13<\/strong>. W oe unto thee<\/em>, Chorazin<\/em> ] The mention of this town is very interesting because this is the only occasion (Mat 11:21<\/span>) on which the name occurs, and we are thus furnished with a very striking proof of the fragmentariness of the Gospels. The very site of Chorazin was long unknown. It has now been discovered at Keraseh<\/em>, the ruins of an old town on a wady, two miles inland from Tel Hum (Capernaum). At a little distance these ruins look like mere rude heaps of basaltic stones.<\/p>\n Bethsaida<\/em> ] <\/em> See on Luk 9:10<\/span>.<\/p>\n mighty works<\/em> ] Literally, “powers.”<\/p>\n they had a great while ago repented<\/em> ] like Nineveh (Jon 3:5-10<\/span>), “Surely had I sent thee unto them they would have hearkened unto thee,” Eze 3:6<\/span>; comp. Jas 4:17<\/span>.<\/p>\n See the notes at Mat 11:21-24<\/span>.<\/P> <\/p>\n Luk 10:13-15<\/span><\/p>\n Woe unto thee<\/em><\/p>\n The sentence of Chorazin<\/strong><\/p>\n We may conceive some inhabitant of these Jewish towns demanding with astonishment, How can these things be?<\/p>\n Shall we who are the children of Abraham be rejected, and the heathen be preferred in our stead? The Almighty Judge, we may hence collect, in the apportioning of rewards and punishments, regards not the actual amount of profligacy or virtue, but takes into consideration also the means of improvement enjoyed, the kind of information and light vouchsafed. He could estimate, in Tyre and Sidon, debased as they were by ignorance and idolatry, a disposition not indifferent to those proofs of Divine revelation, which to Bethsaida and Chorazin were exhibited in vain. He judges according to that hidden temper, according to that inward disposition; not by the acts committed, but by the circumstances also under which they are done. Nay, He judges of a degree of faith never actually called into existence. <\/p>\n The danger of impenitence where the gospel is preached<\/strong><\/p>\n Chorazin<\/strong><\/p>\n It stands in the midst of such desolation as must be seen to be believed. Millions of boulders cover the ground everywhere as far as the eye can reach. The terrible volcanic energy in this district ceased long before the historic period–how long no one can tell–and hence the aspect of the landscape must have been the same in Christs day as at present. One very interesting feature of the ruins is that many of the dwelling-houses are still tolerably perfect, though in the days of St. Jerome (A.D. 331-420), Chorazin had long been deserted. They have stood tenantless for at least 1,500 years, and may well have been standing in the days when our Lord from time to time wandered among them, doing those mighty works which were yet, as at Bethsaida and Capernaum, ineffectual to bring the population to thoughtfulness and repentance. It helps one to realize better the daily life of our Saviour, to see in what poor barren spots He laboured; following the lost sheep of the house of Israel to such a forbidding wilderness. (C. Geikie, D. D.<\/em>)<\/p>\n<\/p>\n The guilt of a privileged people<\/strong><\/p>\n Max Muller in the preface to his essays tells us of a Hindu who, having been converted in Benares, greatly wished to visit England. He had heard that it was a land of Bibles, a land of preaching, a land of churches and chapels, and he longed to see it. He expected to find the Christian land Christ-like. At length he arrived there. Max Muller adds that never shall he forget the deep dejection of the man when he discovered the Christianity of Europe to be so unlike that of the New Testament. In fact, nothing but keeping to the teachings of the Bible kept him from an utter relapse into idolatry. <\/p>\n Verse 13<\/span>. Wo unto thee, Chorazin!<\/B><\/I>] See on Mt 11:21-24<\/span>.<\/P> <\/p>\n See Poole on “Mat 11:21<\/span>“, and following verses to Mat 11:24<\/span>. <\/P> <\/p>\n Woe unto thee Chorazin<\/strong>,….<\/p>\n [See comments on Mt 11:21]<\/span>.<\/p>\n Woe unto thee Bethsaida<\/strong>; a city of Galilee, a fishing town, from whence it has its name, and was the native place of those two fishermen, Peter and Andrew: very likely Chorazin was near it, since they are here, and in Matthew, mentioned together; and woe is pronounced upon them both for their impenitence and unbelief, which were attended with aggravating circumstances:<\/p>\n for if the mighty works had been done in Tyre and Sidon, which have been done in you<\/strong>; meaning both the ministry of the word by Christ, which was with power and authority, and the miracles of Christ, which were the works of almighty power, and showed him to be the mighty God: these were not done in Tyre and Sidon, cities in Phoenicia; for though our Lord was on the borders of those places, yet not in them, they being Gentile cities, to which he was not sent, and in which he did not preach, nor do miracles; but he did both in Bethsaida and Chorazin, and they repented not of their sins; nor did they embrace his doctrine, though confirmed by miracles; whereas, in all likelihood, humanly speaking, had the inhabitants of Tyre and Sidon had the like advantages,<\/p>\n they had a great while ago repented<\/strong>: they would have repented immediately, it would have been soon visible in them, of which they would have given proof, by<\/p>\n sitting in sackcloth and ashes<\/strong>; which was an outward token of repentance, used by penitent sinners, as by the Ninevites, and others. The same things are said at another time, and on another occasion, as here; [See comments on Mt 11:21]<\/span> [See comments on Mt 11:22]<\/span> [See comments on Mt 11:23]<\/span> [See comments on Mt 11:24]<\/span><\/p>\n Would have repented <\/B> ( <\/SPAN><\/span>). Conclusion (apodosis) of second-class condition, determined as unfulfilled.<\/P> Long ago <\/B> (<\/SPAN><\/span>). Implies a considerable ministry in these cities of which we are not told. Chorazin not mentioned save here and Mt 11:21<\/span>. Perhaps <\/SPAN><\/span> near Tell Hum (Capernaum).<\/P> Sitting in sackcloth and ashes <\/B> ( <\/SPAN><\/span>). Pictorial and graphic. The <\/SPAN><\/span> (sackcloth) was dark coarse cloth made of goat’s hair and worn by penitents, mourners, suppliants. It is a Hebrew word, sag<\/I>. The rough cloth was used for sacks or bags. To cover oneself with ashes was a mode of punishment as well as of voluntary humiliation. <\/P> <\/p>\n Mighty works. See on Mt 11:20<\/span>. <\/P> Sackcloth [] <\/SPAN><\/span>. From the Hebrew sak : what is knotted together; net – shaped; coarsely woven. It was made of goats ‘ or camels ‘ hair (Rev 6:12<\/span>), and was a material similar to that upon which Paul wrought in tent – making. The same word in Hebrew is used to describe a grain – sack, and this coarse material of which it is made (Gen 42:25<\/span>; Jos 9:4<\/span>). So the Greek sagh means a pack or baggage. The same root, according to some etymologists, appears in saghnh, a drag – net (see Mt 13:47<\/span>), and sagov, Latin sagum, a coarse, soldier ‘s cloak. It was employed for the rough garments for mourners (Est 4:1<\/span>; 1Ki 21:27<\/span>), in which latter passage the sackcloth is put next the flesh in token of extreme sorrow. Compare 2Ki 6:30<\/span>; Job 16:15<\/span>. <\/P> Ashes [] <\/SPAN><\/span>. As a sign of mourning. Defiling one’s self with dead things, as ashes or dirt, as a sign of sorrow, was common among the Orientals and Greeks. Thus Homer describes Achilles on hearing of the death of Patroclus : <\/P> “Grasping in both hands The ashes of the hearth, he showered them o’er His head, and soiled with them his noble face.” <\/P> Iliad, 18 28. <\/P> And Priam, mourning for Hector : <\/P> “In the midst the aged man Sat with a cloak wrapped round him, and much dust Strewn on his head and neck, which, when he rolled Upon the earth, he gathered with his hands.” <\/P> Iliad, 24 162 – 5. <\/P> See 1Sa 4:12<\/span>; 2Sa 1:2<\/span>; 2Sa 13:19<\/span>; Job 2:12<\/span>; Eze 17:30<\/span>; Rev 18:19<\/span>. In Judith 4 14, 15, in the mourning over the ravages of the Assyrians, the priests minister at the altar, girded with sackcloth, and with ashes on their mitres. Sir Gardner Wilkinson, describing a funeral at Thebes, says : “Men, women, and children, with the body exposed above the waist, throw dust on their heads, or cover their faces with mud” (” Modern Egypt and Thebes “). Stifling with ashes was a Persian mode of punishment. Compare Apocrypha, 2 Macc. 13 5 – 7. Herodotus relates that Nitocris, an Egyptian queen, after having drowned the murderers of her brother, threw herself into an apartment full of ashes, in order to escape the vengeance of their friends.<\/P> <\/p>\n <\/strong><\/p>\n WOE PRONOUNCED ON THREE CITIES OF GALILEE V. 13-24<\/p>\n <\/strong><\/p>\n 1) “Woe unto thee Chorazin!” <\/strong>(ouai soi chorazin) “Woe be to you chorazin,” a town only two miles north of Capernaum near where Jesus spent so much of His active ministry. Their rejection of His bore heavy upon Him, Mat 11:21-24<\/span>.<\/p>\n 2) “Woe unto thee, Bethsadia!” <\/strong>(ouai soi bethsaida) “Woe be to you Bethsaida,” on the west side of the Lake or Sea of Galilee, also near Capernaum. It was the birthplace of Peter, Andrew, and Philip, Joh 1:44<\/span>.<\/p>\n 3) “For if the mighty works had been done in Tyre and Sidon,” <\/strong>(hoti ei en turo kai sidoni egenethesan hai dunameis) “Because if the powerful deeds had occurred in Tyre and Sidon,” cities of Phoenicia to the northwest of Capernaum, on the shores of the Mediterranean Sea, Mat 11:21<\/span>.<\/p>\n 4) “Which have been done in you,” <\/strong>(kai genomenai en humin) “Which have happened, occurred, or been done in your midst,” again and again! From this kind of personal rebuff and rejection our Lord asserted “a prophet is not without honor save in his own country,” Mat 13:57<\/span>; Mar 6:4<\/span>; Joh 4:44<\/span>.<\/p>\n 5) “They had a great while ago repented,” <\/strong>(metenoesan palai) “They would have repented long ago,” Mat 3:2<\/span>; Luk 13:3<\/span>; Luk 13:5<\/span>.<\/p>\n 6) “Sitting in sackcloth and ashes.” <\/strong>(hai en sakko kai spodo kathemenoi) “Sitting in sackcloth and in ashes,” in grief, with humility, Luk 11:32<\/span>; Luk 4:24<\/span>. These woes spoken by our Lord against the cities of Chorazin, Bethsaida, and Capernaum, were spoken near the end of His mission ministry in Galilee. Where <\/strong>or exactly when <\/strong>is not known.<\/p>\n (13-16) Woe unto thee, Chorazin!<\/strong>See Notes on Mat. 11:21<\/span>, where the words appear as spoken at an earlier period. We have again to choose between the two alternative views, (1) that the words were spoken but once, and floated in mens memories without any very definite note of time or place, and were wrongly placed by one, or, possibly, by both Evangelists; or (2) that they were repeated on different occasions. The latter seems, on the whole, by far the more probable.<\/p>\n 13<\/strong>. <\/strong> Woe Chorazin Bethsaida<\/em> As Jesus has just left these cities, this is the last sad reference he makes to them. It expresses in language what the wiping the dust from the feet <\/em> does in action. And this verse indicates that the sending forth of the seventy could have been on no later occasion.<\/p>\n “Woe to you, Chorazin! woe to 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, sitting in sackcloth and ashes. But it shall be more tolerable for Tyre and Sidon in the judgment, than for you.”<\/p>\n Jesus then extended His words to cover cities and towns that He had already visited. The inhabitants of Chorazin and Bethsaida had had their opportunity. They had seen mighty works multiplied before them. But even then many of them had not turned to God in order to find forgiveness and a new life. They had had no change of heart and mind and will (they had not repented). Yet if Tyre and Sidon, famous for their arrogance against God (Ezekiel 28<\/span>), had seen what they had seen ‘they would have repented long ago in sackcloth and ashes’. And His conclusion is that in the day of Judgment it would be better for Tyre and Sidon than for Chorazin and Bethsaida. The words are powerful and memorable, and a reminder of the seriousness of not responding to the Gospel. They do not in fact make Tyre and Sidon’s position at the judgment any better.<\/p>\n By these words Jesus is emphasising the hardness of heart that there was among many Jews, and suggesting that it was less so among Gentiles, a factor which Luke no doubt expected his readers to gather, and which we will discover fulfilled in Acts. For while the point being made here is by a comparison between two Jewish towns and long past cities famed in Scripture for their failings, and is to that extent exaggerated, it is also significant that Jesus is by it suggesting that these two Gentile cities are now ripe for conversion. It is preparing for the outreach to them in the future, indicated as having taken place in Act 21:3-6<\/span>. We note also that Jews from those cities had already been seeking Jesus (Luk 6:17<\/span>), and it was in the region of Tyre and Sidon that He would heal the Syro-phoenician’s daughter (Mar 7:24-31<\/span>).<\/p>\n Sackcloth (often made out of goat’s hair) and ashes were worn, or could be sat on, to indicate deep mourning and often therefore genuine repentance from sin (see 1Ki 20:31-32<\/span>; 2Ki 19:1<\/span>; 1Ch 21:16<\/span>; Neh 9:1<\/span>; Est 4:1-3<\/span>; Joe 1:13<\/span>; Amo 8:10<\/span>).<\/p>\n On the other hand we must recognise that a number of the residents in these two Jewish towns would almost certainly have responded to Jesus and His message, (Philip the Apostle came from Bethsaida – Joh 1:44<\/span>; Joh 12:21<\/span>) so that His words are to be seen as really addressed to the hardened majority who had clearly proved such a disappointment to Jesus. We actually know very little about His work in these two towns (see Mar 8:22-26<\/span>), a reminder of the huge amount that we do not know about Jesus’ ministry, and which is also a reminder of how much material was available to Luke that he did not use. His problem was not lack of material but having too much of it (compare Joh 21:25<\/span>). Our uncertainty about the archaeological whereabouts of these towns may be seen as demonstrating how completely these judgments were initially carried out, although Chorazin may be the modern site Kerazeh, two miles north east of Tell Hum (which in turn may have been Capernaum). But in the last analysis it is the day of Judgment, after the resurrection, that will find them out (Joh 5:28-29<\/span>).<\/p>\n ‘Woe to you.’ Some would translate this as ‘alas to you’, a grief-stricken cry from the heart, although it is probably both. But either way God was dooming these cities.<\/p>\n Jesus Rebukes the Unrepentant Cities ( Mat 11:20-24<\/strong><\/span><\/strong> ) <\/strong> In Luk 10:13-16<\/span> Jesus speaks woes upon those cities who have rejected the Good News of the Kingdom of God. Jesus was not just speaking to vent His feelings. He was actually talking to those cities in the spirit realm and setting in motion God’s judgment for that hour.<\/p>\n Luk 10:13-16<\/span> actually belongs to the previous verses of Luk 10:10-13<\/span>, in which Jesus is teaching His disciples how to respond when a city either received or rejects them.<\/p>\n Luk 10:15<\/strong><\/span> <\/strong> Comments – <\/em><\/strong> Jesus’ words of judgment upon Capernaum appear to be taken from Isa 14:13<\/span>; Isa 14:15<\/span>.<\/p>\n Isa 14:13-15<\/span>, “For thou hast said in thine heart, I will ascend into heaven , I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Yet thou shalt be brought down to hell , to the sides of the pit.”<\/p>\n Woes upon several cities of Galilee:<\/p>\n v. 13<\/strong>. Woe unto thee, Chorazin! Woe unto thee, Bethsaida! For if the mighty works had been done in Tyre and Sidon which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes.<\/strong><\/p>\n v. 14<\/strong>. But it shall be more tolerable for Tyre and Sidon at the Judgment than for you.<\/strong><\/p>\n v. 15<\/strong>. And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell.<\/strong><\/p>\n v. 16<\/strong>. He that heareth you heareth Me; and he that despiseth you despiseth Me; and he that despiseth Me despiseth Him that sent Me.<\/p>\n <\/strong> See Mat 11:21-23<\/span>. The question of the guilt of those that reject the Gospel calls to the mind of Jesus the behavior of the cities of Galilee in whose neighborhood some of His greatest works had been done. He had come to them with the fullness of His love and mercy, and they had rejected Him. Chorazin and Bethsaida were on the shores of Lake Gennesaret, almost side by side. Great miracles had been done in their midst, and the people had been willing enough to be entertained, but the words of eternal love out of the mouth of Jesus had made no impression upon them. Under like circumstances Tyre and Sidon, the heathen cities whom the Jews despised for their idolatrous practices and beliefs, would long since have repented, clothed in a garment of sack-cloth, with ashes on the head. And therefore Tyre and Sidon, to whom His grace had not been revealed in this measure, would receive greater consideration on the Day of Judgment than these cities of Galilee. And Capernaum also, which had been lifted up to heaven by the fact that Jesus made this city His headquarters during His Galilean ministry, would receive the full measure of His wrath on the last day and be forcefully thrust down to hell. Note: There is a word of warning here for all Christians. They have Christ in their midst for years, decades, and generations, in the printed and in the spoken Word of the Gospel. But how often, is Jesus neglected and overlooked in the Christian homes! No reading of Scriptures alone or in family worship; no regular attendance at church; there is danger of falling into the condemnation of the Galilean cities. And this applies also to the treatment accorded to the messengers of Christ. In hearing, -them we hear Christ, for they are His ambassadors and plenipotentiaries; but also, in despising them, in repudiating the Gospel of mercy, we repudiate Christ, of whose salvation it preaches; and in despising Christ, we despise His heavenly Father, partly because He is sent forth by the Father with full power, partly because He is one with the Father. Here is food for serious thought!<\/p>\n Luk 10:13-14<\/span><\/em><\/strong>. <\/strong>Woe unto thee, Chorazin!<\/em><\/strong><\/strong> Having mentioned the punishment of those cities which shouldreject his ministers, it naturally introduced the state and punishment of the cities where he himself had preached most frequently, namely, Chorazin, Bethsaida, and Capernaum; for, notwithstanding he had often resided in those cities, and performed many miracles before the inhabitants of them, they had continued impenitent; wherefore, because he was never to preach to them any more, and because he knew how great their punishment would bein the overflowing tenderness of his soul, he affectionately lamented their obstinacy, which he foresaw would draw upon them the heavier judgments. This part of his discoursetoo was well calculated to comfort the seventy under the ill usage they might meet with. The preaching of Christ himself had often been unacceptable, and unsuccessful to many of his hearers, and therefore they had the less cause to be surprised, if theirs should prove so likewise. Considering the affectionate temper of our Lord, it is no wonder that he should renew his lamentation over those unhappy places where he had so intimately conversed; and that he should do it in such words as these, so well calculated to alarm and impress all that should hear or read them. Would to God they might now have their due weight with those, who might pass them over too slightly when they occurred before! Mat 11:20<\/span>; Mat 11:30<\/span>. Would to God that every impenitent creature who reads them might know, that the sentence of his own condemnation is now before his eyes! <\/p>\n Luk 10:13-15<\/span> . See on Mat 11:21-24<\/span> . Luke has not here any mistaken reminiscence (de Wette), but the disaster of these Galilaean cities lay sufficiently close to the heart of Jesus to force from Him the denunciation of woe more than once<\/em> , and here, indeed, in very appropriate connection, since this woe brings into the light and confirms what has just been said at Luk 10:12<\/span> by the example of the cities which had rejected Jesus Himself.<\/p>\n (see the critical remarks): the inhabitants, namely. See Buttmann, Neut. Gram<\/em> . p. 114 [E. T. 130].<\/p>\n (13) Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. (14) But it shall be more tolerable for Tyre and Sidon at the judgement than for you (15) And thou, Capernaum, which art exalted to heaven, shall be thrust down to hell. (16) He that heareth you, heareth me: and he that despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me.<\/p>\n<\/p>\n There is somewhat very awful in these verses: to think that the preaching of Jesus himself should have no effect! And, Reader, it may well be supposed, that the heaviest judgments will light on those whose advantages have been greatest, but have rejected them: and, in this sense, we may be tremblingly alive for our British Chorazin and Bethsaida. The grace of God, it may be truly said, hath, in the outward ministry of the word, appeared unto all men; but, alas! who hath believed the report, or to whom is the arm of the Lord revealed? Ordinances and means of grace do exalt our nation, as Capernaum was exalted to heaven; but will not the neglect and abuse of them sink down to hell?<\/p>\n 13 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 13. See Mat 11:21<\/span> . <\/p>\n 13.<\/strong> ] In these words, which our Lord had uttered before (Mat 11:21<\/span> ff.), He takes His solemn farewell of the cities where the greatest number of His miracles had been done, and discourses uttered: they being awful examples of the <\/strong> just described. It is wonderful how De Wette can write of these four verses falsche Reminiscenz<\/em> , s. z. Mat 11:20 and this when he believes Luke to have had Matt. before him.<\/p>\n Luk 10:13-16<\/span> . Woe to thee, Chorasin<\/em> (Mat 11:21-24<\/span> ). While the terms in which the woes on the cities of Galilee are reported are nearly identical in Mt. and Lk., the connections in which they are given are different. In Mt. the connection is very general. The woes simply find a place in a collection of moral criticisms by Jesus on His time: on John, on the Pharisees, and on the Galilean towns. Here they form part of Christ’s address to the Seventy, when sending them forth on their mission. Whether they properly come in here has been disputed. Wendt (L. J., p. 89) thinks they do, inasmuch as they indicate that the punishment for rejecting the disciples will be the same as that of the cities which were unreceptive to the ministry of the Master. J. Weiss (in Meyer), on the other hand, thinks the woes have been inserted here from a purely external point of view, noting in proof the close connection between Luk 10:12<\/span> and Luk 10:16<\/span> . It is impossible to be quite sure when the words were spoken, but also impossible to doubt that they were<\/em> spoken by Jesus, probably towards or after the close of His Galilean ministry. , after , is an addition of Lk.’s, explanatory or pictorial.<\/p>\n NASB (UPDATED) TEXT: Luk 10:13-15<\/p>\n 13″Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles had been performed in Tyre and Sidon which occurred in you, they would have repented long ago, sitting in sackcloth and ashes. 14But it will be more tolerable for Tyre and Sidon in the judgment than for you. 15And you, Capernaum, will not be exalted to heaven, will you? You will be brought down to Hades!”<\/p>\n Luk 10:13<\/p>\n NASB, NKJV,<\/p>\n NRSV”Woe”<\/p>\n TEV”How terrible”<\/p>\n NJB”Alas”<\/p>\n This is one of the OT prophetic literary markers. It symbolized a funeral dirge. Luke records more of Jesus’ woes than any other Gospel writer (cf. Luk 6:24-26; Luk 10:13; Luk 11:42-44; Luk 11:46-47; Luk 11:52; Luk 17:1; Luk 21:23; Luk 22:22). Life choices have spiritual consequences.<\/p>\n “Chorazin” This was a city in Galilee, two miles north of Capernaum. It is mentioned only in Mat 11:21 and here. We do not have any recorded information about Jesus’ ministry in this city.<\/p>\n The point is that cities (Bethsaida and Capernaum) where Jesus taught and ministered were responsible. Many OT cities who were judged by God would have responded to Jesus’ message and miracles if only given the chance.<\/p>\n “if” This is a second class conditional sentence (cf. Mat 11:23), where a false assertion heightened a false result. Jesus’ miracles were not done in Tyre and Sidon and they did not repent.<\/p>\n “Tyre and Sidon” These were two of the major seaport towns in Phoenicia, which is modern Lebanon (cf. Mat 11:22; Mat 11:24). They are often used in the OT as symbols of pride and arrogance (cf. Isaiah 23; Ezekiel 26-28).<\/p>\n “would have repented long ago, sitting in sackcloth and ashes” These are OT symbols of repentance or mourning. Several could be listed:<\/p>\n 1. sitting on the ground<\/p>\n 2. wearing sackcloth<\/p>\n 3. putting ashes or dirt on the head<\/p>\n 4. pulling out one’s beard or hair (disheveled hair)<\/p>\n 5. tearing one’s clothing<\/p>\n 6. wailing loudly<\/p>\n 7. being barefoot<\/p>\n SPECIAL TOPIC: GRIEVING RITES <\/p>\n Luk 10:14 Light and understanding bring spiritual responsibility (cf. Luk 12:47-48). See Special Topic: Degrees of Reward and Punishment at Luk 10:12.<\/p>\n Luk 10:15 “Capernaum” This was Jesus’ self-chosen headquarters. To whom much is given, much is required.<\/p>\n The question of Luk 10:15 expects a “no” answer.<\/p>\n NASB, NRSV”You will be brought down”<\/p>\n NKJV”You. . .will be thrust down”<\/p>\n TEV”You will be thrown down”<\/p>\n NJB”you shall be flung down”<\/p>\n This is possibly an allusion to Num 16:30; Eze 31:18; or Eze 32:18 in the Septuagint (which uses katabain). The parallel in Mat 11:23 speaks of being brought down to hades or the pit (cf. Isa 14:13; Isa 14:15; Eze 26:20; Eze 31:14; Eze 32:24). This Greek word is found in several ancient manuscripts (cf. P75, B, D).<\/p>\n However, the rarer and more intense katabibaz (thrust down) is found in the ancient Greek manuscripts P45, , A, C, L, W, and the Vulgate and Peshitta translations.<\/p>\n The meaning of the text is not affected, but which term was original cannot be determined.<\/p>\n “Hades” This may be an allusion to Isa 14:15 or Eze 26:20; Eze 28:8; Eze 31:14; Eze 32:18; Eze 32:24. This referred to the realm of the dead (cf. Luk 16:23). According to the rabbis, there was a righteous part called Paradise and a wicked part called Tartarus. This may be true. Jesus’ words to one of the criminals crucified with Him in Luk 23:43 seem to imply a righteous part of Hades because Jesus did not return to heaven until forty days after Passover. At Jesus’ resurrection He took the righteous part of Hades (sheol) to be with Him. Therefore, Paul can now say in 2Co 5:6; 2Co 5:8 that to be absent from the body is to be present with the Lord. See SPECIAL TOPIC: Where Are the Dead? at Luk 16:23.<\/p>\n Chorazin . . . Bethsaida. See App-169. <\/p>\n Bethsaida. Aramaean. App-94. <\/p>\n mighty works = powers. Greek. Plural of dunamis. See App-172. <\/p>\n been done = taken place. <\/p>\n repented. See App-111. <\/p>\n sackcloth. Greek. sakkos, from Rob. sak = sacking. A coarsely woven material used for sieves and strainers (worn next the skin in mourning), Isa 3:24. Job 16:15. 1Ki 21:27. 2Ki 6:30; not laid aside at night, 1Ki 21:27. Joe 1:13. Compare Isa 20:2, &c. <\/p>\n ashes. Also a sign of mourning. See 1Sa 4:12. 2Sa 1:2; 2Sa 13:19. Job 2:12. Eze 27:30, &c <\/p>\n 13.] In these words, which our Lord had uttered before (Mat 11:21 ff.), He takes His solemn farewell of the cities where the greatest number of His miracles had been done, and discourses uttered: they being awful examples of the just described. It is wonderful how De Wette can write of these four verses falsche Reminiscenz, s. z. Mat 11:20-and this when he believes Luke to have had Matt. before him.<\/p>\n Luk 10:13. ) So my editions write the word, although others in my name have edited . Some have written from a slip of the pen, as I have observed in Appar., p. 473: and these in serious earnest have made out of Chorazin, which is mentioned in Mat 11:21 among the towns, the region of Zin ( and ): D. Rus, T. i. Harmon. Ev.; p. 1199, et seqq., mentions and refutes this notion.<\/p>\n Woe <\/p>\n See notes, Mat 11:20; Mar 8:23 (See Scofield “Mat 11:20”) See Scofield “Mar 8:23” <\/p>\n unto: Mat 11:20-22 <\/p>\n for: Eze 3:6, Eze 3:7, Act 28:25-28, Rom 9:29-33, Rom 11:8-11, 1Ti 4:2 <\/p>\n Tyre: Isa 23:1-18, Eze 26:1 – Eze 28:26 <\/p>\n which: Luk 9:10-17, Mar 8:22-26 <\/p>\n repented: Job 42:6, Isa 61:3, Dan 9:3, Joh 3:5, Joh 3:6 <\/p>\n Reciprocal: Jon 3:6 – and covered Mar 6:45 – unto Bethsaida Joh 1:44 – Bethsaida Act 21:3 – Tyre<\/p>\n 3<\/p>\n This is the same as Mat 11:21.<\/p>\n Luk 10:13-15. See Mat 11:21-23. The connection here is different. It is highly probable that our Lord uttered such words twice. In this case these towns furnished an example of the rejection spoken of in Luk 10:10-11. This was His solemn farewell of these favored places, and the connection implies that they had already rejected Him and been forsaken by Him. The accompanying cut shows the utter desolation at the probable site of Capernaum. Even the locality is disputed. The view that these awful woes were uttered at a distance from the places themselves, furnishes new proof how heavily this judgment lay on the heart of Jesus.<\/p>\n These cities in Galilee, Chorazin, Bethsaida, and Capernaum, having been the place where Christ preached and wrought his miracles, they have a woe denounced here against them for their contempt of Christ, and the offers of his grace: Woe unto thee, Chorazin, etc. The higher a people rise under the means, the lower they fall if they miscarry. They that have been nearest to conversion, being not converted, shall have the greatest condemnation when they are judged. Capernaum’s sentence will exceed Sodom’s for severity, because she excelled Sodom in the enjoyment of means and mercy. <\/p>\n Observe here, 1. Capernaum’s privilege enjoyed; She was lifted up to heaven; that is, enjoyed privileges above other places, namely, the presence, preaching, and miracles of our Saviour.<\/p>\n Observe, 2. Capernaum’s doom denounced: Thou shalt be thrust down to hell; that is, thy condition shall be sadder than those that never heard of a Saviour; even Tyre and Sidon, Sodom and Gomorrah, those rude and barbarous nations, out of the pale of the church, shall be in an easier state and condition, than those that have enjoyed gospel ordinances and church privileges, but not improved them.<\/p>\n Learn hence,<\/p>\n 1. That gospel ordinances enjoyed, are a mighty honor and advancement to the poorest persons and obscurest places: Thou, Capernaum, art exalted to heaven.<\/p>\n 2. That gospel ordinances and church privileges enjoyed, but not improved, provoke Almighty God to inflict the sorest judgments upon a people: Thou that art exalted to heaven, shall be thrust down to hell.<\/p>\n Luk 10:13. Wo unto thee, Chorazin, &c. Having mentioned the punishment of those cities which should reject his ministers, it naturally brought to his mind the sad state and punishment of the cities where he himself had preached most frequently, namely, Chorazin, Bethsaida, and Capernaum. For, notwithstanding he had often resided in those cities, and performed many miracles before the inhabitants of them, they had continued impenitent. Wherefore, because he was never to preach to them any more, and because he knew how great their punishment would be, in the overflowing tenderness of his soul he affectionately lamented their obstinacy, which he foresaw would draw down on them the heaviest judgments. The same declaration Christ had made some time before. By repeating it now he warns the seventy not to lose time by going to those cities. At the same time, this part of his discourse was well calculated to comfort these disciples, now sent out, under the ill usage they might meet with; the preaching of Christ himself had often been unacceptable and unsuccessful, with respect to many of his hearers, and therefore it was not much to be wondered at if theirs should prove so likewise. Considering the affectionate temper of our Lord, it is no wonder that he should renew his lamentation over those unhappy places where he had so intimately conversed; and that he should do it in such words as these, so well calculated to alarm and impress all that should hear or read them. O! that they might now have their due weight with those who might pass them over too slightly, when they occurred before in Mat 11:20-24. O! that every impenitent creature who reads them might know that the sentence of his own condemnation is now before his eyes! See Macknight and Doddridge, and the notes on Mat 11:20-24.<\/p>\n Vers. 13-16. Woe unto thee, Chorazin! Woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. 14 But it shall be more tolerable for Tyre and Sidon at the judgment than for you. 15 And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. 16 He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth Him that sent me.<\/p>\n The name of Chorazin is not found either in the O. T. or in Josephus. But Jewish tradition mentions it frequently, either under the name of Chorazam, as producing a cheese of inferior quality, or under that of Choraschin, as situated in Naphtali.<\/p>\n According to Eusebius (Onomasticon), Chorazin was situated 12 miles (4 leagues)<\/p>\n Jerome says, certainly by mistake, in his translation, 2 milesfrom Capernaum. This situation corresponds exactly with the ruins which still bear the name of Bir-Kirzeh, a little to the north of Tel-Hum, if we place Capernaum in the plain of Gennesaret (vol. i. p. 242).<\/p>\n We do not know any of the numerous miracles which this declaration implies. Of those at Bethsaida we know only one. On the important consequences which this fact has for criticism, see vol. i. p. 339. The interpretation which M. Colani has attempted to give to the word in this passageworks of holinesswill not bear discussion. <\/p>\n It is impossible to render well into English the image employed by Jesus. The two cities personified are represented as sitting clothed in sackcloth, and covered with ashes.<\/p>\n The , excepting, is related to an idea which is understood: Tyre and Sidon shall also be found guilty; only, they shall be so in a less degree than you.<\/p>\n The tone rises (Luk 10:15) as the mind of Jesus turns to the city which had shared most richly in that effusion of grace of which Galilee has just been the subject<\/p>\n Capernaum. It was there that Jesus had fixed His residence; He had made it the new Jerusalem, the cradle of the kingdom of God. It is difficult to understand how commentators could have referred the words, exalted to heaven, to the commercial prosperity of the city, and Stier to its alleged situation on a hill by the side of the lake! This whole discourse of Jesus moves in the most elevated sphere. The point in question is the privilege which Jesus bestowed on the city by making it His city (Mat 9:1). Notwithstanding the authority of Tischendorf, we unhesitatingly prefer the received reading , which art exalted, to that of some Alex. , Wilt thou be exalted? No, thou wilt come down… The meaning which this reading gives is tame and insipid. It has arisen simply from the fact that the final of Capernaum was by mistake joined to the following , which, thus become a , necessitated the change from to . This variation is also found in Matthew, where the MSS. show another besides, , which gives the same meaning as the T. R.<\/p>\n As Heaven is here the emblem of the highest divine favours, Hades is that of the deepest abasement. In the O. T. it is the place of silence, where all earthly activity ceases, where all human grandeur returns to its nothingness (Ezekiel 31, 32). <\/p>\n Matthew places this declaration in the middle of the Galilean ministry, immediately after the embassy sent by John the Baptist. We can understand without difficulty the association of ideas which led the evangelist to connect the one of those pieces with the other. The impenitence of the people in respect of the forerunner was the prelude to their unbelief in respect of Jesus. But does not the historical situation indicated by Luke deserve the preference? Is such a denunciation not much more intelligible when the mission of Jesus to those cities was entirely finished? Luke adds a saying, Luk 10:16, which, by going back on the thought in the first part of the discourse, brings out its unity,the position taken up with respect to the messengers of Jesus and their preaching, shall be equivalent to a position taken up with respect to Jesus, nay, with respect to God Himself. What a grandeur, then, belongs to the work which He confides to them! <\/p>\n Verse 13 <\/p>\n Chorazin and Bethsaida; villages in Galilee, where our Savior had performed many of his mighty works.–Tyre and Sidon; Gentile cities north of Palestine, on the shores of the Mediterranean. <\/p>\n The traditional site of Chorazin is at the north end of the Sea of Galilee. [Note: Finegan, The Archaeology . . ., pp. 57-58.] <\/span> Bethsaida Julius was its near neighbor (cf. Luk 9:10). Thus the contrast Jesus presented was between two villages at the north end of the Sea of Galilee and two towns at the south end of the Dead Sea, Sodom and Gomorrah. This forms something of an inclusio<\/span> for Israel as well as a geographical merism. Both Chorazin and Bethsaida, used as representatives for many other similar ones, had received much of Jesus’ ministry. Tyre and Sidon, two Phoenician cities on the Mediterranean coast, had suffered severe judgment for rejecting God and His people (cf. Isa 23:1-18; Jer 25:22; Jer 47:4; Eze 26:1 to Eze 28:23; Joe 3:4-8; Amo 1:9-10). The responsiveness of these rebellious Gentile towns in comparison to the unresponsive Jewish towns named would have encouraged readers of Luke’s Gospel who were witnessing to Gentiles. However, Jesus’ point was the dire fate that would come on people who spurned His offer of salvation (cf. Mat 11:21-22). Sitting in ashes while wearing sackcloth made of goat hair or sitting on sackcloth expressed great sorrow connected with sin in the ancient Near East (cf. 1Ki 21:27; Job 2:8; Job 42:6; Est 4:2-3; Isa 58:5; Jon 3:6-8).<\/p>\n Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. 13. W oe unto thee, Chorazin ] The mention of this town is very interesting because this … Continue reading “Exegetical and Hermeneutical Commentary of Luke 10:13”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25359","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25359","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25359"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25359\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25359"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25359"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25359"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>The first conclusion to be drawn from the text thus explained relates to the future condition of those millions of mankind who depart this life in ignorance of a Saviours name. The sacrifice of Christ made atonement for the whole race of mankind. And though so many millions are ignorant of His name, yet in some of them is discerned a spirit which would enable them to have repented at His preaching. By that spirit it may be hereafter determined whether or no the merits of Jesus Christ are imparted for the salvation of their souls. <\/p>\n
II. <\/strong>Secondly, we may learn, from this view of the text, the probability of our being greatly mistaken in our views of the future judgment. <\/p>\n
III. <\/strong>And here, thirdly, it may be observed, that mankind are too ready to draw hasty conclusions, from anything which they can interpret as a manifest interference of Divine Providence for the punishment of sin. <\/p>\n
IV. <\/strong>Such, too, let us in the last place remember, is the sentence recorded against every one of us ourselves, if we know these things and do them not; if we acknowledge these mighty works and yet repent not. Let us not then be deceived by the blessings of outward prosperity. They form part of our trial. (C. Girdlestone, M. A.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>I observe from this discourse of our Saviour that miracles are of great force and efficacy to bring men to repentance. <\/p>\n
II. <\/strong>I observe, likewise, from our Saviours discourse, that God is not always obliged to work miracles for the conversion of sinners. <\/p>\n
III. <\/strong>I observe farther, from our Saviours discourse, that the external means of repentance which God affords to men, do suppose an inward grace of God accompanying them, sufficiently enabling me, to repent, if it be not their own fault; I say, a sufficient grace of God accompanying the outward means of repentance, till, by our wilful and obstinate neglect and resistance, and opposition of this grace, we provoke God to withdraw it from the means, or else to withdraw both the grace and the means from us: otherwise impenitence, after such external means afforded, would be no new and special fault. <\/p>\n
IV. <\/strong>I observe from this discourse of our Saviours, that an irresistible degree of grace is not necessary to repentance, nor commonly afforded to those who do repent. <\/p>\n
V. <\/strong>I observe from the main scope of our Saviours discourse, that the sins and impenitence of men receive their aggravation, and consequently shall have their punishment proportionable, to the opportunities and means of repentance which those persons have enjoyed and neglected. For what is here said of miracles, is by equality of reason likewise true of all other advantages and means of repentance and salvation. <\/p>\n
VI. <\/strong>Sixth and last observation, and which naturally follows from the former, is this: that the case of those who are impenitent under the gospel is of all others the most dangerous, and their damnation shall be heaviest and most severe. (Archbishop Tillotson.<\/em>)<\/p>\n<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Everett’s Study Notes on the Holy Scriptures<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"