CRITICAL NOTES
Matthew 11:21. Sackcloth and ashes.—In the East, it was common for mourners to put on a black garment which resembled a sack, with holes for the arms, and to strew ashes upon the head. The symbol of mourning and of repentance (Lange).
Matthew 11:23. Hell.—Hades (R.V.), denotes a far-down subterranean region and so used figuratively to express a position of the utmost abasement (Wendt). The antithesis of heaven; the lowest as contrasted with the highest position (Mansel).
MAIN HOMILETICS OF THE PARAGRAPH.— Matthew 11:20-24
Invincible unbelief.—Three cities are made to stand out here among all the cities of Galilee. One of these is made to stand out in a similar way amongst these three. We shall examine what is said of them here as they are thus separated by the Saviour; considering the first two in the first place, and the remaining third in the second.
I. The first two.—These are by name Chorazin and Bethsaida, and are believed to have been situated, the one on the western shore of the Lake of Gennesaret, and the other, probably, at its northernmost point, and on each side of the river Jordan as it there enters the lake. They are compared by the Saviour with two others, Tyre and Sidon, on the borders of the far larger Mediterranean Sea; but not belonging in any way to the land and people of Israel. Of Chorazin and Bethsaida, as compared with these well-known cities, the Saviour here, in the first place, implies a good deal. In temporal matters, e g. He seems to imply that the two Jewish cities thus named were so far like the Gentile cities in question as to be places, as these were, of no little success in the pursuit of commerce and wealth. In spiritual matters, on the contrary, He implies clearly that they were not at all alike; and that Chorazin and Bethsaida had had advantages in this respect which had been wholly confined to themselves; the teaching and the “mighty works” which had abounded in them having been wholly unknown in the other two. From this the Saviour goes on to declare very much more. He opens to us, as it were, the secret door of the hypothetical and contingent. He declares to us what would have been had things been otherwise than they were; and does not hesitate to say what Tyre and Sidon would have done had they had the advantages which they had not. On this point He is, indeed, peculiarly outspoken and clear. They would not have done, He says, as had been done by those other two cities. They would not have refused to “repent” (Matthew 11:20). Still less would they have refused with the same continued impenitence, notwithstanding all that was done. On the contrary, He says, they would have “repented long ago,” and that openly and in “ashes” (Matthew 11:21). In a word, all would have been present in their case, that was so conspicuously absent in the case of those others. Finally, from this the Saviour goes on to a higher step still. He does not hesitate even to forecast the issues of the day of all days. He tells us exactly how it will be with those He is speaking of in that time of judgment and light. How the people, e.g. that had the less light will not then be held responsible for more than that light; and will not, therefore, be called on to suffer beyond a certain amount. Also, how, all the same for that (cf. πλὴν, nevertheless, Matthew 11:22) and however bad that certain amount may be to them—and it is not spoken of, be it observed, as being anything else—worse still will be the doom of those who used greater light to worse ends. It is a terrible picture, and need not be dwelt on. But it must not be slighted, or put to one side. “I say unto you that it shall be more tolerable (!) for Tyre and Sidon in the day of judgment than for you” (Matthew 11:22).
II. The remaining third.—The parallel here is on the same lines with—but considerably in advance of—the preceding one. This is true, in the first place, as to the cities compared. If Tyre and Sidon, among the cities outside of Israel, had been specially warned and denounced by the prophets of God on account of their abundance and “pride” (see Isaiah 23; Ezekiel 26; Ezekiel 27), much more had this been so of that one city specified now (Genesis 13:13; Genesis 19; Isaiah 1:9; Isaiah 3:9; Revelation 11:8). The very place of that city, in fact, had been for ages past a standing testimony against it (Jude 1:7). On the other hand, if Chorazin and Bethsaida had been places favoured singularly and above others by the presence, and teaching, and miracles of the Saviour, even more so, in all respects, had been “His own city” (Matthew 9:1) Capernaum. In this respect, indeed, it might be said to have been—or, possibly, because of this, had itself supposed that it would be—“exalted unto heaven” (Matthew 11:23). No greater privileges of that kind could very well be. Also, in regard to the cities compared so are the declarations here uttered about them. More is taught, e.g. about the case of Sodom than had been of those others. Of them, it is said, that if they had had the light, it would have led them to repent. Of Sodom it is taught, that if she had had the light, she would have repented to good purpose. In other words that her repentance would have been accepted, her sentence reversed, herself spared to that day (Matthew 11:23). Even more terrible, therefore, is that which is finally told us in this connection about the last day. Briefly put, it is this, that of all “intolerable” sentences passed in that day of abiding decision, none will be worse than that passed on those who have received most and profited least. No name of shame, in that day of shame, will be lower than theirs. “Howbeit I say unto you,” etc. (Matthew 11:24).
How much light is thrown by these words of Jesus:—
1. On the breadth of His mercy.—Not only Israel, but those outside it; not only their doings, but what they would have done also—are thought of and allowed for!
2. On the intensity of His love.—He is far more grieved for these guilty Galilean cities than they are for themselves.
3. On the supreme dignity of His person.—Nothing is worse for any than neglect of Himself! Nothing that He declares can be ever set aside! Nothing can be removed that He has once fixed. All that He declares about all is to be as He says (cf. John 16:9; John 5:22; Acts 17:31, etc.).
HOMILIES ON THE VERSES
Matthew 11:20-30. Christ’s voice.—
I. The voice of sad upbraiding (Matthew 11:20-24).
II. The solemn voice of thanksgiving (Matthew 11:25-26).
III. The majestic voice of self-attestation (Matthew 11:27).
IV. The pleading voice of universal invitation (Matthew 11:28-30).—A. Maclaren, D.D.
Matthew 11:20-24. Mighty works.—
I. That God vouchsafes a greater manifestation of Himself to some men than to others.
II. That the design of all these mighty works is man’s spiritual reformation.
III. That the mighty works which would prove effective to reform some have no saving effect upon others.—Does not this show—
1. The diversity in souls.
2. The moral freedom even of depraved souls.
3. The sovereignty of God in His dealings with men.
4. That we must not depend too much upon “mighty works” to convert.
IV. That the guilt of the unconverted is measured by the Divine works that have been done amongst them.
V. That the relative degree of guilt belonging to sinners will fully appear on the day of judgment.—D. Thomas, D.D.
Matthew 11:20. The true test of success.—We see the Son of man mourning over comparatively wasted labour. There were Galilean cities, with Capernaum at their head, in which He had spent much of His time, and done most of His mighty works. Great blessings had been conferred, great joy created. But there was not repentance, and all the other fruit of our Lord’s ministry failed to meet His desire. This fact shows us what in the judgment of Jesus is the high and true success.
I. Glance at what took place in Capernaum, at the spirit the people manifested, and at the great amount of good that was done.—
1. By going through the four Gospels and making a complete history of Capernaum, in relation to our Lord’s ministry, we find the conduct and the experience of the men of that city were in happy contrast to the experience and conduct of men in most other cities embraced by His labours. E.g. cf. Matthew 13:58. Surely, if the people had lacked sympathy with our Lord’s benevolent purpose, if they had lacked confidence in His healing power, if they had lacked thankfulness for the blessings He conferred, He would not in their midst have done “most of His mighty works.”
2. Who can fully realise the joy there must have been in Capernaum while our Lord was ministering there? If we had heard that He was going to speak concerning the city and His ministry in it, we should have gathered about Him, expecting to see His countenance lit up with triumph, and to hear His lips pour forth exultant strains. His countenance was dark, His tones were sad, His heart was bleeding, for the great end of His ministry had not been secured.
II. The lessons which this one fact teaches us are very obvious. In our Christian labour, whether at home or abroad, we must not be satisfied with results that did not satisfy Christ. The evangelical history will be sure to be repeated wherever the gospel is preached. Miracles will not be wrought, but, by processes that work just as certainly, though more slowly, temporal good will be created. We may use these temporary results as an instrument for securing the end. The end is not temporal prosperity, but spiritual life; not the refinement of society but the conversion of the individual.—Charles Vince.
Matthew 11:23-24. Capernaum and Sodom.—
1. The honour of a town is the gospel; and where it is most clearly preached, that place is exalted most and made nearest heaven.
2. Means of grace if they avail not unto true conversion, do bring a man deeper in the state of condemnation.
3. Abuse and contempt of the gospel, impenitent unbelief, and disregarding the offers of God’s grace do weigh heavier in God’s balance than the grossest sins against the law.—David Dickson.