15<\/strong>. And thou, Capernaum)<\/em> Christ’s “own city.”<\/p>\n exalted to heaven<\/em> ] by inestimable spiritual privileges. “Admitted into a holier sanctuary, they were guilty of a deeper sacrilege.” A better reading is (for ) is ; “Shalt thou be exalted to heaven? Thou shalt be thrust down…!”<\/p>\n shalt be thrust dawn to hell)<\/em> Rather, as far as Hades. <\/strong> When our Lord uttered this woe these cities on the shores of Gennesareth were bright and populous and prospering; now they are desolate heaps of ruins in a miserable land. The inhabitants who lived thirty years longer may have recalled these woes in the unspeakable horrors of slaughter and conflagration which the Romans then inflicted on them.<\/p>\n It is immediately after the celebrated description of the loveliness of the Plain of Gennesareth that Josephus goes on to tell of the shore strewn with wrecks and putrescent bodies, “insomuch that the misery was not only an object of commiseration to the Jews<\/em>, but even to those that hated them and had been the authors of that misery<\/em>,” Jos. B. J.<\/em> III. 10, 8. For fuller details see my Life of Christ,<\/em> II. 101 sq.<\/p>\n Verse 15<\/span>. To hell.<\/B><\/I>] To hades<\/I>. See this explained, Mt 11:23<\/span>.<\/P><\/p>\n And thou Capernaum, which art exalted to heaven<\/strong>,…. Referring either to the situation of it, which was on a very high hill; or to its privileges, through the ministry and miracles of Christ; or the phrase may be expressive of the pride and loftiness of the inhabitants of it, who were elated with the mercies they enjoyed, it being a most delightful, pleasant, and comfortable place to live in, as its name signifies. It was a famous port, commodiously situated by the sea of Tiberias; and, as Josephus f says, was in an excellent temperament of the air, and watered with a most choice fountain, called by the same name.<\/p>\n Shalt be thrust down into hell<\/strong>; meaning either the low condition to which it was to be, and has been reduced in a temporal sense, and continues in to this day; there being nothing of it now remaining, as travellers, who have been eyewitnesses of it, say g, but a few little houses and cottages; or else the sad and miserable condition of the inhabitants of it hereafter: and so it is, that such who have lived in great plenty and pleasure in this life, and have thought themselves to be the favourites of heaven, and that they should enter there, shall be thrust down to hell by the arm of vengeance, with the utmost indignation in God, and shame to themselves: it follows in Matthew, “for if the mighty works which have been done in thee, had been done in Sodom, it would have remained until this day; but I say unto you, it shall be more tolerable for the land of Sodom, in the day of judgment, than for thee”.<\/p>\n f De Bello Jud. l. 3. c. 35. g Vid. L’Empereur, Not. in Benj. Itinerar. p. 68.<\/p>\n Shalt thou be exalted? <\/B> ( ;<\/SPAN><\/span>). <\/SPAN><\/span> expects the answer No. The verb is future passive indicative second singular of <\/SPAN><\/span>, to lift up, a late verb from <\/SPAN><\/span>, height. It is used by Jesus of the Cross (Joh 12:32<\/span>).<\/P> Unto Hades <\/B> ( H<\/SPAN><\/span>). See on Mt 16:18<\/span> for this word which is here in contrast to Heaven as in Isa 14:13-15<\/span>. Hades is not Gehenna. “The desolation of the whole neighbourhood, and the difficulty of identifying even the site of these flourishing towns, is part of the fulfilment of this prophecy” (Plummer). Ragg notes the omission of Nazareth from this list of cities of neglected privilege and opportunity. “Is it the tender memories of boyhood that keep from His lips the name of the arch-rejector (4:28<\/span> sqq.) Nazareth?” <\/P> <\/p>\n Which are exalted to heaven. For hJ, the article, rendered which, the best texts give mh, the interrogative particle; and for the participle having been exalted, the future shalt be exalted. Render, as Rev., Shalt thou be exalted, etc. ? <\/P> Hell. Rev., Hades. See on Mt 16:18<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And thou, Capernaum,” <\/strong>(kai su Kapharnaoun) “And you Capernaum,” residence city of the weight of my ministry, Mat 4:13<\/span>.<\/p>\n 2) “Which art exalted to heaven,” <\/strong>(me heos ouranou hupsothese) “You were and are lifted up to heaven,” as the high center of Jesus’ ministry, in your rebellion, having despised all my counsel, Pro 1:23-29<\/span>; It is this spirit of pride and exaltation that brought Satan’s fall, Isa 14:12-15<\/span>.<\/p>\n 3) “Shalt be thrust down to hell.” <\/strong>(heos tou hadou katabese) “You shall come down to hadean-hell,” to destructive judgment, when calamity falls, Luk 18:14<\/span>.<\/p>\n 15<\/strong>. <\/strong> Thou, Capernaum<\/em> In neither of the awful maledictions upon the incorrigible cities, as reported by different evangelists, does Jesus include Nazareth. The reason assigned for this by commentators, namely, that its inclusion might have been attributed to personal resentment, would apply equally well to either of the cities by whom he was rejected. May we not rather suppose that it was a manifestation of human tenderness for the home of his mother and of his own childhood? Nor has Nazareth so been blotted from existence, like the others, as that its site is doubtful.<\/p>\n The Seventy went their ways, <\/em> and Jesus proceeded to Jerusalem, where took place the events of the FEAST OF TABERNACLES. Joh 7:14<\/span>; Joh 10:21<\/span>. Luke, however, as if to complete the history of the Seventy in one passage, immediately subjoins their return.<\/p>\n “And you, Capernaum, will you be exalted to heaven? You will be brought down to Hades.”<\/p>\n The same condemnation comes on Capernaum (‘village of Nahum’), the home of Peter and Andrew, which was the most influential town in the area. It would appear that Capernaum in some way saw itself as especially exalted and made great claims for itself. The vivid picture is taken from the description of the fate of the King of Babylon in Isa 14:13<\/span>; Isa 14:15<\/span> who sought to exalt himself to Heaven, only to be brought crashing down. So Capernaum might exalt itself, but it also would be brought crashing down. Hades is the world of the grave (and therefore down), the world of shadows, but often used to depict the sad state of the wicked dead. That these words would grieve Jesus Himself comes out in that He had begun to look on it as His home town because He had spent so much time there, possibly because His mother had moved there (Mat 9:1<\/span>). Capernaum’s judgment would in fact begin at the time of the Galilean rising in around 66 AD, and it would eventually cease to exist altogether in 7th century AD. But the point here is that its final judgment still awaits the day of Judgment, as is true for all who reject the Kingly Rule of God and the message of Jesus. We are not even sure whether we know its genuine site although there is a good probability that it is Tell Hum.<\/p>\n Capernaum. See App-169. <\/p>\n which art exalted. All the texts read, “shalt thou be exalted? “(with me, App-105. Interrog.) <\/p>\n to. Greek. heos. As far asto. <\/p>\n heaven = the heaven (sing). See note on Mat 6:9, Mat 6:10. <\/p>\n shalt, &c. = thou shalt be brought down. <\/p>\n hell. Greek. Hades. See App-131. <\/p>\n Capernaum: Luk 7:1, Luk 7:2, Mat 4:13 <\/p>\n which: Gen 11:4, Deu 1:28, Isa 14:13-15, Jer 51:53, Eze 28:12-14, Amo 9:2, Amo 9:3, Oba 1:4, Mat 11:23 <\/p>\n thrust: Luk 13:28, Isa 5:14, Isa 14:15, Eze 26:20, Eze 31:18, Eze 32:18, Eze 32:20, Eze 32:27, Mat 10:28, 2Pe 2:4 <\/p>\n Reciprocal: 2Sa 15:14 – bring Lam 2:1 – and cast Mar 1:21 – they went<\/p>\n 5<\/p>\n Exalted to heaven is a figure of speech, based on the fact that Jesus was an inhabitant of Caper-naum by choice (Mat 4:13), and hence it had the advantage of his presence. See the comments on Mat 11:23 for the meaning of hell.<\/p>\n Capernaum had been the center of Jesus’ ministry in Galilee. While it was more responsive than Nazareth (Luk 4:23), it was still less responsive than it should have been in view of the witness it had received. Jesus’ words of judgment undoubtedly grew out of God’s condemnation of the king of Babylon’s pride (Isa 14:13-15; cf. Mat 11:23). Evidently the people of Capernaum expected God to treat them with special favor because Jesus had done many miracles there (cf. Luk 13:26). Jesus was picturing Hades (i.e., Sheol, the place of departed spirits) as opposite to heaven spatially. Hades was a place associated with humiliation and punishment whereas heaven was the place of joy and blessing. Jesus was contrasting the height of glory and the depth of degradation.<\/p>\n Luk 10:13-15 constitute a condemnation of the rejection of the ministry of the Seventy. These strong statements helped the disciples appreciate the importance of their mission as they went out.<\/p>\n And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. 15. And thou, Capernaum) Christ’s “own city.” exalted to heaven ] by inestimable spiritual privileges. “Admitted into a holier sanctuary, they were guilty of a deeper sacrilege.” A better reading is (for ) is ; “Shalt thou be exalted to heaven? … Continue reading “Exegetical and Hermeneutical Commentary of Luke 10:15”<\/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-25361","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25361","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=25361"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25361\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25361"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25361"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25361"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/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: 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: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"