“Then He began to reproach the cities in which much of His power took place, because they did not repent. ‘Woe to you Chorazin! Woe to you Bethsaida! Because if the power took place in Tyre and Sidon which took place in you, they would have repented long ago in sackcloth and ashes. Yet I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you. And you, Capernaum! Will you not be exalted as far as heaven? You will descend to Hades! Because if the power that took place in you was wrought in Sodom, it would remain until now. Yet I say to you that it will be more tolerable for the land of Sodom in the day of judgment than for you.’”
As already stated, Matthew 11:2-30 is the first of three cycles that slowly but certainly reveal the people’s response to Jesus’ agenda. Collectively, this first cycle exposes the doubt and unbelief of the people and is likewise arranged in three parts. The first of which (vv. 2-19) reveals the unbelief of the people by their rejection of John the Baptist. This present text is the second of the three sub-parts and will expose the unbelief of Galilee based upon their total lack of repentance.
Repentance is the main theme of these verses. It matters very little what people thought or said about John and Jesus if their perspective ministries failed to prompt a response. Whether or not John and Jesus are welcomed (10:40-42) by the people is determined by the people’s actions, not their words. The indictment that Jesus brought against the listening crowds in vv. 16-19 reaches a climax here. Matthew presents this scene first as a summary (v. 20) and then in detail (vv. 21-24). The detailed denunciation of the people by Jesus compares the cities of Galilee to two of Israel’s most infamous and wicked foes.
Summary Statement: Revelation Without Repentance Earns Reproach (v. 20)
“Then He began to reproach the cities in which much of His power took place, because they did not repent.”
The gravity of Jesus’ statements to come would seem extreme and even harsh if it were not for the context Matthew has been building ever since v. 7. The initial “then”[1] is therefore more important than we may give it credit for. It is after Jesus revealed the true identity of John (vv. 7-15) and the significance of Israel’s failure to recognize him (vv. 16-19) that Jesus turns to the crowds and begins to condemn them.[2] It would be a mistake to understand Jesus as merely being disappointed or even feeling pity for the crowds. The term translated here as reproached (ὀνειδίζω) is normally translated in terms of insult or mock (Matt. 5:11; 27:44; Mk. 15:32; Lk. 6:22; Rom. 15:3; 1 Pet. 4:14). The sense of the verb is to find fault with someone and call them out on it. Most of the times this verb is used in the New Testament, the sense is a finding of fault with the purpose of demeaning the object. Yet, there are times (Matt. 11:20; Mk. 16:14) when that fault is justified. The point is not to demean, but to call a spade a spade. Jesus is not pulling His punches here but is taking these cities to task.
Those with whom Jesus finds fault is here described as the cities in which much of His power took place. Generally understood as Jesus’ miraculous healings (4:23; 9:35), Matthew describes them simply as Jesus’ powers (δυνάμεις) or might. The sense goes beyond the acts themselves but point to the power and authority behind the acts. Jesus never performed miracles in a vacuum but acted so as to affirm and confirm the authority and veracity of what He said and claimed. In a very real sense, Jesus’ “powers” or “might” points to more than His miraculous wonders and should include His preaching and teaching (4:23; 9:35). At least a year (likely closer to 18 months) has passed since Jesus began to preach the nearness of the coming kingdom (4:17), a message that was repeatedly supplemented by additional teaching and affirmed by miracles. This ministry has largely been focused on the cities of Galilee and their surrounding villages (11:1). It is these cities that Jesus rebukes, because they did not repent.
Now we come to the point. A casual reader may be taken aback here as Matthew has never explicitly stated a negative reaction to Jesus or His ministry. The people were amazed at Jesus’ teaching (7:28) and His miracles (8:8; 9:33) but that was not the purpose for which Jesus had come. He was not a street performer desiring to wow the crowds with theatrics nor was He an orator determined to amaze the people with His wit. The Son of God and Son of Man had come to save His people from their sins (1:21) and the best response He has received from them at this point were their jaws dropped to the dust. For a year and a half, the glory of God has been revealed in human flesh and yet (broadly speaking) there has not been any repentance. The people have missed so much more than the significance of John. They have utterly missed the point of Jesus’ miracles and ignored the content of His teaching. If this is not worthy of reproach, nothing is.
Rebuke in Detail: Rejecting Revelation is the Hight of Rebellion (vv. 21-24)
Broadly speaking, Matthew has provided the main point of the text: Jesus’ rebuke of the people because the power of God as manifested in Jesus’ power has not prompted repentance. The details of this rebuke are found in Jesus’ own words and bring a sharp and colorful picture into view of the rebellious and unrepentant nature of the people. Jesus aims His rebuke at two targets, making two different but related connections with some of Israel’s most notorious spiritual and physical enemies.
Chorazin & Bethsaida the new Tyre & Sidon (vv. 21-22)
Jesus’ first target is the combined cities of Chorazin and Bethsaida. He first pronounces woe upon them and then explains why such a pronouncement is justified by linking them with the ancient pagan Phoenician city states of Tyre and Sidon.
Woes Pronounced (v. 21a)
“Woe to you Chorazin! Woe to you Bethsaida”
The pronouncement of woe (οὐαί) is difficult to translate directly into English. Rather than a word, this is more of a prolonged sigh with the sense of “alas!”.[3] When used in the context of the first person (woe is me!) it has the sense of being utterly undone. When used in the context of the second person (woe is you!) the sense is usually a pronouncement of condemnation or judgment. In this sense, it makes little difference whether those being addressed realize their miserable situation or not, they are still under woe.[4] This is the language of the Old Testament prophets against foreign nations for their aggression against Israel (Num. 21:29; Is. 10:5; Jer. 48:46; Zech. 2:5) or against Israel for their disobedience to Yhwh (Is. 28:1; 29:1; 30:1; 31:1). It seems that both these ideas are in view here.
As for the cities under Jesus’ condemnation, there is not much that can be said. This is the only context (Matt. 11:21; Lk. 10:13) in which Chorazin is mentioned in the New Testament and not much more can be said about Bethsaida (the hometown of Philip, Andrew, and Peter – Jn. 1:44; 12:21, a place where Jesus would regroup – Mk. 6:45; Lk. 9:10, and the scene of at least one recorded miracle – Mk. 8:22). Based on context alone, it seems obvious that these cities were located in Galilee and near the Sea of Galilee, probably in close proximity to the city of Capernaum.[5] Their relative obscurity seems to be part of the point. Jesus does not pronounce woe upon them because of their significance in a larger political, social, or economic picture but because of their response (or lack thereof) to Jesus.
Woes Explained (vv. 21b-22)
“Because if the power took place in Tyre and Sidon which took place in you, they would have repented long ago in sackcloth and ashes. Yet I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you.”
Here the reason[6] for Jesus’ pronouncement of woe is revealed. Yet, as Jesus does so, He purposefully links these obscure Galilean villages with the notorious pagan city states of Tyre and Sidon. The people of ancient Tyre and Sidon were neither Israelite nor Canaanite but Phoenician who were well in place on the Mediterranean coast (Tyre, some fifteen miles north of the Israelite border and Sidon another twenty miles beyond now in the modern state of Lebanon) long before Joshua’s conquest. The Sidonians[7] were a seafaring and mercantile people. Their city states thrived with riches made in trade rather than in production of goods. Along with their massive import-export business was the export of their religion. Their pagan fertility cult (Baalism) was adopted by the northern nation of Israel when king Ahab married the Sidonian princess Jezebel (1 Kings 16:29-34). Thus, the Sidonian culture was viewed as heinous and abhorrent paganism utterly incompatible with Yhwh and His people. On several occasions the prophets singled out these city states for judgment (Is. 23:1-18; Ezek. 28:1-24). In short, Israel viewed Tyre and Sidon as representatives of all that was evil.[8] Yet, Jesus boldly states that these evil pagans would have repented of their wickedness if they had been afforded the same revelation as the Galilean villages.
Jesus uses a second-class conditional clause to express what didn’t happen.[9] The sense is something like this: If the same power was revealed to Tyre and Sidon (but it wasn’t), they would have repented (but they didn’t). As part of His reproach or derision against the cities of Galilee, Jesus compares the villages of Chorazin and Bethsaida to pagan city states of Tyre and Sidon to express the hardness of the Galilean hearts. While it is true that the heathen Sidonians never repented and were judged accordingly,[10] it is also true that God had never given them the clear revelation of Himself in the person of His Son as Galilee has witnessed now for over a year. Jesus’ objective was the repentance of the people, a point upon which He was never ambiguous (4:17). Yet, there was nothing. If the Sidonians were given the same opportunity, Jesus claims that they would have repented in sackcloth and ashes, an outward sign of true contrition and humility as they grieved over their sin. As proof of this claim, we might recall when Jonah preached damnation to Nineveh as the Baptist had done to Judea. The residents of Nineveh literally repented in sackcloth and ashes while the people of Israel simply looked on in amazement. Jesus is not using hyperbole but is stating a fact. If the pagan Sidonians had received the same revelation as the people of Galilee, they would have repented. Thus, the woe pronounced upon these Galileans.
Looking past their present rejection, Jesus then turns to the future day of judgment when the Son of Man reigns upon His glorious throne to judge the quick and the dead. The Sidonians will never escape judgment. Yet, that day will be far worse for those who rejected the undimmed light of God’s salvation (4:15-16). It is more than likely that the people of Jesus’ day assumed they were at some sort of advantage over the wicked Gentile nations around them simply because they were Israelites. They did not practice abominations that were associated with pagan worship, they paid their tithes, and they journeyed to Jerusalem for Passover every year. It is true that they were afforded a tremendous advantage in that Messiah was revealed to them. Yet they threw that advantage away by not welcoming Him. Because of which, they will find themselves at an even worse disadvantage on the eschatological day of judgment. As bad as the Sidonians were, this generation of Galileans is far worse.
Capernaum the new Sodom (vv. 23-24)
Moving from the obscure to the well-known, Jesus now points to Capernaum. This is the city where most of His power has been demonstrated and thus received the most explicit revelation. Jesus’ denunciation of Capernaum is the climax of His reproach.
Capernaum Proud like Babylon (v. 23a)
“And you, Capernaum! Will you not be exalted as far as heaven? You will descend to Hades!”
While Capernaum is clearly the climax, Jesus does not introduce this Galilean city with a woe oracle. Rather, another rhetorical question arises. In what can only be read as a mocking tone, Jesus rhetorically asks Capernaum if it expects to be exalted as far as heaven. Without waiting for reply, Jesus informs the city that not only will it fail to be exalted but quite the opposite. Capernaum can expect only a downward trajectory that ends in Hades.
There are at least three points to be made. The first is that Jesus is speaking of more than simply life and death. By addressing Capernaum in the singular (σύ), He addresses the residents of Capernaum as a collective whole. To be exalted is literally the idea of being lifted up (ὑψόω) but to be exalted to heaven is something that is normally reserved for God alone (Ps. 57:5, 11; 108:5; 148:13). This question seems to mock Capernaum for the idea that it will someday be exalted as only God is exalted.
Second, Jesus is not speaking merely of Capernaum not receiving what she thinks will be her end, but of a complete reversal. Not only is there a mirrored effect with the verbs (lit. lifted up (ὑψόω) vs. moved down (καταβαίνω)) but the antithesis of destination (heaven (οὐρανός) vs. hades/place of the dead (ᾅδης)). Rather than life and glory, their destination is death and judgment. It is not simply that Capernaum is wrong in thinking it will be lifted up but that they will be thrown down. Capernaum could not be more wrong in its assumption of exaltation.
Finally, Jesus’ reproach of Capernaum is formed using borrowed language from Isaiah’s denunciation of Babylon. Addressed to the king of Babylon, Is. 14:13-15 contains a similar rebuke: “But you said in your heart, ‘I will ascend to heaven; I will raise my throne above the stars of God, and I will sit on the mount of assembly in the recesses of the north. I will ascend above the heights of the clouds; I will make myself like the Most High.’ Nevertheless you will be thrust down to Sheol, to the recesses of the pit.” (NASB). This observation leads to several others. Namely, (1) Isaiah’s taunt against the king of Babylon includes a taunt against the evil force behind the king of Babylon; i.e., the devil himself. In v. 12, the object of the taunt is called “star of the morning” and “sun of the dawn” who has been “cut down to earth” and is credited with the “weakening of the nations.” Even within the quoted text in v. 14, the object of the taunt is said to have the desire to “be like the Most High.” These are hardly appropriate descriptions of any Babylonian king, they are quite accurate of the prince of darkness who uses human kings for his own nefarious purposes.
(2) By borrowing Isaiah’s words to denounce Capernaum, Jesus taunts Capernaum in much the same way as the prophet taunted Babylon. Just as Babylon thrived for a time only to be destroyed and buried to the sands of time, Capernaum can look forward to a similar fate. Capernaum has only to review the history of Babylon to see their own future.
(3) There is more than a similarity of ideas between the two texts. Jesus is telling Capernaum that they stand in the same proverbial shoes as the king of Babylon in that they are puppets attached to Satan’s strings. Because (a) there is no such thing as a human free agent – one either serves God or they serve Satan – and (b) Capernaum has rejected the revelation of God in the person of Jesus by refusing to repent, (c) they have declared themselves to be allied to the prince of darkness. Is this taking things too far? Jesus does not seem to think so, for it will be better for history’s most infamous city than it will be for Capernaum.
Capernaum Worse than Sodom (vv. 23b-24)
“Because if the power that took place in you was wrought in Sodom, it would remain until now. Yet I say to you that it will be more tolerable for the land of Sodom in the day of judgment than for you.”
A similar explanation is given to Capernaum as the villages of Chorazin and Bethsaida. The same second-class condition of untruth is provided to highlight the ludicrous failure of Capernaum’s repentance. There is no city more associated with sin, rebellion, and wickedness than Sodom. Their rejection of righteousness and hostility to God (as well as their destruction) is thoroughly recorded in Genesis 19. Yet, Jesus states that had they received the same revelation has Capernaum had (which they did not), then Sodom would remain even to this day (which it doesn’t).
It is best to keep in mind just how much the city of Capernaum witnessed. Again, Jesus’ power (δύναμις) refers to more than His miracles but to the whole of His powerful Messianic ministry of preaching, teaching, and healing. Jesus’ teaching of the SM was conducted a short journey from Capernaum (Matt. 5-7). The majority of Jesus authority affirming miracles were conducted within the city of Capernaum or at least a short journey from it (Matt. 8-9). They had witnessed Jesus doing what only God can do and heard Him say what only God can claim. To rebuke the Sodomites for attacking angelic beings while failing to criticize the citizens of Capernaum for rejecting Messiah seems insane. This is precisely Jesus’ point. The Old Testament records no city more wicked than Sodom. Yet, Jesus exposes that Capernaum far surpassed Sodom in wickedness. Not in an external moralistic sense, but in that they were given so much more than the Sodomites and still rejected the One God sent them.
By failing to repent, the people of Galilee are exposed as being allied with Satan. The amazement of the crowds can no longer be seen as a positive thing, for it falls far short of repentance. Jesus’ agenda is to save His people from their sins, not to entertain them. Every word He said and every power He displayed was aimed for that purpose. That the people refuse to repent only exposes that they reject this agenda and are in league with the enemy.
[1] Temporal adverb τότε denotes a time after the statements made in vv. 7-19.
[2] The infinitive ὀνειδίζειν (ὀνειδίζω) complements the indicative verb ἤρξατο (ἄρχω).
[3] Rather than a Greek term, οὐαί is a transliteration of the Hebrew אוֹי (oy/oi).
[4] John Nolland, The Gospel of Matthew, The New International Greek Testament Commentary (Grand Rapids, MI: Eerdmans Publishing Company, 2005), p. 467.
[5] There is much debate regarding the precise location of Chorazin and Bethsaida with theories that include the possibilities of two Bethsaidas or at least the idea that Bethsaida spanned the Jordan River (the boundary between Antipas’ and Philip’s domains) close to where it flows into the Sea of Galilee similar to the way Kansas City spans the Kansas/Missouri border or how West Memphis is on the west bank of the Mississippi River and is thus located in Arkansas rather than in Tennessee. Several of these theories are plausible, but most have yet to be proven.
[6] Causal ὅτι.
[7] The power struggle between Tyre and Sidon ebbed and flowed through most of history with one city state at times seen as the more dominant. Yet, Is. 23:12 refers to Tyre as the “daughter of Sidon” and other ancient sources of that period seem to indicate that Tyre founded as a colony of Sidon. For our purposes, we will simplify the discussion (perhaps overly so) by referring to both Tyre and Sidon as Sidonians.
[8] Ezek. 28:11-19 is a denouncement against the king of Tyre who operates under satanic control and is thus portrayed as a representative of Satan.
[9] While the first-class conditional statement assumes a truth for the sake of argument, the second-class condition assumes an untruth for the sake of argument, Wallace, p. 694.
[10] The conquest of Tyre in 322 BC by Alexander the Great fulfilled Ezekiel’s prophecy (Ezek. 26:1-6).