>; Rev 6:17<\/span>).<\/P><\/p>\n Then shall they begin to say<\/strong>,…. The Syriac, Arabic, and Persic versions read, “then shall ye begin to say”; the tribulation being so great, as never was the like since the creation of the world, nor never will be to the end of it; and being so sore pressed with the sword and famine; with the enemy without, and divisions, robberies, and murders within; and their miseries being inexpressible, and intolerable, they will seek to go into the holes of the rocks, and caves of the earth, as is prophesied of them, Isa 2:19<\/span> and as Josephus says, many of them did, when the city was taken; and, like those in Ho 10:8<\/span> will say, “to the mountains fall on us, and to the hills cover us”; will choose rather that the mountains and hills round about Jerusalem, should fall upon them, and they be buried under the ruins of them, than live in such terrible distress, or fall into the hands of their enemies! Compare with this Re 6:15<\/span>.<\/p>\n Hills [] <\/SPAN><\/span>. Only here and ch. 3 5.<\/P> <\/p>\n <\/strong><\/p>\n 1) “Then shall they begin to say to the mountains,”<\/strong><\/p>\n (tote arksontai legein tois oresin) “At that time they will begin to say, to talk to the mountains,” and say, in total helplessness, in spaced-out anguish, Hos 10:8<\/span>.<\/p>\n 2) “Fall on us; and to the hills, Cover us.” <\/strong>(pesate eph’ humas) “You all fall upon us,” (kai tois bounois kalupsate humas) “And to the hills, you all bury or cover us,” after they have fled into them for protection, Rev 6:15-17<\/span>; Rev 9:6<\/span>; Isa 2:19<\/span>.<\/p>\n (30) Then shall they begin to say to the mountains.<\/strong>The imagery was natural in a limestone country such as Juda, subject to earthquakes. Commonly, such catastrophes were dreaded, and men prayed against them. The time was coming when the dens and caves which usually offered a place of refuge from invading armies (Isa. 2:19<\/span>) would prove insufficient, and men would cry, as they had done of old (comp. Hos. 10:8<\/span>, from which the words are quoted), to the mountains to fall on them.<\/p>\n 30<\/strong>. <\/strong> To the mountains, Fall on us<\/em> Terrible as is the earthquake which throws mountains and hills upon the inhabitants of the earth, that covering would be a refuge from the more terrible forms of divine wrath.<\/p>\n “Then will they begin to say to the mountains, ‘Fall on us’, and to the hills, ‘Cover us’. For if they do these things in the green tree, what will be done in the dry?”<\/p>\n And they will then call on the mountains to fall on them and the hills to cover them, in order to save themselves from the anguish that is coming on them (compare Hos 10:8<\/span>, which emphasises that this will be because of their sinfulness). And this will come on them because of what, through their representatives they are doing, and because of what they are doing in their own lives. They will have brought it on themselves.<\/p>\n The saying may have in mind a plea for an earthquake to take them out of their misery, or it may simply be strong symbolism indicating the desperation they are in to find a hiding place. The latter thought is similar to His earlier, ‘let those who are in Jerusalem flee to the mountains’ (Luk 21:21<\/span>).<\/p>\n “For if they do these things in the green tree, what will be done in the dry?” Then He gives the reason parabolically for them all to mull over and consider. In Eze 17:24<\/span> the green tree and the dry tree represent a nation that is flourishing and a nation that is dried up. Taking this as a precedent we may see Him as here referring to Israel as at present a green tree, but later becoming a dry tree. Thus He may have in mind His own ministry and that of John prophesying within Judaism, revealing that there was still life in Israel, and be comparing it to when the voice of prophecy in Jerusalem has been cut off by His own death and by the departing from it of the Apostles, so that the very centre of Judaism has lost its proffered life, resulting in the behaviour that will end in its forecast destruction (compare the cursing of the fig tree in Matthew and Mark). Or the ‘green tree’ here may refer to Jesus Himself so that He may be saying, ‘if they do this while I am alive, what do you think that they will they do when I am dead?’ Or He may be referring to Himself as the green tree being cut down by Rome, in comparison with the dry tree of Jerusalem which will also one day be cut down by Rome. Or He may be saying, ‘if they (the Romans, or the Jewish leadership) find it possible to consume live wood like this, think how easy they will find it to consume (or bring about the consumption of) wood that has become dry’ (Eze 20:47<\/span>; Isa 10:16-19<\/span>; ). Or He may be referring to the people of Jerusalem and Judea as being at present still open to the message that He has brought, still a green tree and having an openness that will later cease as they harden their hearts against it and thus become like the withered fig tree (compare Mar 11:13<\/span>; Mar 11:20<\/span>). This last could be seen as illustrated by the cursed fig tree and by the first part of Acts when His word goes out until saturation point is reached and Jerusalem’s heart is finally closed to Him and His word (as expressed symbolically in Acts 12<\/span>, especially Luk 23:17<\/span>; Luk 21:30<\/span>). But the overall idea is the same in all cases. They are refusing the truth to be found in Him, while life is available to them, and one day it will no longer be available to them, and they will perish at the hands of the Romans because by their hardness of heart they will have become dead (compare Dan 9:25-26<\/span>).<\/p>\n Comparison may be made with the words of a Rabbi being led to crucifixion who cried out, ‘If this happens to those who do His will, what of those who offend Him?’ But is unlikely that ‘they’ here means God, and Jesus’ words almost certainly go deeper than that, for in His final days what is to happen to Jerusalem has been constantly on His mind (Luk 19:41-44<\/span>; Luk 20:16<\/span>; Luk 21:20-24<\/span>).<\/p>\n 30 Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 30. See Rev 6:16<\/span> . See Trapp on “<\/em> Rev 6:16 “<\/em> <\/p>\n 30.<\/strong> ] This is cited from the next chapter of Hosea (ref.).<\/p>\n It was partially and primarily accomplished, when multitudes of the Jews towards the end of the siege sought to escape death by hiding themselves in the subterranean passages and sewers under the city. , . , Jos. B. J. vi. 9. 4. But the words are too solemn, and too often used in a more awful connexion, for a further meaning to escape our notice: see Isa 2:10<\/span> ; Isa 2:19<\/span> ; Isa 2:21<\/span> , and Rev 6:16<\/span> , where is the striking expression <\/strong> of Him who now was the victim about to be offered. And the whole warning as every other respecting the destruction of Jerusalem looks through the type to the antitype, the great day of His wrath. Now<\/em> , <\/strong> then <\/strong> , Rev 6:17<\/span> .<\/p>\n It is interesting to see how often David, who had passed so long in hiding among the rocks of the wilderness from Saul, calls the Lord his Rock<\/em> (see Psa 18:2<\/span> ; Psa 18:46<\/span> ; Psa 42:9<\/span> , &c.). They who have this defence, will not need to call on the rocks to hide them.<\/p>\n Luk 23:30<\/span> . , : the reference is to Palestine, a land of mountains and hills, and the prayer of the miserable that a hill may fall on them and bury them under its ruins (quoted from Hos 10:8<\/span> ).<\/p>\n on. Greek. epi. App-104. <\/p>\n hills. Greek. Plural of bounds. Occurs only here and in Luk 3:5. <\/p>\n 30.] This is cited from the next chapter of Hosea (ref.).<\/p>\n It was partially and primarily accomplished, when multitudes of the Jews towards the end of the siege sought to escape death by hiding themselves in the subterranean passages and sewers under the city. , . , Jos. B. J. vi. 9. 4. But the words are too solemn, and too often used in a more awful connexion, for a further meaning to escape our notice: see Isa 2:10; Isa 2:19; Isa 2:21, and Rev 6:16, where is the striking expression -of Him who now was the victim about to be offered. And the whole warning-as every other respecting the destruction of Jerusalem-looks through the type to the antitype, the great day of His wrath. Now, -then , Rev 6:17.<\/p>\n It is interesting to see how often David, who had passed so long in hiding among the rocks of the wilderness from Saul, calls the Lord his Rock (see Psa 18:2; Psa 18:46; Psa 42:9, &c.). They who have this defence, will not need to call on the rocks to hide them.<\/p>\n Luk 23:30. , then) then in particular (or at last), more than now.-, they shall begin) viz. the barren shall begin, in answer to those by whom they Mere called blessed. The same language shall be used afterwards also, Rev 6:10 [At the opening of the sixth seal, the kings, etc., said to the mountains, Fall on us, and hide us from the face of Him that sitteth on the throne, etc.].- , , , ) So Hos 10:8, LXX., , , .-, to the mountains) Often men have been covered [buried] beneath mountains. It is a great addition to the terror, when that which is horrible in itself is wished for by way of a shelter. See Rev 6:16.<\/p>\n Isa 2:19, Hos 10:8, Rev 6:16, Rev 9:6 <\/p>\n Reciprocal: Deu 28:18 – the fruit of thy body Isa 2:10 – Enter Isa 22:5 – crying Jer 4:29 – they shall go Lam 2:22 – those Nah 3:11 – thou shalt be hid Mat 24:19 – General Heb 10:27 – a certain<\/p>\n 0<\/p>\n Mountains, fall on us. This is figurative, meaning it would be a milder fate to be crushed by a mountain, than suffer the distress caused by the Romans.<\/p>\n Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us. <\/p>\n [Then shall they begin to say to the mountains, etc.] so they do say, Rev 6:6; from whence, among other arguments, it may be reasonably supposed, that that chapter treats of the plagues and afflictions that should forerun the destruction of Jerusalem, and, indeed, the destruction and overthrow itself. Weigh the place accurately; and perhaps thou wilt be of the same mind too. Nay, I may further add, that perhaps this observation might not a little help (if my eyes fail me not) in discovering the method of the author of the Book of the Revelation.<\/p>\n Luk 23:30. Begin to say, etc. The language is quoted from Hos 10:8. Begin does not necessarily imply a repetition of the saying, but there is probably an allusion to another and a greater day of wrath. The prediction had a primary reference to the siege of Jerusalem and a literal fulfilment then, for the Jews in multitudes hid themselves in the subterranean passages and sewers under the city.<\/p>\n Luk 23:30-31. Then shall they begin to say to the mountains, Fall on us, &c. Proverbial expressions, to signify their desire of any shelter or refuge; and so very desirous were they of hiding themselves, that some thousands of them crept even into the common sewers, and there miserably perished, or were dragged out to slaughter. (Bell., Luk 6:9.) For if they do these things in a green tree, what shall be done in the dry If the Romans are permitted by Heaven to inflict such heavy punishments on me, who am innocent, how dreadful must the vengeance be which they shall inflict on the nation, whose sins cry aloud to heaven, hastening the pace of the divine judgments, and rendering the perpetrators as fit for punishments as dry wood is for burning. The expression is proverbial; and was in frequent use among the Jews, who compared a good man to a green tree, and a bad man to a dead and dry one. It is as if our Lord had said, If a righteous person suffer thus, what will become of the wicked? Of those who are as ready for destruction, as dry wood is for the fire? Compare Eze 20:47, with Eze 21:3, where Gods burning every green and every dry tree is explained to be, his destroying the righteous and the wicked together. See also Psa 1:3, where a good man is compared to a green tree full of leaves: and both Christ and John the Baptist resemble bad men to dry, dead, and barren trees.<\/p>\n Probably the people would call on the mountains and hills to hide them from God’s wrath (cf. Rev 6:15-16). The Tribulation is in view in the Hosea passage. Probably the destruction of Jerusalem in A.D. 70 and the Tribulation judgments on Jerusalem are in view here. The destruction by the Romans would only be a foretaste of the worse judgment still future.<\/p>\n Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us. 30. to the mountains, Fall on us ] Comp. Hos 10:8. Hundreds of the Jews at the end of the siege hid themselves in subterranean recesses, and no less than 2000 were killed by being buried under … Continue reading “Exegetical and Hermeneutical Commentary of Luke 23:30”<\/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-25947","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25947","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=25947"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25947\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25947"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25947"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25947"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/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: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist 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: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Lightfoot Commentary Gospels<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"