Luke 23:31

23:31 If the Romans crucified an innocent man when the tree was green (i.e., during a period of relative peace), what more horrible things would they do when it was dry (i.e., when the land had become a tinderbox of revolution)? During the siege of Jerusalem (AD 66–70), the Romans crucified thousands of Jews outside the city of Jerusalem.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 23:31. Ὅτι, For) By this adage Jesus either shows why He Himself desires the daughters of Jerusalem to weep; or rather brings before us the persons who desire to be overwhelmed beneath the mountains, stating the grounds of their terror. Therefore we may take the green tree as typifying the young, strong, and healthy: the dry tree (comp. Isa 56:3, “Neither let the eunuch say, Behold I am a dry tree;” Eze 21:3 [Eze 20:47], Eze 31:3,[257] etc.), the old, feeble, and barren. A remarkable passage occurs in Joseph., B. vi. de B. J. ch. 44. f 968, ed Lips. “When the soldiers were wearied out in killing the Jews, and a great multitude seemed still to be left surviving, Cæsar ordered that those alone who were armed and offered resistance should be slain, and that the rest should be made captives. But the soldiers μετὰ (the sense requires κατὰ) τῶν παρηγγελμένων, contrary to what had been commanded, slew the old and feeble (ΤΟΥΣ ΑΣΘΕΝΕΙΣ), (ΤΟ Δʼ ΑΚΜΑΖΟΝ), but shut up in confinement those who were vigorous and serviceable,” etc. Therefore in this crowning calamity they began debating with one another, as usually happens, which was the more miserable. Tending to the same view of the words is the fact, that ξύλον denotes either a tree that is standing, or the wood of a tree that has been cut, which latter also is wont to be either moist (for so Erasmus renders ὑγρὸν, humidum, still retaining the sap) or else dry. Elsewhere indeed Christ is the tree of life, perfect in its verdure: men, whilst outside of Him, are dry wood. See Joh 15:1-2. But His suffering (punishment) was truly more severe than that of any Jew, after the city was taken.

[257] Where the Assyrian is called “a cedar in Lebanon.” Comp. Luk 17:24, “I the Lord have dried up the green tree, and made the dry tree to flourish.”—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 23:31 . The sense of this proverbial phrase is obscure, but the connection demands this general idea: what is happening to me now is nothing to what is going to happen to this people. The green tree represents innocence, the dry tree guilt, ripe for the fire of judgment. Vide Eze 20:47 ; Eze 21:3 . Pricaeus cites as a parallel from Catullus: “quid facient crines quum ferro talia cedant?” The Rabbinical proverb, “si duo fuerint ligna arida et unum viride, arida illud lignum viride exurunt,” does not seem to bear the same meaning. ἐν ὑγρῷ ξύλῳ , in the wet tree, in ligno humido , Grotius. ξύλον χλωρὸν = lignum viride , in Ezekiel.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

As if he said, If they do thus to me that am fruitful, and always flourishing, and who lives forever by reason of my Godhead, what will they do to you, that are unfruitful and void of all lively righteousness?

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

green tree--that naturally resists the fire.

the dry--that attracts the fire, being its proper fuel. The proverb here plainly means: "If such sufferings alight upon the innocent One, the very Lamb of God, what must be in store for those who are provoking the flames?"

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 31. If they do these things in a green tree] This seems to be a proverbial expression, the sense of which is: If they spare not a tree which, by the beauty of its foliage, abundance and excellence of its fruits, deserves to be preserved, then the tree which is dry and withered will surely be cut down. If an innocent man be put to death in the very face of justice, in opposition to all its dictates and decisions, by a people who profess to be governed and directed by Divine laws, what desolation, injustice, and oppression may not be expected, when anarchy and confusion sit in the place where judgment and justice formerly presided? Our Lord alludes prophetically to those tribulations which fell upon the Jewish people about forty years after. See the notes on Mt 24:1-51.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(31) If they do these things in a green tree.—The word for “tree” primarily meant “wood” or “timber,” the tree cut down. In later Greek, however, as, e.g., in Rev_2:7; Rev_22:2; Rev_22:14; Rev_22:19, it was used for “tree.” The “green tree” is, therefore, that which is yet living, capable of bearing fruit; the “dry,” that which is barren, fruitless, withered, fit only for the axe (Mat_3:10; Luk_13:7). The words have so much the character of a proverb that the verb may almost be treated as practically impersonal. So far as any persons are implied, we must think of our Lord as speaking of the representatives of Roman power. If Pilate could thus sentence to death One in whom he acknowledged that he could find no fault, what might be expected from his successors when they had to deal with a people rebellious and in arms? In 1Pe_4:17 we have the same thought in a more general and less figurative form.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

31. For if they do these things in a green tree, what shall be done in the dry?] Rather, what must happen in the dry? The meaning of this proverb is not clear, and hence it early received the most absurd explanations. It can however only mean either (1) ‘If they act thus cruelly and shamefully while the tree of their natural life is still green, what horrors of crime shall mark the period of its blighting?’—in which case it receives direct illustration from Eze_20:47; comp. Luk_21:3-4; or (2) ‘If they act thus to Me the Innocent and the Holy, what shall be the fate of these, the guilty and false?’—in which case it expresses the same thought as 1Pe_4:17-18. (See Pro_11:31; Eze_20:47; Eze_21:4; Mat_3:10, and p. 385.) For the historic fulfilment in the horrors of a massacre so great as to weary the very soldiers, see Jos. B. f. vi. 44.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And when they were come to the place which was called Calvary,.... Or Cranion, which signifies a skull; so called from the skulls of persons that lay about, who were executed. It is a tradition of the ancients (y), that Adam was buried in this place where Christ was crucified, and that his skull lay here. It was usual to crucify on high places, and on mountains, such an one as this was (z):

there they crucified him, and the malefactors; the two thieves;

one on the right hand, and the other on the left; and so fulfilled the prophecy in Isa 53:12.

(y) Cyprian de Resurrectione Christi, p. 479. Hieron. Tom. 1. fol. 42. Bar Bahluli apud Castell. Lex. Polyglott. col. 3466. (z) Lipsius de Cruce, l. 3. c. 13.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

31 For if they do these things in a green tree, what shall be done in the dry?

Ver. 31. What shall be done in the dry?] Lo, little sucklings also are here called dry trees, dry wood, such as God’s wrath will soon kindle upon.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For if they do these things in a green tree ... - This seems to be a proverbial expression. A “green” tree is not easily set on fire; a dry one is easily kindled and burns rapidly; and the meaning of the passage is - “If they, the Romans, do these things to me, who am innocent and blameless; if they punish me in this manner in the face of justice, what will they not do in relation to this guilty nation? What security have they that heavier judgments will not come upon them? What desolations and woes may not be expected when injustice and oppression have taken the place of justice, and have set up a rule over this wicked people?” Our Lord alludes, evidently, to the calamities that would come upon them by the Romans in the destruction of their city and temple. The passage may be applied, however, without impropriety, and with great beauty and force, to the punishment of the wicked in the future world.

Thus applied, it means that the sufferings of the Saviour, as compared with the sufferings of the guilty, were like the burning of a green tree as compared with the burning of one that is dry. A green tree is not adapted to burn; a dry one is. So the Saviour - innocent, pure, and holy - stood in relation to suffering. There were sufferings which an innocent being could not endure. There was remorse of conscience, the sense of guilt, punishment properly so called, and the eternity of woes. He had the consciousness of innocence, and he would not suffer forever. He had no passions to be enkindled that would rage and ruin the soul. The sinner is “adapted” to sufferings, like a dry tree to the fire. He is guilty, and will suffer all the horrors of remorse of conscience. He will be punished literally. He has raging and impetuous passions, and they will be enkindled in hell, and will rage forever and ever. The meaning is, that if the innocent Saviour suffered “so much,” the sufferings of the sinner forever in hell must be more unspeakably dreadful. Yet who could endure the sufferings of the Redeemer on the cross for a single day? Who could bear them forever and ever, aggravated by all the horrors of a guilty conscience, and all the terrors of unrestrained anger, and hate, and fear, and wrath? “Why will the wicked die?”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

In the green wood: by which are signified persons of virtue and sanctity; as by the dry wood, the wicked, who bring forth no fruit, and who, like dry wood, are fit to be cast into the fire. (Witham) --- If they be thus cruel with me, how will they treat you!

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

31. In a green tree… in the dry—A usual interpretation of this verse may be best given in the words of Bloomfield: “A proverbial form of expression; for (as we find from Psa_1:3; Eze_20:47; Eccl.

Luk_6:3, and especially the Rabbinical writers,) the Hebrews were accustomed to figuratively call the righteous, green trees, and the wicked, dry ones. Hence the sense here is: “If the innocent and the righteous be thus cut off, what may not be expected to befal the wicked and disobedient at the day of visitation, which impends over you.” But we are convinced that this is not the meaning of the passage. The green tree and the dry represent, if we rightly understand it, Jerusalem in its living and vigorous state, and Jerusalem in its dry and withered state. If in the former she commits crimes like these, what will be her judgments in the latter.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For if they do these things in a green tree, what shall be done in the dry? Bleek and others interpret this saying here thus: The green wood represents Jesus condemned to crucifixion as a traitor in spite of his unvarying loyalty to Rome and all lawful Gentile power. The dry wood pictures the Jews, who, ever disloyal to Rome and all Genesis tile authority, will bring on themselves with much stronger reason the terrible vengeance of the great conquering empire. Theophylact, however, better explains the saying in his paraphrase, "If they do these things in me, fruitful, always green, undying through the Divinity, what will they do to you, fruitless, and deprived of all life-giving righteousness?" So Farrar, who well summarizes, "If they act thus to me, the Innocent and the Holy, what shall be the fate of these, the guilty and false?"

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

If they do these things in the green tree, what shall be done in the dry? - Our Lord makes use of a proverbial expression, frequent among the Jews, who compare a good man to a green tree, and a bad man to a dead one: as if he had said, If an innocent person suffer thus, what will become of the wicked? Of those who are as ready for destruction as dry wood for the fire?

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

31. ἐν τῷ ξηρῷ τί γένηται; ‘What must happen in the dry?’ The subjunctive is deliberative as in Mat 26:54; Mat 23:33. The meaning of this proverb is not clear, and hence it early received the most absurd explanations. It can however only mean either (1) ‘If they act thus cruelly and shamefully while the tree of their natural life is still green, what horrors of crime shall mark the period of its blighting?’—in which case it receives direct illustration from Eze 20:47; comp. Luk 21:3-4; or (2) ‘If they act thus to Me the Innocent and the Holy, what shall be the fate of these, the guilty and false?’—in which case it expresses the same thought as 1Pe 4:17-18. (See Pro 11:31; Eze 20:47; Eze 21:4; Mat 3:10, and p. 385.) For the historic fulfilment in the horrors of a massacre so great as to weary the very soldiers, see Jos. B. J. VI. 44. For the expression ‘green’ and ‘dry tree’ see Psa 1:5; Eze 21:3.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

31.] This verse—the solemn close of our Lord’s teaching on earth—compares His own sufferings with that awful judgment which shall in the end overtake sinners, the unrepentant human kind—the dry tree. These things—ταῦτα—were a judgment on sin;—He bore our sins;—He,—the vine, the green tree, the fruit-bearing tree,—of Whom His people are the branches,—if He, if they in Him and in themselves, are so treated, so tried with sufferings,—what shall become of them who are cast forth as a branch and are withered? Read 1Pe 4:12-18;—ver. 18 is a paraphrase of our text. Theophylact’s comment is excellent: εἰ ταῦτα ποιοῦσιν ἐν ἐμοὶ ἐγκάρπῳ καὶ ἀειθαλεί καὶ ἀειζώῳ διὰ τὴν θεότητα, τί γένηται ἐν ὑμῖν ἀκάρποις καὶ πάσης δικαιοσύνης ζωοποιοῦ ἐστερημένοις;

The explanations which make the green-tree = the young, and the dry = the old (Bengel),—or the green-tree = the women, comparatively innocent, the dry = the guilty (Baumgarten-Crusius), at the destruction of Jerusalem—seem to me unworthy of the place which the words hold, though the latter agrees with the symbolism of Eze 20:47, compared with 21:4.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

31. ὅτι εἰ ἐν τῷ ὑγρῷ ξύλῳ. This is not a continuation of the cry of despair, but gives the reason for predicting such things. “These horrors will certainly come, because, ” etc. In Syr-Sin. the ὅτι is omitted: “Who do these things in the moist tree, what shall they do in the dry?” Proverbs of similar import are found in various languages, and are capable of many applications: comp. Pro 11:31; 1Pe 4:17, 1Pe 4:18. This saying is an argument à fortiori, and it may be easily applied in more than one sense here. (1) If the Romans treat Me, whom they admit to be innocent, in this manner, how will they treat those who are rebellious and guilty? (2) If the Jews deal thus with One who has come to save them, what treatment shall they receive themselves for destroying Him? (3) If they behave thus before their cup of wickedness is full, what will they commit when it overflows? The use of εύλον, lignum, for a tree as well as for timber is late Greek (Gen 1:29, Gen 1:2:9, Gen 1:3:1; Isa 14:8; Psa 1:3). In Eze 21:3 [20:47] we have ξύλον χλωρόν and ξύλον ξηρόν combined; but otherwise there is no parallel.

For the delib. subjunct. γένηται comp. Mat 26:54, and Ὤμοι ἐγώ, τἱ πάθω; τί νύ μοι μήκιστα γένηται; (Hom. Od. v. 465). See Burton., § 169.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Tree [ξυλω] . Originally wood, timber. In later Greek, a tree. Used of the cross by Peter, Act 5:30; Act 10:39; and 1Pe 2:24. Compare Gal 3:13.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.