Matthew 11:20-24 - Coke's Commentary on the Holy Bible

Then began he to upbraid the cities— After reproving the Pharisees, Jesus pronounced heavy judgments against Chorazin, Bethsaida, and Capernaum, cities which he had often blessed with his presence; for though they had heard him preach many awakening sermons, and seen him perform many astonishing miracles, such as would have converted Tyre, Sidon, and Sodom, cities infamous for their impiety, contempt of religion, pride, luxury, and debauchery; yet so great was their obstinacy, that they persisted in their wickedness, notwithstanding all that he had done to reclaim them. The words woe unto thee, do not contain an imprecation against those cities, but only a denunciation of the judgments which they were bringing down upon themselves by their impenitence. The expression long ago, or long since, Matthew 11:21., seems to refer to the time when Ezekiel reproved the inhabitants of Tyre and Sidon for their enormous crimes; and intimates, that if Ezekiel had enforced his remonstrances by the aid of such miracles as he himself had wrought in the cities of Judaea, they would have been as exemplary for their penitence as the Ninevites were. See Jonah 3:5; Jonah 3:10. Hence our Lord infers the guilt of those who rejected his doctrine, although it was supported by such miraculous powers. But though the obduracyof the Tyrians and Sidonians in the time of Ezekiel was not comparable with the Galileans in the time of Christ, their punishment was nevertheless just and equitable; for they violated every principle of morality and humanity. In their commerce they were guilty of the greatest frauds, and insulted the Jews, their confederates and allies, in their distresses, when subdued by the Chaldeans. Their nearnessto Judaea, their common language, their daily commerce, could not but bring them acquainted with the worship of the true God, especially as prophets were raised to correct their faults. These and other advantages were sufficient to have converted the Phoenicians, if they would have yielded to the grace of God; and, on the other hand,weresufficient to manifest their obduracy, if they disregarded them, though they had not the benefit of those extraordinary miracles which infinite Wisdom had reserved for the times of the Messiah. See Grotius's excellent note. By the day of judgment, Matthew 11:22., Dr. Hammond understands the temporal calamities to be brought on the places by the Romans, who didindeed shortly after overrun the whole country, and make dreadful ravages in some of these cities; but there is no evidence that the destruction of these Jewish cities was more dreadful than that of Tyre and Sidon, and it certainly was less so than that of Sodom and Gomorrah: besides, our Lord plainly speaks of a judgment which was yet to come on all these places before mentioned. Capernaum, Matthew 11:23., was famous for its fishery, commerce, and every other advantage of a maritime situation. Here our Lord had fixed his abode for some time, and frequently conversed with its inhabitants. It was in the most flourishing condition, and exalted to a very high pitch of earthly glory, as the phrase which art exalted to heaven implies. Compare Daniel 4:22. Brought down to hell is a scripture phrase, used to denote an utter destruction, a total overthrow. See Isaiah 14:13; Isaiah 14:15; Isaiah 57:9. 1 Samuel 2:6. Dr. Heylin renders it, shalt be brought to utter destruction. "This prophesy has been so exactly fulfilled, say Beausobre and Lenfant, in the destruction of Capernaum, that, according to the relation of travellers, there are not now above eight cottages where it stood." The word hell, αδης, does not signify here the place of the damned, but only the condition and place of the dead; the sepulchre. See Ephesians 4:9. In sackcloth and ashes means the deepest contrition and sorrow. Sackcloth and ashes were the outward signs of penitence in those days.