Exegetical and Hermeneutical Commentary of Matthew 11:21
Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.
21. Chorazin ] is identified with Kerazeh, two and a half miles N. of Tell Hum. The ruins here are extensive and interesting; among them a synagogue built of hard black basalt and houses with walls still six feet high. Recovery of Jerusalem, p. 347.
Bethsaida ] (House of Fish) called Julias in honour of Julia daughter of Augustus, was rebuilt and beautified by Herod Philip, in whose dominions the town was situated.
Fuente: The Cambridge Bible for Schools and Colleges
Chorazin and Bethsaida – These were towns not far from Capernaum, but the precise situation is unknown. See The Land and the Book (Thomson), vol. ii. pp. 8, 9. Bethsaida means literally a house of hunting or a house of game, and it was probably situated on the banks of the Sea of Galilee, and supported itself by hunting or fishing. It was the residence of Philip, Andrew, and Peter, Joh 1:44. It was enlarged by Philip the Tetrarch, and called Julia, after the emperors daughter.
Tyre and Sidon – These were cities of Phoenicia, formerly very opulent, and distinguished for merchandise. They were situated on the shore of the Mediterranean Sea, and were in the western part of Judea. They were therefore well known to the Jews. Tyre is frequently mentioned in the Old Testament as being the place through which Solomon derived many of the materials for building the temple, 2Ch 2:11-16. It was also a place against which one of the most important and pointed prophecies of Isaiah was directed. See the notes at Isa. 23. Compare Eze 26:4-14. Both these cities were very ancient. Sidon was situated within the bounds of the tribe of Asher Jos 19:28, but this tribe could never get possession of it, Jdg 1:31. It was famous for its great trade and navigation. Its inhabitants were the first remarkable merchants in the world, and were much celebrated for their luxury. In the time of our Saviour it was probably a city of much splendor and extensive commerce. It is now called Seide, or Saide, and is far less populous and splendid than it was in the time of Christ. It was subdued successively by the Babylonians, Egyptians, and Romans, the latter of whom deprived it of its freedom.
Messrs. Fisk and King, American missionaries, passed through Sidon in the summer of 1823, and estimated the population, as others have estimated it, at 8,000 or 10,000; but Mr. Goodell, another American missionary, took up his residence there in June, 1824, for the purpose of studying the Armenian language with a bishop of the Armenian Church who lives there, and of course had far better opportunities to know the statistics of the place. He tells us there are six Muslim mosques, a Jewish synagogue, a Maronite, Latin, and Greek church. Dr. Thomson (The Land and the Book, vol. i. p. 164) supposes that the population may now be about 10,000 – about 6,800 Moslems, 850 Greek Catholics, 750 Maronites, 150 Greeks, and 300 Jews. It exports tobacco, oil, fruit, and silk, but the amount of exports is small.
Tyre was situated about 20 miles south of Sidon. It was built partly on a small island about 70 paces from the shore, and partly on the mainland. It was a city of great extent and splendor, and extensive commerce. It abounded in luxury and wickedness. It was often besieged. It held out against Shalmaneser five years, and was taken by Nebuchadnezzar after a siege of thirteen years. It was afterward rebuilt, and was at length taken by Alexander the Great, after a most obstinate siege of five months. There are no signs now of the ancient city. It is the residence only of a few miserable fishermen, and contains, amid the ruins of its former magnificence, only a few huts. Thus was fulfilled the prophecy of Ezekiel: Thou shalt be built no more; though thou be sought for, yet shalt thou never be found again Eze 26:21. For a description of Tyre as it was formerly and as it is now, see the notes at Isa. 23.
In sackcloth and ashes – Sackcloth was a coarse cloth, like canvas, used for the dress of the poor, and for the more common articles of domestic economy. It was worn also as a sign of mourning. The Jews also frequently threw ashes on their heads as expressive of grief, Job 1:21; Job 2:12; Jer 6:26. The meaning is, that they would have repented with expressions of deep sorrow. Like Nineveh, they would have seen their guilt and danger, and would have turned from their iniquities. Heathen cities would have received him better than the cities of the Jews, his native land,
Fuente: Albert Barnes’ Notes on the Bible
Verse 21. Wo unto thee, Chorazin – Bethsaida!] It would be better to translate the word , alas for thee, than wo to thee. The former is an exclamation of pity; the latter a denunciation of wrath. It is evident that our Lord used it in the former sense. It is not known precisely where Chorazin was situated; but as Christ joins it in the same censure with Bethsaida, which was in Upper Galilee, beyond the sea, Mr 6:45, it is likely that Chorazin was in the same quarter. Though the people in these cities were (generally) impenitent, yet there is little doubt that several received the word of life. Indeed, Bethsaida itself furnished not less than three of the twelve apostles, Philip, Andrew, and Peter. See Joh 1:44.
Tyre and Sidon] Were two heathen cities, situated on the shore of the Mediterranean Sea, into which it does not appear that Christ ever went, though he was often very nigh to them; see Mt 15:21.
They would have repented long ago] , formerly, seems here to refer to the time of Ezekiel, who denounced destruction against Tyre and Sidon, Eze 26, 27, and 28. Our Lord, then, intimates that, if Ezekiel had done as many miracles in those cities as himself had in Chorazin and Bethsaida, the inhabitants would have repented in sackcloth and ashes, with the deepest and most genuine sorrow.
A Hindoo who renounces the secular life, and becomes a religious mendicant, often covers himself with a coarse cloth sprinkled over with ashes. This is the sackcloth and ashes which our Lord refers to; and this covering was the outward sign of deep repentance, and forsaking of sin.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Luke hath the same, Luk 10:13,14. Chorazin (and) Bethsaida were two cities of Galilee not far from one another, only the lake of Gennesaret was between them. Capernaum (by and by spoken of) was between them both, on the same side of the lake as Bethsaida, which was the city of Philip, Andrew, and Peter, Joh 1:44. In these towns Christ had often preached, so probably had the apostles, and Christ had done many great works in them.
Tyre and Sidon were habitations of heathens, their country joined to Galilee. They were places of great traffic, inhabited with Canaanitish idolaters, and exceedingly wicked; threatened by the prophet Isaiah, Isa 23:1-18, and by the prophet Ezekiel, Eze 26:1-28:26, and by Amos, Amo 1:9,10; a people odious to the Jews upon many accounts. To these our Lord here compares the Galileans, telling them that they were worse than that pagan people, who were so contemptible in their eyes, and that their plagues in the day of judgment would be greater.
For (saith he)
if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. Some think this a strong proof, that where the gospel is preached God gives a sufficiency of grace; so as if men will but use that power which they have in their own wills, they may, with the assistance only of that grace, truly repent and be saved. I shall not meddle with that dispute, but cannot see how that notion can derive any proof from this text;
1. Because the text only mentions Christs miracles, not his preaching.
2. The text doth not say, they would long ago have repented unto life, but they would have repented in sackcloth and ashes, they would have been more affected than these Galileans were, who showed no sense at all of their sins. The king of Nineveh and his people repented, Jon 3:7,8; so did Ahab, 1Ki 21:27; yet none will say they repented unto life. None ever denied a power in mans will (his understanding being by the gospel enlightened to his duty) to perform acts of moral discipline.
3. Our Saviour might here speak after the manner of men, according to rational conjectures and probabilities. The scope of our Saviour in these words is to be attended, which was only to show, that the men of Chorazin and Bethsaida, showing no signs of remorse for sin, or conviction of the Messias upon the sight of his miracles, confirming his doctrine to be from heaven, had showed a greater stubbornness and hardness of heart than these heathens, who, though they were bad enough, yet had not had such means to reform and to convince them. Therefore he tells them their place in hell would be more dreadful than the place of the men of Tyre and Sidon. And so we are by this text taught, that as the sins of men who have the light of the gospel are much greater than the sins of the worst of men who have it not, so their condemnation in the day of judgment will be much heavier, Joh 3:19.
Fuente: English Annotations on the Holy Bible by Matthew Poole
21. Woe unto thee, Chorazin!notelsewhere mentioned, but it must have lain near Capernaum.
woe unto thee,Bethsaida“fishing-house,” a fishing stationon thewestern side of the Sea of Galilee, and to the north of Capernaum;the birthplace of three of the apostlesthe brothers Andrew andPeter, and Philip. These two cities appear to be singled out todenote the whole region in which they laya region favored with theRedeemer’s presence, teaching, and works above every other.
for if the mighty worksthemiracles
which were done in you hadbeen done in Tyre and Sidonancient and celebrated commercialcities, on the northeastern shores of the Mediterranean Sea, lyingnorth of Palestine, and the latter the northernmost. As their wealthand prosperity engendered luxury and its concomitant evilsirreligionand moral degeneracytheir overthrow was repeatedly foretold inancient prophecy, and once and again fulfilled by victorious enemies.Yet they were rebuilt, and at this time were in a flourishingcondition.
they would have repented longago in sackcloth and ashesremarkable language, showing thatthey had done less violence to conscience, and so, in God’s sight,were less criminal than the region here spoken of.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Woe unto thee, Chorazin!…. Though many of Christ’s mighty works were done in this place, yet mention is made of it no where else, but here; whether it was a single city, or a country, is not easy to determine: the word , “Chorasin”, signifying “woody places”, Dr. Lightfoot l conjectures it might include Cana, in which Christ wrought his first miracle, and a small adjacent country, situated in a wood, and be so called from thence; and Origen m reads it, , “the region of Zin”:
woe unto thee, Bethsaida! This was the city of Andrew and Peter,
see Gill “Joh 1:44”; so that as bad as it was, some persons were called out of it by the grace of God, and to the high office of apostleship; and which makes that grace in such the more distinguishing:
for if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. These words are to be understood in a popular sense, as Grotius observes, and express what was probable, according to an human judgment of things; and the meaning is, that if the inhabitants of Tyre and Sidon had had the advantages of Christ’s ministry, and of seeing his miracles, as the inhabitants of Chorazin and Bethsaida had, it looks very likely, or one would be ready to conclude, especially from many coming out of these parts, to attend on Christ’s ministry, Mr 3:8 and from the conversion of some of them in after times, Ac 21:3 they would have repented of their sins; at least, in an external way, signified by sackcloth and ashes, which were outward signs of repentance; see Isa 58:5. And which, if it had been only performed in such a manner by the inhabitants of Chorazin and Bethsaida, would have saved them from temporal judgments, which their sins now called for. The words are an hyperbolical exaggeration of the wickedness of those cities, like to Eze 3:5 showing, that they were worse than the Tyrians and Sidonians; an Heathenish and idolatrous people, who lived very profligate and dissolute lives, in all intemperance, luxury, and impiety; and therefore would be punished in a severer way: neither this passage, nor what follows, can be any proof of God’s giving sufficient grace to all men alike, which in some is effectual to conversion, and in others not, but of the contrary; since the men of Tyre and Sidon had not the same means, or the same grace, as the inhabitants of the other cities, if the mighty works done among them are to be called so; or that man has a power to repent of himself, in a spiritual and evangelical way; or that outward means, as doctrines and miracles, are sufficient to produce such a repentance, without efficacious and unfrustrable grace; since only an outward repentance is here supposed, such as that of Ahab, and of the Ninevites.
l Chorogr. Cent. in Matth. p. 84. Vol. 2. m Philocalia, p. 109.
Fuente: John Gill’s Exposition of the Entire Bible
Chorazin (). Mentioned only here and in Lu 10:13. Proof of “the meagreness of our knowledge of Judaism in the time of Christ” (Plummer) and of the many things not told in our Gospels (Joh 21:25). We know something of Bethsaida and more about Capernaum as places of privilege. But (, howbeit) neither of these cities repented, changed their conduct. Note condition of the second class, determined as unfulfilled in verses 21 and 23.
Fuente: Robertson’s Word Pictures in the New Testament
1) “Woe unto thee, Chorazin! Woe unto thee Bethsaida!” (ouai soi Chorazin ouai soi Bethsaida) “Woe to you Chorazin; Woe to you Bethsaida;” near Capernaum on the northwest coast of the Sea of Galilee. Chorazin was located some two to four miles northwest of Capernaum on the road to Tyre, while Bethsaida, meaning “house of fish,” was east of Capernaum.
2) “For if the mighty works, which were done in you,” (hoti ei tiro kai Sidoni egenonto kai dunameis) “Because if in Tyre and Sidon had happened the dynamic deeds (miraculous demonstrations) that have happened in the midst of you all,” of Chorazin, Bethsaida, and Capernaum, three cities near the center of our Lord’s Galileean ministry.
3) “Had been done in Tyre and Sidon,” (en Tiro kai Sidoni egenonto) “Had occurred in Tyre and Sidon,” as they have among you all. Tyre and Sidon were prosperous ancient and wicked cities of Phoenicia, on the shores of the Great Sea, commercial sites of national Jewish life, Jos 11:8; Jos 19:28-29; Mat 15:21.
4) “They would have repented,” (metenoesan) “They would have repented,” turned sorrowfully from their sins, Luk 13:3; Luk 13:5. They of those ancient wicked cities were less criminal than the mere enlightened people of the cities of Galilee who rejected Jesus.
5) “Long ago in sackcloth and ashes.” (palai an en sakko kai spodo) “A long time ago and done so in black sackcloth and ashes,” as a testimony of regret for their wrong, and in determination to change their conduct. They would have, in earnestness, with ashes on their heads, or sitting in ashes like Job, have already repented, Job 2:8. This was an ancient mode of expressing grief, Jos 7:6; Ezr 4:1; Dan 9:3.
Fuente: Garner-Howes Baptist Commentary
21. If those mighty works had been done in Tyre and Sidon. As Tyre and Sidon, in consequence of their proximity, were at that time abhorred for their ungodliness, pride, debauchery, and other vices, Christ employs this comparison for the express purpose of making a deeper and more painful impression on his Jewish countrymen. There was not one of them who did not look upon the inhabitants of Tyre and Sidon as abominable despisers of God. It is, therefore, no small heightening of his curse, when Christ says, that there would have been more hope of reformation from those places in which there was no religion, than is to be seen in Judea itself.
Lest any should raise thorny questions (40) about the secret decrees of God, we must remember, that this discourse of our Lord is accommodated to the ordinary capacity of the human mind. (41) Comparing the citizens of Bethsaida, and their neighbors, with the inhabitants of Tyre and Sidon, he reasons, not of what God foresaw would be done either by the one or by the other, but of what both parties would have done, so far as could be judged from the facts. The exceedingly corrupt morals and unrestrained debauchery of those cities might be ascribed to ignorance; for there the voice of God had never been heard, nor had miracles been performed, to warn them to repent. But in the cities of Galilee, which Christ upbraids, there was a display of very hardened obstinacy in despising miracles, of which they had seen a vast number without reaping any advantage. In short, the words of Christ convey nothing more than that the inhabitants of Chorazin and Bethsaida go beyond those of Tyre and Sidon in malice and incurable contempt of God.
And yet we have no right to contend with God, for having passed by others of whom better hopes might have been entertained, and displaying his power before some who were extremely wicked and altogether desperate. Those on whom he does not bestow his mercy are justly appointed to perdition. If he withhold his word from some, and allow them to perish, while, in order to render others more inexcusable, he entreats and exhorts them, in a variety of ways, to repentance, who shall charge him, on this account, with injustice? Let us, therefore, aware of our own weakness, learn to contemplate this height and depth (42) with reverence; for it is intolerable fretfulness and pride that is manifested by those who cannot endure to ascribe praise to the righteousness of God, except so far as it comes within the reach of their senses, and who disdainfully reject those mysteries, which it was their duty to adore, simply because the reason of them is not fully evident.
If the mighty works had been done. We have said that these words inform us concerning the right use of miracles, though they likewise include doctrine; for Christ did not remain silent, (43) while he was holding out to their view the power of the Father; but, on the contrary, miracles were added to the Gospel, that they might attend to what was spoken by Christ.
In sackcloth and ashes Repentance is here described by outward signs, the use of which was at that time common in the Church of God: not that Christ attaches importance to that matter, but because he accommodates himself to the capacity of the common people. We know that believers are not only required to exercise repentance for a few days, but to cherish it incessantly till death. But there is no necessity, in the present day, for being clothed with sackcloth, and sprinkled with ashes; and, therefore, there is not always occasion for that outward profession of repentance, but only when, after some aggravated revolt, men turn to God. Sackcloth and ashes are, no doubt, indications of guilt, for the purpose of turning away the wrath of the Judge; (44) and therefore relate strictly to the beginning of conversion. But as men testify by this ceremony their sorrow and grief, it must be preceded by hatred of sin, fear of God, and mortification of the flesh, according to the words of Joel, (Joe 2:13,) Rend your hearts and not your garments. We now see the reason why sackcloth and ashes are mentioned by Christ along with repentance, when he speaks of Tyre and Sidon, to the inhabitants of which the Gospel could not have been preached, without condemning their past life, leaving nothing for them, but to betake themselves to the wretched apparel of criminals for the sake of humbly beseeching pardon. Such, too, is the reference of the word sitting, which is employed by Luke, Sitting in sackcloth and ashes; for it denotes “lying prostrate on the ground,”—a posture adapted to express the grief of wretched persons, as is evident from many passages of the Prophets.
(40) “ Des questions curieuses et difficiles;” — “curious and difficult questions.”
(41) “ A la capacite et apprehension commune de l’entendement humain;” — “to the ordinary capacity and apprehension of the human understanding.”
(42) “ Ceste hautesse et profondeur des iugemens de Dieu;” — “this height and depth of the judgments of God.”
(43) “ N’a pas eu cependant sa bouche close;” — “did not in the meantime keep his mouth shut.”
(44) “ A fin d’adoucir le Iuge, et destourner son iuste courroux;” — “in order to pacify the Judge, and to turn away his just wrath.”
Fuente: Calvin’s Complete Commentary
(21) Woe unto thee, Chorazin! woe unto thee, Bethsaida!It is singular enough that no miracles are recorded in the Gospels as wrought at either of these cities. The latter was indeed nigh unto the scene of the feeding of the five thousand, but that comes later on in the Gospel narrative. The former is only known to us through this passage and the parallel words of Luk. 10:12-16. We may at least infer from the absence of any such record the genuineness of the words reported and the truthful aim of the Evangelists. The words were not an after-thought dove-tailed into the narrative. The narrative was not expanded or modified in order to explain the words. In St. Luke the woes are connected with the mission of the Seventy. They may well have been uttered, as has been said above, more than once.
The position of Chorazin is described by Jerome as being on the shore of the lake, about two miles from Capernaum.
The Bethsaida here spoken of was probably that on the western shore of the Sea of Galilee. The name in Aramaic signifies House of Fish; and it was therefore, we may believe, on the shore, and not far from the two cities with which it is here grouped.
Tyre and Sidon.The two cities are chosen as being, next to Sodom and Gomorrah (Mat. 10:15, and Mat. 11:24), the great representative instances of the evil of the heathen world, and of the utter overthrow to which that evil was destined (Ezekiel 27, 28). Over and above their immediate import the words are full of meaning as throwing light on the ultimate law of Gods dealings with the heathen world. Men are judged not only according to what they have done, but according to what they might or would have done under other circumstances and conditions of life. In other words, they are judged according to their opportunities. The whole teaching of St. Paul in Romans 2, all the wider hopes of later times as to the future of mankind, are but the development of the truth partly declared and partly suggested here.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
21. Chorazin The three cities here named were all on the northwest side of the Lake of Gennesaret; but of their precise position no infallible account can be given, as no certain traces of them now exist. But the latest researches, those of Dr. Thomson, will probably establish the opinion that Chorazin is identical with the modern Khorazy. See note on Mat 4:13, and the map. Tyre This celebrated city, the commercial emporium of ancient Phenicia, was founded two hundred years before the time of Solomon. It stood on the eastern coast of the Mediterranean, about midway between Egypt and Asia Minor. It was one of the wealthiest and most celebrated cities of antiquity. Sidon, or Zidon, was a still more ancient Phenician city, standing on the same shore, about forty miles north of Tyre. It was situated within the limits of the tribe of Asher, but was never conquered by Israel. It was celebrated for commerce and manufactures. It is now a town of some fifteen thousand inhabitants.
Fuente: Whedon’s Commentary on the Old and New Testaments
“Alas for you, Chorazin! Alas for you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago in sackcloth and ashes.”
He contrasts His two local towns with the cities of Tyre and Sidon. They were Gentile cities, on the shores of the Mediterranean Sea north of Carmel, and therefore despised by the Jews, and seen as deserving objects of God’s judgment. (Perhaps behind the choice was the fact that Tyre and Sidon were famous as ‘twin cities by the sea’, and Jesus saw Chorazin and Bethsaida in the same way). And knowing the heart of Jesus we may see in these words the hint that indeed one day His message will go to these Gentile cities, a hint that Matthew certainly takes up in Mat 12:18; Mat 12:21. They will see His works and have their opportunity (to some extent sooner than they think – Mat 15:21). But for the moment they are taken as an object lesson. They were cities known for their past wealth and pride, and had regularly come under the judgment of God (see Isaiah 23; Ezekiel 26-28; Joe 3:4; Amo 6:9-10; Zec 9:2-4). But Jesus now declares that their guilt was nowhere near that of the towns of Galilee. For they had not had manifested before them the ‘mighty works’ of God’s Sent One. Such a startling conception would have horrified Jesus’ hearers, but it does bring out the awareness of the uniqueness of His own status that Jesus had. Nothing was more heinous than the refusal to recognise Him and respond to Him.
Chorazin is probably what is now called Kirbet Karaze, two miles (three kilometres) north west of the site of Capernaum. Bethsaida was probably the home of Andrew, Peter and Philip (Joh 1:44; Joh 12:21) and different from Bethsaida Julius which was on the north east shores of the Sea of Galilee. Like Chorazin it was probably near Capernaum. Its name meant ‘house of fish’ which might well be popular on the shores of a Sea famous for its fish.
‘Alas for you.’ The word can mean either ‘woe’ or ‘alas’. It is a word expressing strong feeling. Here it probably contains an element of both, but His aim is still to stir their hearts rather than just to condemn. Indeed as He will point out, that condemnation is reserved for the future. There is still time to repent. It is a potential ‘woe’, which is hanging over their heads, but it can be avoided, and their hardness of heart fills Him with sadness.
‘If the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago in sackcloth and ashes.’ Jesus probably has in mind here the repentance of Nineveh at the preaching of Jonah (Jon 3:5-9), although wanting to bring it closer to home. And He no doubt hoped that these Jewish towns would have that in mind as well. He is visualising Tyre and Sidon as behaving like Nineveh did. But we must not assume some divine insight whereby Jesus knew that an opportunity was there and was refusing to give Tyre and Sidon their opportunity. We must not take the statement too literally, for the idea was theoretical rather than literally true. His point in fact is based on ‘a long time ago’. It was thus simply a typically exaggerated and vivid way of making the Jews themselves recognise the depth of their failure and sinfulness. Jesus is saying rather dramatically that these galilean towns are more hard hearted than the Gentiles. (Tyre and Sidon would later see such wonders, as did all to whom the earliest preachers went, but while some repented it was certainly not in huge numbers. We must remember that like all others they still had the testimony of nature and conscience, and rejected it (Roman Mat 1:18-23)).
‘The mighty works — which have been done in you.’ Here we have a clear indication of the widespread miracles and ministry of Jesus about which we are actually told very little. For in the end the aim of the Gospels was not to glory in the miraculous, but to point to Jesus.
‘Sackcloth and ashes.’ Sackcloth was a rough and ready fabric made from camel’s hair, and was worn as a sign of contrition or sorrow ( 2Sa 3:31 ; 1Ki 21:27; 2Ki 6:30; Isa 58:5; Joe 1:8; Jon 3:5-9; Dan 9:3). Ashes were symbols of deep mourning (2Sa 13:19; Est 4:3; Job 42:6; Jer 6:26; Lam 2:10; Mic 1:10).
Fuente: Commentary Series on the Bible by Peter Pett
The curse upon Chorazin and Bethsaida:
v. 21. Woe unto thee, Chorazin! Woe unto thee, Bethsaida! For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.
v. 22. But I say unto you, It shall be more tolerable for Tyre and Sidon at the Day of Judgment than for you. It is not a mere personal opinion which Christ here utters, but a judgment which is fully equivalent to a curse. They had rejected Him and His Gospel, and so He is compelled to pronounce sentence upon them: Woe, judgment, condemnation! Chorazin was a town on the western side, on the road from Capernaum to Tyre, not far from the seashore. Bethsaida was on the other side of Capernaum, on the lake. Mar 6:45; Mar 8:22. Tyre and Sidon were heathen cities, and had often been the subject of prophetic curses, Isa 23:1; Eze 26:2-3; Eze 27:2; Zec 9:2; Jer 25:22; Jer 27:3; Joe 3:9. They are taken as representatives of the entire heathen world in their opposition to the true God, in their moral corruptness and idolatry. The contrast is purposely glaring: The Galilean cities signally blessed both temporally and spiritually from olden times, their inhabitants members of the chosen people of God, now distinguished more than ever by the sojourn of Christ in their midst with the revelation of His glory, with opportunities such as no other cities ever had; and the heathen cities that were visited only occasionally by a prophet of the Lord. The greater the grace, the greater the responsibility. On the Day of Judgment all these things will be taken into account and sentence rendered accordingly, Luk 12:47-48; Luk 13:34-35. Only the deepest and most sincere repentance, in black sackcloth, with ashes on the head, in token of penitence, is acceptable to Christ.
Fuente: The Popular Commentary on the Bible by Kretzmann
21 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.
Ver. 21. Woe unto thee, Chorazin ] These littorals, or those that dwell by the sea coast, are noted to be duri, horridi, immanes, omnium denique pessimi, rough, harsh, thievish, peevish people, and as bad as those that are worst. But that which aggravated these men’s sin, and made it out of measure sinful, was the contempt of the gospel: which, as it is post naufragium tabula, so “how shall they escape that neglect so great salvation?” See that ye shift not off him that speaketh from heaven, &c., , Heb 12:25 . Jerome tells us that Chorazin was in his time turned into a desert, being two miles distant from Capernaum. As for Bethsaida, our Saviour had there hence taken three of his apostles at least, to be lights of the world, but the inhabitants of this town loved darkness rather than light; the apostles, their countrymen, could do no good upon them. Our Saviour therefore would not allow so much as the blind man whom he had cured to be their preacher, but led him to the town’s end, and there restoring him to sight, sent him away.
They would have repented long ago ] Blind heathens, when any misery was upon them, would to their sackcloth and sorrows, thinking thereby to pacify God, and so they rested. In like sort there are among us, that when they are afflicted, especially in conscience, set upon some duty, so to lick themselves whole again, Isa 58:5 . They do as crows, that when they are sick give themselves a vomit, by swallowing down some stone, and then they are well. They rest in their repentance: hence Austin saith, “Repentance damns more than sin.”
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
21. ] According to Jerome (cited by Winer, Realwrterbuch) a town of Galilee, two (according to Eusebius twelve , but most likely an error in the transcription) miles from Capernaum . It is no where mentioned except here and in the similar place of Luke. The etymology is uncertain. Some would read .
] Called Joh 1:45 , Mar 8:23 , in Galilee Joh 12:21 ; on the western bank of the lake of Gennesaret, near the middle, not far from Capernaum; the birth-place of Simon Peter, Andrew, and Philip. Both this and Chorazin appear to be put as examples of the lesser towns in which our Lord had wrought His miracles (the of Mar 1:38 ), as distinguished from Capernaum, the chief town ( Mat 11:23 ) of the neighbourhood.
. ] These wealthy cities, so often the subject of prophecy, had been chastised by God’s judgment under Nebuchadnezzar and Alexander, but still existed (Act 12:20 ; Act 21:3 ; Act 21:7 ; Act 27:3 ).
. . . is probably an allusion to Jon 3:6 , or to general Eastern custom.
Fuente: Henry Alford’s Greek Testament
Mat 11:21 . , : the former not again mentioned in Gospels, the latter seldom ( vide Mar 6:45 ; Mar 8:22 ; Luk 9:10 ), yet scenes of important evangelic incidents, probably connected with the synagogue ministry in Galilee (Mat 4:23 ). The Gospels are brief records of a ministry crowded with events. These two towns may be named along with Capernaum because all three were in view where Christ stood when He uttered the reproachful words, say on the top of the hill above Capernaum: Bethsaida on the eastern shore or Jordan, just above where it falls into the lake; Chorazin on the western side on the road to Tyre from Capernaum (Furrer, Wanderungen , p. 370). They may also have been prosperous business centres selected to represent the commercial side of Jewish national life. Hence the reference to Tyre and Sidon , often the subject of prophetic animadversion, yet not so blameworthy in their impenitence as the cities which had seen Christ’s works. : in black sackcloth, and with ashes on the head, or sitting in ashes like Job (Mat 2:8 ).
Fuente: The Expositors Greek Testament by Robertson
Woe, &c. Figure of speech Maledictio. App-6. A testimony as to His rejection.
Chorazin. Not named elsewhere, and no miracles recorded as performed there, or at Bethsaida. See App-169.
been done = taken place.
Tyre and Sidon. No mention of the Lord’s having been there.
Tyre. Now es Sur.
Sidon. The Zidon of the O.T.; now Saida, twenty-five miles south of Beirout.
Fuente: Companion Bible Notes, Appendices and Graphics
21. ] According to Jerome (cited by Winer, Realwrterbuch) a town of Galilee, two (according to Eusebius twelve, but most likely an error in the transcription) miles from Capernaum. It is no where mentioned except here and in the similar place of Luke. The etymology is uncertain. Some would read .
] Called Joh 1:45,- Mar 8:23,-in Galilee Joh 12:21;-on the western bank of the lake of Gennesaret, near the middle, not far from Capernaum; the birth-place of Simon Peter, Andrew, and Philip. Both this and Chorazin appear to be put as examples of the lesser towns in which our Lord had wrought His miracles (the of Mar 1:38), as distinguished from Capernaum, the chief town (Mat 11:23) of the neighbourhood.
. ] These wealthy cities, so often the subject of prophecy, had been chastised by Gods judgment under Nebuchadnezzar and Alexander, but still existed (Act 12:20; Act 21:3; Act 21:7; Act 27:3).
. . . is probably an allusion to Jon 3:6, or to general Eastern custom.
Fuente: The Greek Testament
Mat 11:21. , woe) This interjection is not imprecatory, but enunciatory. See ch. Mat 24:17. Its opposite is blessed. This should be observed everywhere.
Fuente: Gnomon of the New Testament
Woe: Mat 18:7, Mat 23:13-29, Mat 26:24, Jer 13:27, Luk 11:42-52, Jud 1:11
Bethsaida: Mar 6:45, Mar 8:22, Luk 9:10, Joh 1:44, Joh 12:21
for: Mat 12:41, Mat 12:42, Eze 3:6, Eze 3:7, Act 13:44-48, Act 28:25-28
repented: Job 42:6, Joh 3:5-10
Reciprocal: Gen 37:34 – General 2Ki 19:1 – covered Est 4:1 – with ashes Job 2:8 – he sat Isa 10:1 – Woe Isa 15:3 – their streets Isa 37:1 – he rent Eze 16:23 – woe Jon 3:6 – and covered Mat 9:13 – but Mat 15:21 – Tyre Luk 6:17 – the sea Act 12:20 – Tyre Act 13:42 – the Gentiles Act 21:3 – Tyre
Fuente: The Treasury of Scripture Knowledge
1:21
These cities first named were not literally as wicked as Tyre and Sidon, but they had received more opportunities for learning better. Those ancient cities would have shown a better spirit in that they would have repented, which is the idea of importance in the passage.
Fuente: Combined Bible Commentary
Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.
[In Tyre and Sidon.] He compares the cities of the Jews with the cities of the Canaanites, who were of a cursed original; “but yet these cities, of a cursed seed and name, if they had been partakers of the miracles done among you, had not hardened themselves to such a degree of madness and obstinacy as you have done: but had turned from their heathenism and Canaanitism unto the knowledge of the gospel; or, at least, had betook themselves to such a repentance as would have prevented vengeance.” So the repentance of the Ninevites, however it were not to salvation, yet it was such as preserved them, and freed their city from the wrath and scourge that hung over them. The most horrid stiffness of the Jews is here intimated, of all impious men the most impious, of all cursed wretches the most cursed.
Fuente: Lightfoot Commentary Gospels
Mat 11:21. The places of less importance come first
Chorazin. Mentioned only here and Luk 10:13. Probably identical with the ruins of Kerazeh.
Bethsaida. A city of Galilee (Joh 12:21); the home of Peter, of Andrew, and of Philip (Joh 1:44; Joh 12:21). Mark mentions the name twice (Mar 6:45; Mar 8:22). In one instance the reference to a place on the eastern shore is obvious. Views: (1) The ancient view: but one place, namely, on the western shore. This involved difficulty in explaining Mar 6:45. (2) The usual modem view: two places, namely, Bethsaida of Galilee on the western shore; Bethsaida Julias on the eastern shore. (3) The latest and best view: One place situated at the northern end of the lake on both sides of the inlet, hence partly in Galilee, and yet on the site of Bethsaida Julias and the eastern shore of the lake. So Dr. Thomson. See notes on Mar 6:45.
Tyre and Sidon. Ancient Gentile cities in existence at that time, The corruption of these places had been spoken of ages before by the prophets.
They would have repented. Our Lord claims knowledge of contingent spiritual events.
Long ago. Either, the cities would have changed their character in ages past, or the present inhabitants would have repented speedily.
In sackcloth and ashes. The symbol of mourning and repentance (comp. Jon 3:5-9, on the repentance of Nineveh). The costume of mourners resembled a sack with holes for the arms, and it was usual to strew ashes upon the head.
Fuente: A Popular Commentary on the New Testament
Ouai can mean "woe," a word announcing doom, or "alas," meaning pity. Both ideas are appropriate here. Isaiah used the Hebrew equivalent 22 times. Chorazin stood about two miles northwest of Capernaum. This Bethsaida was probably the one on the northeast coast of the Sea of Galilee on the east side of the Jordan River (cf. Mar 6:45; Mar 8:22; Luk 9:10; Joh 1:44; Joh 12:21). Tyre and Sidon lay on the Mediterranean coast to the north. The Old Testament prophets often denounced Tyre and Sidon for their Baal worship. Sackcloth and ashes were common ancient Near Eastern accouterments to mourning.
Jesus’ statement reveals that as God He knew what the people of Tyre and Sidon would have done had they received the amount of witness the Jewish cities had enjoyed. It also indicates that the reception of special revelation is a privilege, not a right. Furthermore when God judges, He will take into account the opportunity people have had. There are degrees of punishment in hell as there are degrees of felicity in heaven (Matthew 11:41; Mat 23:13; Luk 12:47-48; Rom_1:20 to Rom_2:16). [Note: Carson, "Matthew," p. 273.]