Exegetical and Hermeneutical Commentary of Matthew 11:23
And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.
23. Capernaum ] See map. Although Capernaum was truly exalted unto heaven in being our Lord’s “own city,” the thought is rather of self-exaltation. The expressions recall Isa 14:13-15. Capernaum has exalted herself like Babylon like Babylon she shall be brought low. Possibly too Capernaum was on a height at Tell Hum or Khan Minyeh. This would give force to the expression in the text.
According to the Sinaitic and Vatican MSS. this verse should be read: “Capharnaum, shalt thou be exalted unto heaven? Thou shalt be brought down to hell.”
Fuente: The Cambridge Bible for Schools and Colleges
And thou, Capernaum – See the notes at Mat 4:13.
Which art exalted to heaven – This is an expression used to denote great privileges. He meant that they were especially favored with instruction. The city was prosperous. It was signally favored by its wealth. Most of all, it was signally favored by the presence, the preaching, and the miracles of the Lord Jesus Christ. Here he spent a large portion of his time in the early part of his ministry, and in Capernaum and its neighborhood he performed his chief miracles.
Shalt be brought down to hell – This does not mean that all the people would go to hell, but that the city which had flourished so prosperously would lose its prosperity, and occupy the lowest place among cities. The word hell is used here, not to denote a place of punishment in the future world, but a state of desolation and destructions. It stands in contrast with the word heaven. As their being exalted to heaven did not mean that the people would all be saved or dwell in heaven, so their being brought down to hell refers to the desolation of the city. Their privileges, honors, wealth, etc., would be taken away, and they would sink as low among cities as they had been before exalted. This has been strictly fulfilled. In the wars between the Jews and the Romans, Chorazin, Bethsaida, Capernaum, etc., were so completely desolated that it is difficult to determine their former situation. See the notes at Mat 4:13. It is not to be denied, also, that he threatened future punishment on those who rejected him. The truth inculcated is, that those who are especially favored will be punished accordingly if they abuse their privileges.
If the mighty works …had been done in Sodom – See the notes at Mat 10:15. Sodom was destroyed on account of its great wickedness. Christ says if his miracles had been performed there, they would have repented, and consequently the city would not have been destroyed. As it was, it would be better for Sodom in the day of judgment than for Capernaum, for its inhabitants would not be called to answer for the abuse of so great privileges.
Fuente: Albert Barnes’ Notes on the Bible
Verse 23. Thou, Capernaum – exalted unto heaven] A Hebrew metaphor, expressive of the utmost prosperity, and the enjoyment of the greatest privileges. This was properly spoken of this city, because that in it our Lord dwelt, and wrought many of his miraculous works.
Shalt be brought down to hell] Perhaps not meaning, here, the place of torment, but rather a state of desolation. The original word is Hades, , from , not, and , to see; the invisible receptacle or mansion of the dead, answering to sheol, in Hebrew; and implying often, 1st. the grave; 2dly. the state of separate souls, or unseen world of spirits, whether of torment, Lu 16:23, or, in general, Re 1:18; Re 6:8; Re 20:13-14. The word hell, used in the common translation, conveys now an improper meaning of the original word; because hell is only used to signify the place of the damned. But, as the word hell comes from the Anglo-Saxon, helan, to cover, or hide, hence the tiling or slating of a house is called, in some parts of England (particularly Cornwall) heling, to this day; and the covers of books (in Lancashire) by the same name: so the literal import of the original word was formerly well expressed by it. Here it means a state of the utmost wo, and ruin, and desolation, to which these impenitent cities should be reduced. This prediction of our Lord was literally fulfilled; for, in the wars between the Romans and the Jews, these cities were totally destroyed, so that no traces are now found of Bethsaida, Chorazin, or Capernaum. See Bp. PEARCE.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This speech of our Saviour is much of the same import with the other. The scope and sense of it is the same, to let the Capernaites know that the hardness of their heart was greater in contempt of the gospel, confirmed by so many miraculous operations, and their guilt greater, than the guilt of Sodom, long since destroyed by fire and brimstone, Gen 19:1-38, for though they were guilty of prodigious sinning, yet they had not such means to convince, reclaim, and reform them. God had not sent his Son amongst them, nor given them such testimonies of that act of grace as he had given these, by vouchsafing to confirm the doctrine of his Son by miracles; and therefore they must expect that God, in the day of judgment, should deal more severely with them than with the filthy and impure Sodomites. Our Saviour here speaketh not as an all knowing God, but as the Son of man to the sons of men, who speak upon probabilities and rational conjectures. If we should say that Christ spake this as an all knowing God, all that can be inferred is this, that an external reformation may be a lengthening out of persons tranquillity. In the mean time God was just to both in not giving them such means, they sinning notoriously against the light of nature, which they had, and the light of Lots holy example, whose righteous soul they vexed with their filthy conversation and unrighteous deeds, 2Pe 2:7,8; and he was also just in destroying of them. Capernaum is here said to have been
exalted to heaven, either with respect to their trading and outward prosperity, or with respect to the means of grace they enjoyed in hearing Christs sermons and seeing his miracles. The casting down to hell, seems to be meant of a temporal destruction, the word not signifying the place of the damned, but the state of the dead; but Mat 11:24 must be understood of eternal condemnation, which shall be
in the day of judgment.
Fuente: English Annotations on the Holy Bible by Matthew Poole
23. And thou, Capernaum(Seeon Mt 4:13).
which art exalted untoheavenNot even of Chorazin and Bethsaida is this said. Forsince at Capernaum Jesus had His stated abode during the whole periodof His public life which He spent in Galilee, it was the mostfavored spot upon earth, the most exalted in privilege.
shall be brought down tohell: for if the mighty works, which have been done in thee, had beendone in Sodomdestroyed for its pollutions.
it would have remained untilthis dayhaving done no such violence to conscience, and soincurred unspeakably less guilt.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And thou Capernaum,…. This city is singled out from all the rest, and spoken to particularly, because of its peculiar advantages:
which art exalted unto heaven; which has respect to the very great privileges this place enjoyed, it being the city where Christ chose to dwell, and for a time fixed his abode in; where he first began to preach, and where such a train of miracles were done; a particular enumeration, of which has been before given: as also it may refer to the situation of the place, which was very high and lofty, so that it seemed to reach unto heaven; for the account that R. Benjamin Tudelensis n gives of it is, that
“Capernaum, which is, by interpretation, “the village of comfort”, at first sight looks to be , “a place higher than Mount Carmel”.”
And Nonnus on Joh 6:59 calls it, which the interpreter renders, the land of “Capernaum founded on high”. But notwithstanding all this,
shalt be brought down to hell; meaning, it should be attended with very humbling providences, be reduced to a very low condition, see
Isa 14:15 be destroyed and laid waste, as a city, as it was in the times of Vespasian; and the inhabitants of it not only punished with temporal, but everlasting destruction;
for if the mighty works which have been done in thee, had been done in Sodom, it would have remained until this day. The sense of these words is the same with that of Mt 11:22 only this may be observed, that whereas Capernaum was superior in privileges and advantages than the other cities, and yet acted the vile and ungrateful part it did; so that its impenitence and unbelief were the more aggravated; hence a still viler set of men are pitched upon, even the men of Sodom, to make the comparison of them with: for as wicked as the men of that place were, who were so infamous for their unnatural lusts; yet if they had enjoyed such a ministry as Christ’s, and had had such miracles wrought among them, for the attestation of the doctrines taught them, in all human probability they would have repented of their flagitious crimes; at least in an external way, in such a manner as to have escaped that dreadful judgment, which laid their city, and several adjacent ones, in ashes; and so would have continued a city until this day. The phrase remained is Jewish, and is used of Sodom by the Rabbins, who say o, that
“Abraham was “ninety nine” years of age when he was circumcised, and then was the overthrow of Sodom; which was “fifty one” years, after the generation of the division (of the people and languages), and near “fifty two” years; but “Zoar remained” one year,
, “after Sodom remained”.”
According to the Jews, it stood but fifty two years at most p: and they have a notion, that Sodom and Gomorrha will be built again in the future state q, or world to come, the times of the Messiah.
n Itinerarium, p. 37. o Juchasin, fol. 8. 1. p T. Bab. Sabbat, fol. 11. 2. & Gloss. in ib. Jarchi in Gen. xix. 20. q Shemot Rabba, sect. 15. fol. 101. 3.
Fuente: John Gill’s Exposition of the Entire Bible
1) “And thou, Capernaum,” (kai kapharnaoum) “And you Capernaum,” home residence of Jesus in Galilee, during all His ministry there, most honored and exalted of any place on earth, Mat 4:13; Luk 4:31.
2) “Which art exalted unto heaven,” (me heos ouranos hupsothese) “Which was exalted (in pride) not quite as far as heaven,” but the idea is almost, a people of carnal pride exceedingly. In spite of their exalted privilege of having Jesus reside among them.
3) “Shalt be brought down to hell” (heos hadou katabese) “You shall descend as far (low down) as hell;” In this instance the term “hadou,” Gk. seeks to refer to their physical destruction as cities, as a result of having spurned the Redeemer.
4) “For if the mighty works,” (hoti ei hai dunameis) “Because if the powerful deeds,” dynamic works or miracles which Jesus had performed.
5) “Which have been done in thee,” (he! genomenai en soi) “That have occurred in your midst,” in and around the synagogue in Capernaum, that men might believe, Mr 2:5-11; Joh 20:30-31.
6) “Had been done in Sodom,” (en Sodomois egenethesan) “Had happened in Sodom,” that polluted seaport city of Phoenicia.
7) “It would have remained until this day.” (emeinen an mechri tes semeron) “It would have remained (or existed), until this day.” It would have responded to the Master’s message of repentance, Luk 12:47; Heb 10:26-29.
Fuente: Garner-Howes Baptist Commentary
23. And thou, Capernaum. He expressly addresses the city of Capernaum, in which he had resided so constantly, that many supposed it to be his native place. It was indeed an inestimable honor, that the Son of God, when about to commence his reign and priesthood, had chosen Capernaum for the seat of his palace and sanctuary. And yet it was as deeply plunged in its filth, as if there had never been poured upon it a drop of Divine grace. On this account, Christ declares, that the punishment awaiting it will be the more dreadful, in proportion to the higher favors which it had received from God. It deserves our earnest attention in this passage, that the profanation of the gifts of God, as it involves sacrilege, will never pass unpunished; and that the more eminent any one is, he will be punished with the greater severity, if he shall basely pollute the gifts which God has bestowed upon him; and above all, an awful vengeance awaits us, if, after having received the spiritual gifts of Christ, we treat him and his Gospel with contempt.
If they had been done in Sodom. We have already hinted, that Christ speaks after the manner of men, and does not bring forth, as from the heavenly sanctuary, (45) what God foresaw would happen if he had sent a Prophet to the inhabitants of Sodom. But if quarrelsome persons are not satisfied with this answer, every ground of objection is removed by this single consideration, that although God had a remedy in his power for saving the inhabitants of Sodom, yet in destroying them he was a just avenger. (46)
(45) “ Il ne vent point ici amener le conseil secret de Dieu;” — “he does not intend here to exhibit the secret purpose of God.”
(46) “ Que toutesfois, en les destruisant et damnant, il n’a rien fait qui empesche qu’il ne soit tousiours recognue iuste en sa punition et sa vengeance;” — “that notwithstanding, in destroying and condemning them, He has done nothing to prevent Him from being always acknowledged to be righteous in His punishment and in His vengeance.”
Fuente: Calvin’s Complete Commentary
(23) And thou, Capernaum.This city had already witnessed more of our Lords recorded wonders than any other. That of the noblemans son (Joh. 4:46-54), of the demoniac (Mar. 1:21-28), the man sick of the palsy (Mat. 9:1-8), of Peters wifes mother and the many works that followed (Mat. 8:1-14), of the woman with the issue of blood, and of Jairuss daughter (Mat. 9:18-26), of the centurions servant (Mat. 8:5-13), had all been wrought there, besides the unrecorded signs implied in Luk. 4:23. In this sense, and not in any outward prosperity, had Capernaum been exalted unto heaven. All this, however, had been in vain, and therefore the sentence was passed on it that it should be brought down to hell, i.e., to Hades, the grave, not Gehenna. The words point, as the next verse shows, to the ultimate abasement of the guilty city in the day of judgment, but the words have had an almost literal fulfilment. A few ruins conjecturally identified mark the site of Capernaum. Not one stone is left upon the other in Chorazin and Bethsaida.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
23. Exalted unto heaven The heaven here spoken of is the literal abode of the blest, and the word is used in the literal sense. The figure, if there be any, is in the exaltation. Figuratively, they are said to be exalted to a prospective and possible heaven by the offer of the Gospel. Its forfeiture by impenitence opens before them a prospective hell. It would have remained Our Lord here denies the doctrine of fatalism. Events can result differently from what they do.
This text illustrates also that true view of God’s foreknowledge which is implied in his attribute of omniscience. God foreknows not only all things actually future, but all things possible. And he knows all the results, both possible and certain, of all possible future events; and this not as weak man knows futurities, by experience of the past, and by inferences and reasonings from cause to effect. He foreknows all future actualities and possibilities by his own perfect attribute of infinite knowledge, which is eternal, uncaused, and independent.
Nor does God’s knowledge, as predestinarianism affirms, depend on his determination or decree. For God’s knowledge is his own divine faculty or attribute of omniscience, while his determination is an act. To say that God’s knowledge depends upon his determination, is to say that his attribute depends upon his action. The act of God presupposes the attribute as being before it. For to suppose God to determine antecedent to his knowledge is to suppose that he determines without knowledge and in the dark. God’s foreknowledge is antecedent to his predetermination, and is the ground of it.
Fuente: Whedon’s Commentary on the Old and New Testaments
“And you, Capernaum, will you be exalted to heaven? You will go down to Hades, for if the mighty works had been done in Sodom which were done in you, it would have remained until this day.”
Capernaum is, if it were possible, even more guilty. She is here specifically compared with Sodom, the byword for sinfulness (Mat 10:14; Isa 1:10; Eze 16:48). Sodom was so evil that it had been destroyed by a cataclysm because of its guilt. But He claims that had they had the opportunities that Capernaum had had, they would certainly have made sufficient response to have enabled them to avoid being destroyed in that way. In other words, while Sodom was undoubtedly wicked, they at least had not had the opportunity of hearing the kind of teaching and seeing the kind of miracles that Capernaum had. Had they done so they would not have been quite so wicked. It is a warning that those who pride themselves on being better than others, even though it is simply because their circumstances in life have made it easier for them to be so, are really no better than those who behave far worse because their circumstances in life are more difficult.
We should note here that Jesus had previously informed His disciples of a similar fact, that the towns who turned them away would discover in the Day of Judgment that it was worse for them than for Sodom. This is a further indication of how closely He saw them as representing Him. ‘He who receives you, receives Me’ (Mat 10:40). And the opposite is also true.
‘Will you be exalted to heaven? You will go down to Hades.’ There is an allusion here to Isa 14:12-17, where the King of Babylon, that depiction of all that was arrogant and unworthy, had thought to exalt himself, and had instead found himself thrust down into Sheol (to some extent the Hebrew equivalent of Hades). See ‘I will ascend to Heaven — you will be brought down to Sheol’ (Isa 14:13; Isa 14:15). So Capernaum is being seen as worse than Babylon and Sodom combined, a dreadful combination.
It is probable that Jesus had loftily been told in Capernaum by some of their religious leaders that they considered that their place in Heaven was quite safe without their having to listen to Him. Well sadly they would one day discover the truth. Their exceeding sinfulness therefore lay not in that they actually behaved as badly as Babylon or Sodom, but in that God had greatly privileged them to see the full revelation of the mighty works that revealed His Messiahship and glory, and that they had refused to respond to it. The point that He is making is that there is no sin greater than that of avoiding the light when it shines (Mat 4:16). That in the end is the blasphemy against the Holy Spirit (Mat 12:31). Those who refuse the light will find that their lampstand goes out (Rev 2:5).
Fuente: Commentary Series on the Bible by Peter Pett
The curse upon Capernaum:
v. 23. And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell; for if the mighty works which have been done in thee had been done in Sodom, it would have remained until this day.
v. 24. But I say unto you, That it shall be more tolerable for the land of Sodom in the Day of Judgment than for thee. Capernaum, the commercial metropolis of northern Palestine, had been signally marked and blessed by Christ in that He made His home there during the Galilean ministry, and had performed some notable miracles there, and because its inhabitants heard some of His mightiest sermons: Most prosperous, with the greatest spiritual privileges, but the people, as a whole, most unsympathetic toward Christ. Exalted most high, degraded most deeply! Such is its curse. For even Sodom, representing the essence of bestial filth and immorality, would have responded to such evidences of special divine love and mercy. On the Day of Judgment, therefore, Sodom also will be preferred above Capernaum. It is a terrible thing to despise God’s visitation of grace. All those that have had an opportunity to learn about Christ and His work, but refuse repentance and faith, will receive a severer judgment on the last day and will be condemned to greater damnation than other sinners that were not so signally blessed with the revelation of truth.
Fuente: The Popular Commentary on the Bible by Kretzmann
23 And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.
Ver. 23. Which art exalted unto heaven ] viz. In the abundance of the means of grace, many times called the kingdom of heaven: for as the harvest is potentially in the seed, so is eternal life potentially in the ordinances. God sends up and down the world to offer salvation. Hence that phrase, My salvation is gone forth; hence they that reject the word preached are said to judge themselves “unworthy of everlasting life,”Act 13:46Act 13:46 ; hence, while Israel was without a teaching priest, they are said to have been “without the true God,” 2Ch 15:3 ; hence the Psalmist makes the blessings that come out of Sion to be better than any other that come out of heaven and earth, Psa 134:3 .
Shalt be brought down to hell ] With a violence, with a vengeance. As Ahasuerus said of Haman, that so much abused his favour, Hang him on the gallows that is fifty cubits high: so shall God say of such, Plunge them into hell much deeper than others, that while they were on earth set so light by my grace, though it even kneeled unto them, wooing acceptance, 2Co 5:20 .
It would have remained until this day ] But God rained down hell from heaven upon them, and turned them into ashes, saith Peter; yea, their fire burned to hell, saith Jude.2Pe 2:62Pe 2:6 ; Jdg 1:7 . Some footsteps of it are yet to be found in the place, as Josephus relateth (B. J. S.), and something also may be read of it in Tacitus and Solinus. Both St Peter and St Jude say, they were set forth for an example, Alterius perditio tua sit cautio. Let their destruction be our instruction; lest heathen Herodotus rise up in judgment against us, who said that the coals and ashes of Troy burned by the Greeks were purposely set before the eyes of men for an example of this rule, that national and notorious sins bring down national and notorious plagues from a sin revenging God, ..
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
23. ] The sense has been variously interpreted. Some suppose it to allude to the distinguished honour conferred on Capernaum by our Lord’s residence there. So Euthymius: . Others (as Grotius) to the rich fisheries carried on at Capernaum, by means of which the town was proud and prosperous. Jerome says, ‘Ideo ad inferna descendes, quia contra prdicationem meam superbissime restitisti.’ He also mentions the first interpretation. Others, as Stier (Reden Jesu, i. 491), refer the expression to the lofty situation of Capernaum, which however is very uncertain. The first interpretation appears to me the most probable, seeing that our Lord chose that place to be the principal scene of His ministry and residence, ch. Mat 9:1 . The very sites of these three places are now matter of dispute among travellers. See Robinson, vol. iii. pp. 283 300. Dr. Thomson, “The Land and the Book,” p. 359, was sure he found Chorazin in the ruins bearing the name Khorazy, lying in a side valley of the Wady Nashif, which runs down to the lake on the East of Tell Hm (Capernaum). And this, in spite of Dr. Robinson’s rejection of the identification.
] The comparison between sinful Israel and Sodom is common in the O.T. See Deu 32:32 ; Isa 1:10 ; Lam 4:6 ; Eze 16:46-57 .
] This declaration of the Lord of all events, opens to us an important truth, that the destruction of Sodom was brought about, not by a necessity in the divine purposes still less by a connexion of natural causes but by the iniquity of its inhabitants, who, had they turned and repented, might have averted their doom. The same is strikingly set before us in the history of Jonah’s preaching at Nineveh.
Fuente: Henry Alford’s Greek Testament
Mat 11:23 . he diversity in the reading or , etc., does not affect the sense. In the one case the words addressed to Capernaum contain a statement of fact by Jesus; in the other a reference to a feeling prevailing in Capernaum in regard to the facts. The fact implied in cither case is distinction on some ground, probably because Capernaum more than all other places was favoured by Christ’s presence and activity. But there may, as some think (Grotius, Rosen., De Wette, etc.), be a reference to trade prosperity. “Florebat C. piscatu, mercatu, et quae alia esse solent commoda ad mare sitarum urbium” (Grot.). The reference to Tyre and Sidon, trade centres, makes this not an idle suggestion. And it is not unimportant to keep this aspect in mind, as Capernaum with the other two cities then become representatives of the trading spirit, and show us by sample how that spirit received the Gospel of the kingdom. Capernaum illustrated the common characteristic most signally. Most prosperous, most privileged spiritually, and most unsympathetic, the population being taken as a whole. Worldliness as unreceptive as counterfeit piety represented by Pharisaism, though not so offensive in temper and language. No calumny, but simply invincible indifference. , : proverbial expressions for the greatest exaltation and deepest degradation. The reference in the latter phrase is not to the future world, but to the judgment day of Israel in which Capernaum would be involved. The prophetic eye of Jesus sees Capernaum in ruins as it afterwards saw the beautiful temple demolished (chap. Mat 24:2 ).
Fuente: The Expositors Greek Testament by Robertson
Capernaum. See note on Mat 4:13, and App-169.
art = wast.
heaven = the heaven. Sing, because in contrast with the earth. See note on Mat 6:9, Mat 6:10.
hell. Gr. Hades. See App-131.
Fuente: Companion Bible Notes, Appendices and Graphics
23.] The sense has been variously interpreted. Some suppose it to allude to the distinguished honour conferred on Capernaum by our Lords residence there. So Euthymius: . Others (as Grotius) to the rich fisheries carried on at Capernaum, by means of which the town was proud and prosperous. Jerome says, Ideo ad inferna descendes, quia contra prdicationem meam superbissime restitisti. He also mentions the first interpretation. Others, as Stier (Reden Jesu, i. 491), refer the expression to the lofty situation of Capernaum, which however is very uncertain. The first interpretation appears to me the most probable, seeing that our Lord chose that place to be the principal scene of His ministry and residence, ch. Mat 9:1. The very sites of these three places are now matter of dispute among travellers. See Robinson, vol. iii. pp. 283-300. Dr. Thomson, The Land and the Book, p. 359, was sure he found Chorazin in the ruins bearing the name Khorazy, lying in a side valley of the Wady Nashif, which runs down to the lake on the East of Tell Hm (Capernaum). And this, in spite of Dr. Robinsons rejection of the identification.
] The comparison between sinful Israel and Sodom is common in the O.T. See Deu 32:32; Isa 1:10; Lam 4:6; Eze 16:46-57.
] This declaration of the Lord of all events, opens to us an important truth, that the destruction of Sodom was brought about, not by a necessity in the divine purposes-still less by a connexion of natural causes-but by the iniquity of its inhabitants, who, had they turned and repented, might have averted their doom. The same is strikingly set before us in the history of Jonahs preaching at Nineveh.
Fuente: The Greek Testament
Mat 11:23. , Capernaum) This city had been more highly blessed than Chorazin and Bethsaida, but from its sin became more miserable. It is therefore compared with Sodom, not with Tyre and Sidon.- , even unto heaven) For the Lord from heaven had come to dwell there, and in bringing Himself, had brought heaven thither.[537]-, exalted) In the sight of God, of Christ, and of the angels.-, hell) Which is lowest in the nature of things.- , they would have remained) Instead of having been destroyed. Great is the effect of the conditional form.[538] The same verb occurs in Joh 21:22.
[537] For specimens of this exaltation, see Joh 2:12; Joh 4:47; Mat 4:13 to Mat 13:53; Joh 6:24; Mat 17:24.-Harm., p. 301.
[538] For they, in that case, either would not have perpetrated the enormities which they did, or else would have repented of having committed them: in which case they would not have been destroyed, either then or subsequently.-V. g.
Fuente: Gnomon of the New Testament
hell
(See Scofield “Luk 16:23”).
Fuente: Scofield Reference Bible Notes
Capernaum: Mat 4:13, Mat 8:5, Mat 17:24, Luk 4:23, Joh 4:46-54
which art: Isa 14:13-15, Lam 2:1, Eze 28:12-19, Eze 31:16, Eze 31:17, Oba 1:4, Luk 14:11, 2Pe 2:4-9
in Sodom: Gen 13:13, Gen 19:24, Gen 19:25, Eze 16:48-50, Jud 1:7, Rev 11:8
Reciprocal: Gen 19:5 – General Job 20:6 – his excellency Isa 14:15 – thou Lam 4:6 – punishment of the iniquity of the daughter Dan 4:11 – reached Mar 6:45 – unto Bethsaida Luk 10:15 – which Luk 17:29 – General Joh 2:12 – Capernaum 2Pe 2:21 – it had
Fuente: The Treasury of Scripture Knowledge
1:23
The same comparison is to be made between the cities of this verse as was made in verse 21. Exalted unto heaven is a figure of speech, based on the fact that Jesus was an inhabitant of Capernaum by choice (chapter 4:13), and hence it had the advantage of his presence. Hell is from HADES, and the literal meaning of it is the abode of disembodied spirits after death. However, it is used figuratively in this passage, since its fate is contrasted with what would have been that of Sodom under as favorable opportunity, namely, that it would have remained until this day. The prediction of Jesus is that the city will sink into a state of forgetfulness. The prophecy has been fulfilled because the works of reference can only tell of various places that claim to have been its location. Funk and Wagnalls Standard Bible Dictionary says, “Its present site is a matter of dispute,” and Smith’s Bible Dictionary declares, “It is impossible to locate it with certainty.”
Fuente: Combined Bible Commentary
Mat 11:23. Capernaum, shalt thou be exalted unto heaven? The correct reading is a question anticipating a negative answer: Nay, thou shalt go down, etc. The place, as the centre of our Lords activity, enjoyed special privileges. In wealth Capernaum could not be compared with Sodom; its lofty situation is uncertain, hence a reference to this is doubtful.
Shalt go down unto hell, or Hades, the place of the dead, not the place of future punishment. A figure of spiritual destitution and desolation, as heaven represented privilege. Nothing positive about Hades can be inferred from this verse, though it certainly hints at a disembodied state between death and the resurrection, which differs from hell, where both soul and body are punished (Mat 10:28). Temporal judgments have been linked with the spiritual degradation here predicted; the very sites of these cities are disputed.
Sodom (compare its history in Genesis, chaps, 13-19) was the synonym for wickedness.
Remained until this day. As it was the oldest city of importance in Palestine, the language is the more striking.
Fuente: A Popular Commentary on the New Testament
This city lying under greater guilt than the rest, Christ names it by itself, without the rest; nay he doth not only name it, but notify it, as being lifted up to heaven by signal favours and privileges, namely, Christ’s presence, Christ’s preaching and miracles.
Observe, 1. Capernaum’s privileges enjoyed, though a poor obscure place in itself, yet she was by the person, ministry, and miracles of Christ, lifted up to heaven.
Learn thence, That gospel ordinances and church privileges enjoyed are a mighty honour and advancement to the poorest persons and obscurest places.
Observe, 2. An heavy doom denounced, Thou shalt be brought down to hell: that is, thy condition shall be as sad as that of the worst of men, for thy non-proficiency under the means enjoyed.
Learn thence, That gospel-ordinances and church-privileges enjoyed but not improved, provoke Almighty God to inflict the sorest of judgment upon a people. Thou, Capernaum, which art exalted to heaven, shall be brought down to hell.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 23
Exalted unto heaven. Capernaum had been, more than any other city, the Savior’s place of residence, and the scene of his instructions and miracles.
Fuente: Abbott’s Illustrated New Testament
Capernaum was Jesus’ base, and He performed many miracles there, half of the 10 recorded in this section of the Gospel (Mat 4:13; Mat 8:5-17; Mat 9:2-8; Mat 9:18-33). It, like wicked Babylon, would suffer eternal damnation (Isa 14:15). Hades is the place of the dead (cf. Mat 5:22; Mat 16:18). In view of the tower of Babel and the Exile the Jews regarded Babylon as the worst of all cities. Sodom likewise was infamous for its wickedness (cf. Mat 10:15). Jesus probably used the second person singular as a rhetorical device to address these cities. He addressed His audience with the plural "you" (Mat 11:22; Mat 11:24).
"Anyone who visits the ruins of Capernaum today and sees the pitiful remains of what was once a beautiful city, can realize the literalness with which this prophecy has been fulfilled. Significantly, Tiberias, not far away, was not condemned and is not in ruins." [Note: Walvoord, Matthew: . . ., pp. 83-84.]
These towns had rejected Jesus and His ministry by their indifference. The citizens followed Him and appreciated His healing ministry, but they did not respond to His message.
"They perhaps took a languid interest in His miracles and teaching; but His beneficence never touched their hearts, and His doctrine produced no change in their lives." [Note: Plummer, p. 165.]
"This passage vividly illustrates the simple truth that the greater the revelation, the greater the accountability." [Note: Hagner, p. 314. Cf. Rom 2:12-16.]