Jesus was exalting the value of his miracles

JESUS WAS EXALTING THE VALUE OF HIS MIRACLES
EDITED BY GLENN PEASE
MATT 11:20 Then Jesus began to denounce the towns in which
most of his miracles had been performed, because they did not
repent. 21 “Woe to you, Chorazin! Woe to you, Bethsaida! For if the
miracles that were performed in you had been performed in Tyre
and Sidon, they would have repented long ago in sackcloth and
ashes. 22 But I tell you, it will be more bearable for Tyre and Sidon
on the day of judgment than for you. 23 And you, Capernaum, will
you be lifted to the heavens? No, you will go down to Hades.For if
the miracles that were performed in you had been performed in
Sodom, it would have remained to this day. 24 But I tell you that it
will be more bearable for Sodom on the day of judgment than for
you.”
BIBLEHUB RESOURCES
A Lament Over WastedPrivileges
Matthew 11:20-24
W.F. Adeney
Jesus is already approaching the sadder stage ofhis brief ministry; already to
the eye of sense it begins to look like a failure. To some it was a failure. The

seedhad fallen by the wayside, and the birds had carried it away. A similar
lament to that of Christ might well be uttered over many regions of favoured
Christendom.
I. THE GREATNESS OF THE PRIVILEGES. NO places on earth had been
more privileged than these Galileeantowns. Here Jesus had lived and worked;
here his greatestmiracles had been performed, and every miracle was an
object-lessonsetting forth before the eyes of men the blessings ofthe kingdom.
1. Privileges ofknowledge. The inhabitants of these cities had heard the gospel
from the very lips of the Saviour. They had seenthe spirit of his life and the
laws of the kingdom in everything he did. They who dwell in Christian ]ands
have privileges denied to the heathen. Still more have the children of a
Christian home. If we have known Christ from our childhood, have been
trained in Christian truth, have seenthe work of Christ in the societyin which
we have lived, ours is the condition of Chorazin, Bethsaida, and Capernaum.
II. THE NEGLECT OF THE PRIVILEGES. These cities hadheard, but they
had not heeded. They had seen, but they had not followed. The gospelhad
come to their doors, but the foolishpeople had not receivedit into their
hearts. The explanation of this indifference is given in the earlier verses ofthe
chapter. The negligent people were unsympathetic - they were like listless
children sitting in the market-place. Their condition is representative of that
of multitudes in our own day. The labours of the Church are expended on
them in vain. They have had the truth of Christ's gospelpreachedin their ears
time after time. Yet to them it is nothing. Their very familiarity with the
words only seems to render them callous to the meaning. They could pass an
examination in religious knowledge withcredit; some of them have done so,
and have won high places and carried off prizes. Yet they are utterly
indifferent to Christ. Here is an appalling condition! It is due to the hardening
effectof sin or to the deadening that comes with wilful worldliness. If men and
women will absorb themselves in questions of money-making, amusement,
and fashion, they cannot receive Christ or feel the blessedness ofhis gospel.
III. THE MELANCHOLY DOOM OF THOSE WHO WASTE GREAT
PRIVILEGES. The cities are to be castdown. The prophecy of Christ has

been literally fulfilled. All three cities have disappeared, and have left scarcely
a ruin behind. Or at leastthere is a dispute as to what ruins may be identified
with them, and Capernaum in particular has occasionedmuch trouble to the
map-makers. The neglectof Christian privileges cannotcontinue for ever. He
who has buried his talent will most assuredlybe called to accountfor it. Then
the doom will be proportionate to the privileges neglected. The vices of the
three cities of Galilee may not have reachedthe hideous blackness ofthe
wickedcities of the plain, nor the notorious corruption of Phoenicia. But the
greaterprivileges will be thrown into the scale and will weighit down.
Decorous,respectable people who enjoy Christian privileges and neglectthem
will be more heavily condemned than the most degradedheathen. - W.F.A.
Biblical Illustrator
Woe unto thee, Chorazin! woe unto thee, Bethsatda!
Matthew 11:20-24
The damnation under the gospelmore intolerable than that of Sodom

M. Barker, M. A., H. Melvill, M. A.
I. THERE SHALL BE A DAY OF JUDGMENT.
II. IN THE DAY OF JUDGEMENTSOME SINNERS SHALL FARE
WORSE THAN OTHERS.
III. IN THE DAY OF JUDGMENT THERE WILL DE A DISTRIBUTION
OF SINNERS;PUNISHMENTSACCORDINGTO THE EXACT RULES
OF JUSTICE.
IV. IN THE DAY OF JUDGMENT IT WILL BE MORE TOLERABLE FOR
SODOM THAN CAPERNAUM. These two cities may be consideredunder a
threefold distinction.
1. Nominal.
2. Local.
3. Moral.
V. THAT THE WORST OF THE HEATHEN WHO NEVER HAD CHRIST
PREACHED TO THEM SHALL FARE BETTER IN THE DAY OF
JUDGMENT, THAN THOSE THAT CONTINUE IMPENITENTUNDER
THE GOSPEL. Why?
1. Becauseimpenitency under the gospelhath more of sin in it, than any sin of
the heathen. It is without excuse. Cannotplead ignorance.
2. Impenitency under the gospelis a resisting the loudest calls of God to
repentance, The heathen called to repentance by natural conscience, creation;
now by the Holy Spirit. Higher motives are laid before sinners.
3. There is the highestcontempt of God in it
(1)of His authority:
(2)of His goodness:
(3)of His threatening.
4. This impenitency is a disappointing of God in His end.

5. This impenitency hath much folly in it, as well as sin.
6. Impenitency under the gospelshows greaterwilfulness in sin.
7. Impenitency under the gospelis attended with the greatestresistanceofthe
Spirit.Wherein the greaterintolerableness willconsist?
1. Such will suffer greatertorments from their own consciences.
2. More than others from the devil and his angels.
3. Christ Himself will appear in greaterseverityagainstsuch.
4. Witnesses willrise up againstthese more than other
sinners.APPLICATION.
1. We may hence learn what to judge of the heathen who have not heard of
Christ.
2. The greatestfavour and privilege to a people, may be the occasionof the
greatestevil.
3. How ineffectualthe best outward means are of themselves to bring a people
to repentance.
4. What little reasonmen have to boastof their knowledge ofgospelprivileges,
when these may turn to their surer condemnation.
5. To awakenus who have gospelfavours above most people under heaven.
(M. Barker, M. A.)
I. DOES GOD GRANT TO ALL MANKIND A SUFFICIENCYOF MEANS
OF REPENTANCE.
II. Is IT ANY CONTRADICTION TO HIS GRANTING A SUFFICIENCY
TO ALL, THAT IN THE HIGH EXERCISE OF HIS SOVEREIGNTYHE
GRANTS TO SOME SPECIALASSISTANCE. — He gave time to Chorazin
and Bethsaida whatHe granted not to Tyre and Sidon. When I read that Tyre
and Sidon would have repented with the same means of grace that were given
to Chorazin, I naturally inquire whether the means actually afforded to Tyre

were sufficient. Then I ask if Tyre only wanted additional means, how could it
consistwith the justice of God's dealings to have refusedthose means? Lay it
down as an axiom that the Judge of all the earth must do right. We forget that
Chorazin and Tyre were under different dispensations, one under light of the
gospel, the other in darkness of heathenism; one would be judged by the
standard of revelation, the other not. And what is there incredible in the
supposition that the means afforded to Tyre, in order to obedience, were as
ample as those given to Chorazin for raising her to the loftier elevationwhich
the gospeldemanded? Means must be judged in connectionwith this end, and
in this connectioncould their difference or equality be decided. If one man be
required to lift one thousand tons, and another only one, it is obvious the arm
of either must receive strengthbefore it could accomplishthe task. But they
do not need the same strength. Tyre had as much help as Chorazin in view of
her duties; less is required of the heathen. There are mysteries about the
doctrine of electionBut why does not God give to eachof us grace as His
omniscience seeswill be effectual? But has not God given us enough to render
our condemnationjust? We have sufficient for our salvation. Means must be
kept within certain limits. Means which exceededthem not in Chorazin,
would not in the case ofTyre. The means consistentwith responsibility in
Chorazin might have destroyedit in Tyre.
(H. Melvill, M. A.)
The dangerof impenitence where the gospelis preached
J. Tillotson, D. D.
I. I observe from this discourse of our Saviour, THAT MIRACLES ARE OF
GREAT FORCE AND EFFICACYTO BRING MEN TO REPENTENCE.
II. THAT GOD IS NOT OBLIGED TO WORK MIRACLES FOR THE
CONVERSION OF SINNERS.
III. THAT THE EXTERNALMEANS OF REPENTANCE WHICHGOD
AFFORDS TO MEN, DO. SUPPOSE AN INWARD GRACE OF GOD
ACCOMPANYING THEM. sufficiently enabling men to repent, until by

obstinate neglectand resistance we provoke Godto withdraw it from the
means, or else to withdraw both the grace and the means from us.
IV. That an irresistible degree of grace is not necessaryto repentance, nor
commonly afforded to those who do repent.
V. That the sins and impenitence of men receive their aggravation, and
consequentlyshall have their punishment proportionable to the opportunities
and means of repentance which those persons enjoyed and neglected.
VI. THAT THE CASE OF THOSE WHO ARE IMPENITENT UNDER THE
GOSPELIS OF ALL OTHERS THE MOST DANGEROUS, andtheir
damnation shall be the most severe.
(J. Tillotson, D. D.)
The sentence ofChorazin
C. Girdlestone, M. A.
We canconceive some inhabitant of these Jewishtowns demanding with
astonishment how the heathen could be preferred in their stead. The Almighty
Judge, in apportioning rewards and punishments regards not the actual
amount of profligacy and virtue, but also the means of improvement enjoyed.
He could see in Tyre and Sidon, debasedas they were, 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,
not by the acts done. He judges of a degree of faith never actually called into
existence.
I. THE first conclusionto be drawn relates to the future condition of those
millions of men, who depart this life in ignorance ofa Saviour's name.
II. The probability of our being mistakenin our views of the future judgment.
III. Warning againstdrawing hasty conclusions from anything which we can
interpret as a manifest interference of Divine Providence for the punishment
of sin.

IV. Such is the sentence againstourselvesif we know these things and do them
not.
(C. Girdlestone, M. A.)
The woe of Capernaum
J. R. Woodford, M. A.
While Christ was unmoved at the foreseendecayofCapernaum, He wept at
the thought of the desolationof Jerusalem;a sign of His perfectmanhood that
He should thus have most sympathy with those who were His countrymen.
I. WHAT IS IMPLIED BY THE RENUNCIATION OF CAPERNAUM AS
EXALTED UNTO HEAVEN. The Bible finds man in a garden, it leaves him
in a city; intimating that the highest kind of life is social. We are not to regard
the accumulationof men into greatcommunities as an unmixed evil. It may be
a source of temptation; it is also the means of drawing out some of the holiest
charities of the soul, some of the noblest endowments of the mind. It is this
selfexaltationwhich is the snare of evVVV man who is one of a great
community. The concourse ofmen has a tendency to put God at a distance.
Hence arises an independent spirit. If we would lead a life safe from the
casting down of shame and care, we must keepbefore us the thought of an
ever-present, personalGod. Distractionof mind makes men wretched. This is
produced by absence ofreligious obedience. Menare worn out with the
eternal strife to reconcile impossibilities. In putting our life under God, lies its
own safe exaltation.
II. But it is not only the being independent of God which our Lord charges
upon Capernaum; He speaks ofit as being in AN ESPECIALDEGREE
INSENSIBLE TO HIS OWN WONDER-WORKINGPOWER.Here Christ
appears to lay bare another fault to which large and flourishing communities
are peculiarly liable, viz., insensibility to distinct religious impressions. This
shows itselfby the small proportion of people who attend public service or
partake of the Lord's Supper. Notdifficult to see the reasonwhy this should
be the besetting sin of those who live in large cities.

1. The personal insignificance ofeachindividual in this place is a snare. One
man is nothing the mighty throng.
2. There is never wanting in a vast population the support of others.
3. In living amongstlarge numbers, we become acutelysuspicious of being
deceivedand misled. We learn to distrust our best feelings. Notmore mighty
works were done in Capernauru than in our own streets if we have hearts to
receive them. All that savours of the supernatural in religion, finds men
apathetic. For a little while we catch a glimpse of what is, we know what it is
to believe; and then the cold black flood of worldliness and unconcernrolls
back and the solemn union grows indistinct and fades away. The spirit of
insensibility possessesus again. Then awaits that man a fall more disastrous
than ever overtook any earthly city — not the casting down of walls, but the
undermining of every high resolve, the decayof every unselfish principle, the
ruin of every goodly hope.
(J. R. Woodford, M. A.)
The sin and danger of abusing religious privileges
E. Cooper.
It is a sin of the deepestdye.
1. A greatcontempt and affront are castupon God.
2. It shows a man's determined hardness of heart.
3. Let us considerthe privileges we enjoy in this favoured land.
(E. Cooper.)
Judgment on Capernaum
McCheyne.

I. CAPERNAUM WAS EXALTED TO HEAVEN because ofChrist's
preaching and performing so many miracles there.
1. Here He performed most of His miracles.
2. Here Jesus preached.
3. Here Jesus prayed.
4. Here the Holy Spirit descended, for conversionof souls. So Scotlandhas
been exalted to heaven.
(1)By the preaching of the gospel.
(2)By the pouring out of the Spirit.
II. CAPERNAUM REPENTED NOT.
1. Some would not go to hear.
2. Some went for awhile.
3. Some followedHim all the time, but did not repent.
III. CAPERNAUM WAS BROUGHT DOWN TO HELL.
1. According to justice.
2. According to truth.
3. In the nature of things.
(McCheyne.)
COMMENTARIES
Ellicott's Commentary for English Readers
(20) Then beganhe to upbraid.—The rebuke is inserted by St. Luke in our
Lord’s charge to the Seventy (Luke 10:13-15). As in the case ofthe passages

common to both Evangelists in Matthew 10 and Luke 10, we need not assume
that the former has compiled a discourse from fragments collectedseparately.
It is far more natural and probable to believe that our Lord in this case, as in
others, used at different times the same, or nearly the same, forms of speech.
BensonCommentary
Matthew 11:20-24. Thenbegan he to upbraid the cities — Which he had often
blessedwith his presence, and in which he had preachedmany awakening
sermons, and performed many astonishing miracles. It is observable, he had
never upbraided them before. Indeed, at first they had receivedhim with all
gladness, Capernaumin particular. Wo unto thee, Chorazin, &c. — That is,
miserable art thou. Forthese are not curses orimprecations, as has been
commonly supposed;but a solemn, compassionatedeclarationofthe misery
they were bringing on themselves. Chorazin and Bethsaida were cities of
Galilee, standing by the lake of Gennesareth, in which and the neighbouring
places Jesus spenta greatpart of his public life. See notes on chap. Matthew
4:13-16. If the mighty works — The great miracles, which were done in you,
had been done [of old] in Tyre and Sidon — Though cities inhabited by
heathen, and remarkable for their luxury, pride, and contempt of religion,
they would have repented long ago in sackclothand ashes — That is, they
would have exercisedthe deepestrepentance, for sackclothand ashes were
used by the Jews in token of the bitterest grief. But I sayunto you — Besides
this generaldenunciation of wo to those stubborn unbelievers, I declare
particularly that the degree oftheir misery will be greaterthan even that of
Tyre and Sidon, yea, of Sodom. And thou, Capernaum, &c. — He mentions
Capernaum separatelyby itself, and lastof all, because, being the place of his
ordinary residence, it had been blessedwith more of his sermons and miracles
than any other town. Neverthelessit abounded with wickednessofall kinds,
and therefore he compared it to that city which, on accountof the greatness of
its crimes, had been the most terrible example of the divine displeasure that
ever the world had beheld. It shall be more tolerable for the land of Sodom,
&c. — That is, the condition of the inhabitants even of the land of Sodom, in
the day of the final judgment, shall be more tolerable than thy condition. For

thy condemnationshall rise in proportion to thy more aggravatedguilt, and to
those more valuable mercies and privileges which thou hast abused. Dr.
Hammond understands this passageas referring to the temporal calamities to
come on those places by the Romans;who did indeed shortly after overrun the
whole country, and made dreadful ravages in some of those cities. But, as
Doddridge justly observes, “There is no evidence that the destruction of those
cities was more dreadful than that of Tyre and Sidon, and it was certainly less
so than that of Sodom and Gomorrah: besides, our Lord plainly speaks ofa
judgment that was yet to come on all these places that he mentions.” From
this passage, therefore, we learn“two important particulars: 1st, That the
punishments to be inflicted upon wickedmen in the life to come shall not be
all equal, but in exactproportion to the demerit of the sins of each. 2d, That
greatand signalpunishments, befalling sinners in this life, will not screen
them from the wrath of God in the life to come;for Jesus Christ, the judge,
here declares that Sodom, though burned by fire and brimstone from heaven,
shall suffer such dreadful things, that, in speaking of the pains of the damned,
he mentions this city as an example of very greatpunishment.” — Macknight.
Matthew Henry's Concise Commentary
11:16-24 Christ reflects on the scribes and Pharisees, who had a proud conceit
of themselves. He likens their behaviour to children's play, who being out of
temper without reason, quarrel with all the attempts of their fellows to please
them, or to get them to join in the plays for which they used to assemble. The
cavils of worldly men are often very trifling and show greatmalice. Something
they have to urge againstevery one, however excellentand holy. Christ, who
was undefiled, and separate from sinners, is here representedas in league
with them, and polluted by them. The most unspotted innocence will not
always be a defence againstreproach. Christ knew that the hearts of the Jews
were more bitter and hardened againsthis miracles and doctrines, than those
of Tyre and Sidon would have been; therefore their condemnation would be
the greater. The Lord exerciseshis almighty power, yet he punishes none
more than they deserve, and never withholds the knowledge ofthe truth from
those who long after it.
Barnes'Notes on the Bible

Then began he to upbraid ... - That is, to reprove, to rebuke, to denounce
heavy judgment.
Jamieson-Fausset-BrownBible Commentary
Mt 11:20-30. Outburst of Feeling Suggestedto the Mind of Jesus by the Result
of His Labors in Galilee.
The connectionof this with what goes before it and the similarity of its tone
make it evident, we think, that it was delivered on the same occasion, and that
it is but a new and more comprehensive series ofreflections in the same strain.
20. Then began he to upbraid the cities wherein most of his mighty works
were done, because they repented not.
Matthew Poole's Commentary
Our Lord had hitherto spent most of his time in Galilee, and the cities
belonging to that province: there both John the Baptist and himself had
preachedthe gospel, there he had wrought many miracles, by both aiming at
their repentance;but there were multitudes that did not receive him, nor
would be brought to any sight of their sins, or any acknowledgmentofhim as
the Messias.He now begins to reprove them smartly, not that they did not
applaud and commend him, but because they did not repent. This was
Christ’s end in all his preaching, and in all his miraculous operations, to bring
men to repentance, and to receive him as the Messias;and this should be the
greatend pursued by all his ministers.
Gill's Exposition of the Entire Bible
Then began he to upbraid the cities,.... Whenhe had sent forth his disciples to
preach, and had been in these severalcities hereaftermentioned himself, and
had taught and preachedin them, and confirmed his doctrine by many
wonderful works;when he had observedhow ill they had used both John and
himself, representing the one as having a devil, and the other as a licentious
person; when they could not be pleasedwith the ministry of the one, nor of the
other, he very seasonablyand righteously beganto reproach them with their
ungenerous treatment of him, their ingratitude to him, their unbelief in him,

the hardness and impenitence of their hearts; which could not be moved to
repent of their evil ways, and believe in him, and acknowledgehim as the
Messiah, by all the instructions he gave them, and miracles he wrought among
them: for the cities he has a view to, were such,
wherein most of his mighty works were done; the most for number, and the
greatestin their kind; as particularly at Capernaum; where he cured the
centurion's servant, recoveredPeter's wife's mother from a fever, healed the
man sick of a palsy, raisedJairus's daughter from the dead, made whole the
woman that had a bloody issue, opened the eyes of two blind men, and castout
a devil from a dumb man, possessedwith one:all these, and more, he did in
this one city, and therefore he might justly upbraid them,
because they repented not: not because they did not commend him, and speak
well of his works, forhe soughtnot his own glory, but their good:all he did
was, in order to bring men to repentance of their sins, and faith in himself,
that they might be saved.
Geneva Study Bible
{5} Then beganhe to upbraid the cities wherein most of his mighty works
were done, because they repented not:
(5) The proud rejectthe gospelofferedto them (to their greathurt and pain)
which leads to the salvation of the simple.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Matthew 11:20 ff. Then He began, and so on (ἤρξατο). Luke introduces this
upbraiding of the cities at a later stage—thatis, on the occasionwhenthe
instructions were addressedto the Seventy (Matthew 10:13-15), forwhich he
is assignedthe preference by Schleiermacher, Schneckenburger, Holtzmann;
while de Wette and Keim are justified in going againstLuke, who generally
uses considerable freedomas to the connectionin which he introduces the
sayings which in this chapter are all connectedwith the same subject.

The Gospels make no further mention of the miracles in Chorazin and
Bethsaida (not far from Capernaum; Robinson, neuere Forsch. p. 457 ff.),
John 20:30.
ἐν Τύρῳ κ. Σιδ., κ.τ.λ.]Even these wickedheathen cities would have been
brought to amendment long ago with deep sorrow for their sins. The penitent
sorrow is representedby ἐν σάκκ. κ. σποδῷ, a form of mourning in popular
use among the Jews (comp. on Matthew 6:16).
ἐν σάκκῳ]i.e. in the dark, sack-shapedmourning attire, made of coarse cloth,
and drawn over the nakedbody; Gesenius, Thes. III. p. 1336.
Matthew 11:22. πλήν] however, in the sense ofceterum, that is, to add nothing
more, I tell you. Frequently used in this wayby classicalwriters, and comp.
note on Ephesians 5:33.
Matthew 11:23. And thou, Capernaum, who hast been exalted to heaven, i.e.
raisedto the highest distinction through my dwelling and labouring within
thee, wilt be brought down to Hades, namely, on the day of judgment, to
undergo punishment in Gehenna; see Matthew 11:24. Grotius, Kuinoel,
Fritzsche interpret the exaltation of Capernaum as referring to its prosperity,
derived from trade, the fisheries, and so on. But this is not in keeping with the
connectionas indicated by ἐν αἷς ἐγένοντο αἱ πλεῖσται δυνάμεις αὐτοῦ in
Matthew 11:20.
Still more humiliating than the comparisonwith Tyre and Sidon, is that with
Sodom; because the responsibility was greatestin the case of Capernaum.

ἔμειναν ἄν] This ἄν, here and in Matthew 11:21, is simply according to rule,
because the antecedentclauses containa sumtio ficta (Ellendt, Lex. Soph. I. p.
488).
Matthew 11:24. Comp. on Matthew 10:15.
ὑμῖν … σοί] Euth. Zigabenus: τὸ μὲν ὑμῖν πρὸς τοὺς πολίτας τῆς πόλεως
ἐκείνης εἴρηται·τὸ δὲ σοὶ πρὸς τὴν πόλιν. The ὑμῖν, that is, does not refer to
the audience (see Matthew 11:22).
Observe further in Matthew 11:21-24, first, how the passageassumesthe form
of a weighty climax; and then, secondly, the solemnparallelism of the
antecedentclauses in Matthew 11:21;Matthew 11:23, and of the threatened
punishments in Matthew 11:22;Matthew 11:24.
Expositor's Greek Testament
Matthew 11:20-24. Reflectionsby Jesus on the reception given to Him by the
towns of Galilee (Luke 10:13-15).
Cambridge Bible for Schools andColleges
20–24.The Cities that repented not
St Luke 10:13-15, where the words form part of the charge to the seventy
disciples. It is instructive to compare the connectionsuggestedby the two
evangelists. In St Matthew the link is the rejection of Christ by the Jews—
then by these favoured cities;in St Luke, the rejectionof the Apostles as
suggestive ofthe rejection of Jesus.
Bengel's Gnomen

Matthew 11:20. Τότε ἤρξατο, then He began) He had not previously
upbraided them. This upbraiding is the prelude to the Last Judgment. Every
hearer of the New Testamentis either much more blessed(v. 11) or much
more miserable than them of old time.—δυνάμεις, mighty works)See
Matthew 11:5. [Repentance and the knowledge ofJesus Christ are always
conjoined.—V. g.]
Pulpit Commentary
Verses 20-24. -Woe on those who rejecthim. The parallel passage, Luke
10:12-15, comes almostatthe close ofthe commissionto the seventy. It is
representedin the commissionreported by St. Matthew by Matthew 10:15
alone, which is almost verbally identical with ver. 24. It is possible that St.
Matthew or the author of the source usedby him did not care to interrupt the
subject of ch. 10. by inserting more of these verses there, even though that
place more nearly representedtheir original position. Observe that here they
are connectedwith the rejectionof John and of our Lord; in Luke, with the
rejectionof his disciples and of himself in them. Verse 20. - In Matthew only.
It seems to be a kind of introduction, like ver. 7a, perhaps marking vers. 20-24
as a fresh sectionin the discourses.It serves more particularly as an
explanation why our Lord especiallymentioned these cities. Then beganhe to
upbraid (Matthew 5:11, note; comp. also Mark 16:14) the cities wherein most
of his mighty works (Matthew 7:22, note) were done, because they repented
not. "Quilibet auditor Nov. Test. estnut multo beetler (ver. 11) ant multo
miserior antiquis" (Bengel).
Vincent's Word Studies
Mighty works (δυνάμεις)
The supernatural works of Christ and his apostles are denotedby six different
words in the New Testament, exhibiting these works under different aspects
and from different points of view. These will be consideredin detail as they
occur. Generally, a miracle may be regarded: 1. As a portent or prodigy
(τέρας); as Acts 7:36, of the wonders shownby Moses in Egypt. 2. As a sign
(σημεῖον), pointing to something beyond itself, a mark of the power or grace
of the doer or of his connectionwith the supernatural world. So Matthew

12:38. 3. As an exhibition of God's glory (ἔνδοξον), Luke 13:17; glorious
things. 4. As a strange thing (παράδοξον), Luke 5:26. 5. As a wonderful thing
(θαυμάσιον), Matthew 21:15. 6. As a power (δύναμις); so here: a mighty work.
STUDYLIGHTRESOURCES
Adam Clarke Commentary
Then began he to upbraid the cities - The more God has done to draw men
unto himself, the less excusable are they if they continue in iniquity. If our
blessedLord had not done every thing that was necessaryfor the salvationof
these people, he could not have reproachedthem for their impenitence.
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on Matthew 11:20". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/matthew-
11.html. 1832.
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Albert Barnes'Notes onthe Whole Bible
Then began he to upbraid … - That is, to reprove, to rebuke, to denounce
heavy judgment.

Copyright Statement
Bibliography
Barnes, Albert. "Commentaryon Matthew 11:20". "Barnes'Notesonthe
Whole Bible". https:https://www.studylight.org/commentaries/bnb/matthew-
11.html. 1870.
Coffman's Commentaries on the Bible
Then began he to upbraid the cities wherein most of his mighty works were
done, because they repented not.
The New Testamentrecords only a few of the mighty works done in
Capernaum and only one at Bethsaida-Julius, where the five thousand were
fed. The wonder of why those cities did not repent remains and canbe
explained only upon the basis that the majority of mankind are not disposed
to repentance, even if the Christ himself should be their instructor, if the
disciples should be their preachers, and if the leading citizens should have
their sick healedand their dead raised, as was true of Capernaum where
Jairus' daughter was raisedand the servantof the centurion was cured.
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on Matthew 11:20". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/matthew-11.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.

John Gill's Exposition of the Whole Bible
Then began he to upbraid the cities,.... Whenhe had sent forth his disciples to
preach, and had been in these severalcities hereaftermentioned himself, and
had taught and preachedin them, and confirmed his doctrine by many
wonderful works;when he had observedhow ill they had used both John and
himself, representing the one as having a devil, and the other as a licentious
person; when they could not be pleasedwith the ministry of the one, nor of the
other, he very seasonablyand righteously beganto reproach them with their
ungenerous treatment of him, their ingratitude to him, their unbelief in him,
the hardness and impenitence of their hearts; which could not be moved to
repent of their evil ways, and believe in him, and acknowledgehim as the
Messiah, by all the instructions he gave them, and miracles he wrought among
them: for the cities he has a view to, were such,
wherein most of his mighty works were done; the most for number, and the
greatestin their kind; as particularly at Capernaum; where he cured the
centurion's servant, recoveredPeter's wife's mother from a fever, healed the
man sick of a palsy, raisedJairus's daughter from the dead, made whole the
woman that had a bloody issue, opened the eyes of two blind men, and castout
a devil from a dumb man, possessedwith one:all these, and more, he did in
this one city, and therefore he might justly upbraid them,
because they repented not: not because they did not commend him, and speak
well of his works, forhe soughtnot his own glory, but their good:all he did
was, in order to bring men to repentance of their sins, and faith in himself,
that they might be saved.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855

Bibliography
Gill, John. "Commentary on Matthew 11:20". "The New JohnGill Exposition
of the Entire Bible".
https:https://www.studylight.org/commentaries/geb/matthew-11.html. 1999.
Geneva Study Bible
5 Then began he to upbraid the cities wherein most of his mighty works were
done, because they repented not:
(5) The proud rejectthe gospelofferedto them (to their greathurt and pain)
which leads to the salvation of the simple.
Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Beza, Theodore. "Commentaryon Matthew 11:20". "The 1599 Geneva Study
Bible". https:https://www.studylight.org/commentaries/gsb/matthew-11.html.
1599-1645.
Commentary Critical and Explanatory on the Whole Bible
Matthew 11:20-30. Outburst of feeling suggestedto the mind of Jesus by the
result of his labors in Galilee.
The connectionof this with what goes before it and the similarity of its tone
make it evident, we think, that it was delivered on the same occasion, and that
it is but a new and more comprehensive series ofreflections in the same strain.

done, because they repented not.
Copyright Statement
These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on
Matthew 11:20". "CommentaryCritical and Explanatory on the Whole
Bible". https:https://www.studylight.org/commentaries/jfb/matthew-11.html.
1871-8.
People's New Testament
Then he beganto upbraid the cities, etc. Compare Luke 10:12-15. The cities in
the vicinity of the Sea of Galilee had, thus far, heard and seenthe most of the
Lord and had the leastexcuse for rejecting him. In all the reproofs of Jesus
there is sadness in the severity. The very denunciations seemto mourn.
Wherein most of his mighty works were done. We know of a number of
miracles which had been wrought in these cities, the healing of the centurion's
servant, of the son of the nobleman, of the diseasedwoman, oftwo blind men,
and the raising of the daughter of Jairus. The Scriptures assure us that these
were only a very small part of the mighty works he did. See Matthew 9:35.

Becausethey repented not. The greatend proposedby the gospelis
repentance and a new life.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Original work done by Ernie Stefanik. First published online in 1996 atThe
RestorationMovementPages.
Bibliography
Johnson, BartonW. "Commentary on Matthew 11:20". "People's New
Testament". https:https://www.studylight.org/commentaries/pnt/matthew-
11.html. 1891.
Robertson's WordPictures in the New Testament
Mostof his mighty works (αι πλεισται δυναμεις αυτου — hai pleistai
dunameis autou). Literally, “His very many mighty works” if elative as usual
in the papyri (Moulton, Prolegomena, p. 79; Robertson, Grammar, p. 670).
But the usual superlative makes sense here as the Canterbury translation has
it. This word δυναμις — dunamis for miracle presents the notion of power like
our dynamite. The word τερας — teras is wonder, portent, miraculum
(miracle) as in Acts 2:19. It occurs only in the plural and always with σημεια
— sēmeia The word σημειον— sēmeionmeans sign (Matthew 12:38)and is
very common in John‘s Gospelas well as the word εργον — ergon(work) as in
John 5:36. Other words used are παραδοχον — paradoxonour word paradox,
strange (Luke 5:26), ενδοχον — endoxon glorious (Luke 13:17), ταυμασιον —
thaumasion wonderful (Matthew 21:15).

Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on Matthew 11:20". "Robertson's Word
Pictures of the New Testament".
https:https://www.studylight.org/commentaries/rwp/matthew-11.html.
Broadman Press 1932,33.Renewal1960.
Vincent's Word Studies
Mighty works ( δυνάμεις )
The supernatural works of Christ and his apostles are denotedby six different
words in the New Testament, exhibiting these works under different aspects
and from different points of view. These will be consideredin detail as they
occur. Generally, a miracle may be regarded: 1. As a portent or prodigy (
τέρας )as Acts 7:36, of the wonders shown by Moses in Egypt. 2. As a sign (
σημεῖον)pointing to something beyond itself, a mark of the power or grace of
the doer or of his connectionwith the supernatural world. So Matthew 12:38.
3. As an exhibition of God's glory ( ἔνδοξον ), Luke 13:17; glorious things. 4.
As a strange thing ( παράδοξον) Luke 5:26. 5. As a wonderful thing (
θαυμάσιον), Matthew 21:15. 6. As a power( δύναμις ); so here: a mighty
work.
Copyright Statement
The text of this work is public domain.
Bibliography

Vincent, Marvin R. DD. "Commentaryon Matthew 11:20". "Vincent's Word
Studies in the New Testament".
https:https://www.studylight.org/commentaries/vnt/matthew-11.html. Charles
Schribner's Sons. New York, USA. 1887.
Wesley's ExplanatoryNotes
Then began he to upbraid the cities — It is observable he had never
upbraided them before. Indeed at first they receivedhim with all gladness,
Capernaum in particular.
Copyright Statement
is available on the Christian ClassicsEtherealLibrary Website.
Bibliography
Wesley, John. "Commentary on Matthew 11:20". "JohnWesley's
Explanatory Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/matthew-11.html. 1765.
The Fourfold Gospel
done1, because they repented not.
The cities wherein most of his mighty works were done. That is to say, those
cities which were especiallyfavored. It does not mean that more miracles were

workedin them than in "all" the other cities; but that more were done in
"each" ofthese than in "any" other.
Copyright Statement
is available on the Christian ClassicsEtherealLibrary Website. These files
were made available by Mr. Ernie Stefanik. First published online in 1996 at
The RestorationMovementPages.
Bibliography
J. W. McGarveyand Philip Y. Pendleton. "Commentaryon Matthew 11:20".
"The Fourfold Gospel".
https:https://www.studylight.org/commentaries/tfg/matthew-11.html.
Standard Publishing Company, Cincinnati, Ohio. 1914.
Calvin's Commentary on the Bible
Matthew 11:20.Thenhe beganto upbraid. Luke states the time when, and the
reasonwhy, Christ uttered such invectives againstthose cities. It was while he
was sending the disciples away into various parts of Judea, to proclaim, as
they passedalong, that the kingdom of God was at hand. Reflecting on the
ingratitude of those among whom he had long dischargedthe office of a
prophet, and performed many wonderful works, without any goodresult, he
broke out into these words, announcing that the time was now come, when he
should depart to other cities, having learned, by experience, that the
inhabitants of the country adjoining that lake, among whom he had begun to

preach the Gospeland perform miracles, were full of obstinacy and of
desperate malice. But he says nothing about the doctrine, and reproaches
them that his miracles had not led them to repent. (39) The objectwhich our
Lord had in view, in exhibiting those manifestations of his power,
undoubtedly was to invite men to himself; but as all are by nature averse to
him, it is necessaryto begin with repentance. Chorazinand Bethsaida are well
known to have been cities which were situated on the lake of Gennesareth.
Copyright Statement
Bibliography
Calvin, John. "Commentary on Matthew 11:20". "Calvin's Commentary on
the Bible". https:https://www.studylight.org/commentaries/cal/matthew-
11.html. 1840-57.
Scofield's ReferenceNotes
Then
The kingdom of heaven announced as "at hand" by John the Baptist, by the
King Himself, and by the twelve, and attestedby mighty works, has been
morally rejected. The places chosenfor the testing of the nation, Chorazin,
Bethsaida, etc. having rejectedboth John and Jesus, the rejectedKing now
speaks ofjudgment. The final officialrejection is later. Matthew 27:31-37.
For Another Point of View: See Topic 301190
For Additional Factors See Topic 301199

Copyright Statement
These files are consideredpublic domain and are a derivative of an electronic
edition that is available in the Online Bible Software Library.
Bibliography
Scofield, C. I. "ScofieldReferenceNoteson Matthew 11:20". "Scofield
Reference Notes(1917Edition)".
https:https://www.studylight.org/commentaries/srn/matthew-11.html. 1917.
John Trapp Complete Commentary
20 Then beganhe to upbraid the cities wherein most of his mighty works were
Ver. 20. Then beganhe to upbraid] Haply, because these cities, drawnby the
authority of the Pharisees, made less accountof our Saviour’s doctrine or
miracles, by them maliciously depraved and disparaged. The blind led the
blind, but both fell into the ditch, though their leaders lay undermost.
Becausethey repented not] There is a heart that cannot repent; that hath lost
all passive power of coming out of the snare of the devil; that is, become such
through long trading in sin, as neither ministry, nor misery, nor miracle, nor
mercy can possibly mollify, Romans 2:5. Upon such you may write, "Lord,
have mercy upon them." "Oh!" said a reverend man, "if I must be put to my
option, I had rather be in hell with a sensible heart than live on earth with a
reprobate mind."

Copyright Statement
Bibliography
Trapp, John. "Commentary on Matthew 11:20". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/matthew-
11.html. 1865-1868.
The Popular Commentary by Paul E. Kretzmann
The Woe upon the GalileanCities.
v. 20. Then beganHe to upbraid the cities wherein most of His mighty works
were done, because they repented not.
The historicaloccasionupon which Jesus saidthese words is not known. He
may have used the same words here, in connectionwith His censure of the
Pharisees,and also in His instructions to the seventy disciples, Luk_10:3-15.
In order to avoid useless difficulties, it is a simple matter to remember that
Jesus more than once found need and occasionto saythe same things twice
and oftener. He found Himself here obliged to objurgate, earnestlyto scold
the Galileancities whose inhabitants had seenso many evidences of His divine
power, in whose midst the majority of His signs and wonders in the northern
country had been performed. They had marveled, they had been filled with
astonishment, with amazement, they had praised the manifest glory of God,
they had proclaimed Him a wonder, they had eagerlysoughtHis help for their
diseases, andwelcomedHim as the Saviorof the body. Butâ€”theyhad not
repented, there was no change of mind and heart. They were just as far from
the kingdom of God as they had been before the coming of Christ.

Copyright Statement
Bibliography
Kretzmann, Paul E. Ph. D., D. D. "Commentary on Matthew 11:20".
"Kretzmann's Popular Commentary".
https:https://www.studylight.org/commentaries/kpc/matthew-11.html. 1921-
23.
Expository Notes with PracticalObservations onthe New Testament
Our Saviour having gone through the cities of Galilee, preaching the doctrine
of repentance, and confirming his doctrine with miracles, and finding
multitudes, after all his endeavours, remain in their impenitence, he proceeds
to upbraid them severelyfor their contempt of gospel-grace:Then began he to
upbraid their cities, &c.
Where observe, 1. The cities upbraided, Chorazin, Bethsaida, and
Capernaum: in their pulpits he daily preached, and those places were the
theatres upon which his miracles were wrought; other cities onlyheard these
saw;but where he preached most, he prevailed least;like some fishermen, he
catchedleastin his ownpond.
Observe, 2. What he upbraids them for; not for disrespectto his person, but
disobedience to his doctrine; because they repented not. The great designof
Christ both in the doctrine which he preached, and in the miracles which he
wrought was to bring men to repentance; that is, to forsake their sins, and live
well.

Observe, 3. Whom he upbraids them with; Tyre and Sidon, Sodomand
Gomorrah, nations rude and barbarous, out of the pale of the church,
ignorant of a Saviour, and of the ways to salvationby him.
Learn, that the higher a people rise under the means, the lowerthey fall if
they miscarry. They who have been nearestto conversion, and not yet
converted, shall have the greatestcondemnationwhen they are judged.
Capernaum's sentence shallexceedSodom's for severity, because she
exceededSodomin the enjoyment of means and mercy. The case ofthose who
are impenitent under the gospel, is of all others the most dangerous, and their
damnation shall be heaviestand most severe. Sodom, the stain of mankind, a
city soakedin the dregs of villainy: yet this hell upon earth shall have a milder
hell at the lastday of judgment, than unbelieving Capernaum, as the next
verse informs us, Matthew 11:23.
Copyright Statement
Bibliography
Burkitt, William. "Commentary on Matthew 11:20". ExpositoryNotes with
PracticalObservations onthe New Testament.
https:https://www.studylight.org/commentaries/wbc/matthew-11.html. 1700-
1703.
Greek TestamentCriticalExegeticalCommentary
20. τότε ἤρξατο]This expressionbetokens a change of subject, but not of
locality or time. The whole chapter stands in such close connexion, one part
arising out of another(e.g. this out of Matthew 11:16-19), and all pervaded by
the same greatundertone, which sounds forth in Matthew 11:28-30, thatit is
quite impossible that this should be a collectionof our Lord’s sayings uttered

at different times. I would rather regard the τότε ἤρξατο as a tokenof the
report of an ear-witness, andas pointing to a pause or change of manner on
the part of our Lord. See note on Luke 10:13.
ὅτι οὐ μετ.] Connectthis with the first subject of our Lord’s preaching, ch.
Matthew 4:17. The reference is to some unrecorded miracles, of which we
know (Luke 4:23; John 21:25)that there were many.
Copyright Statement
Bibliography
Alford, Henry. "Commentary on Matthew 11:20". Greek TestamentCritical
ExegeticalCommentary.
https:https://www.studylight.org/commentaries/hac/matthew-11.html. 1863-
1878.
Heinrich Meyer's Critical and ExegeticalCommentaryon the New Testament
Matthew 11:20 ff. Then He began, and so on ( ἤρξατο). Luke introduces this
upbraiding of the cities at a later stage—thatis, on the occasionwhenthe
instructions were addressedto the Seventy (Matthew 10:13-15), forwhich he
is assignedthe preference by Schleiermacher, Schneckenburger, Holtzmann;
while de Wette and Keim are justified in going againstLuke, who generally
uses considerable freedomas to the connectionin which he introduces the
sayings which in this chapter are all connectedwith the same subject.
The Gospels make no further mention of the miracles in Chorazin and
Bethsaida (not far from Capernaum; Robinson, neuere Forsch. p. 457 ff.),
John 20:30.

ἐν τύρῳ κ. σιδ., κ. τ. λ.] Even these wickedheathencities would have been
brought to amendment long ago with deep sorrow for their sins. The penitent
sorrow is representedby ἐν σάκκ. κ. σποδῷ, a form of mourning in popular
use among the Jews (comp. on Matthew 6:16).
ἐν σάκκῳ]i.e. in the dark, sack-shapedmourning attire, made of coarse cloth,
and drawn over the nakedbody; Gesenius, Thes. III. p. 1336.
Matthew 11:22. πλήν] however, in the sense ofceterum, that is, to add nothing
more, I tell you. Frequently used in this wayby classicalwriters, and comp.
note on Ephesians 5:33.
Matthew 11:23. And thou, Capernaum, who hast been exalted to heaven, i.e.
raisedto the highest distinction through my dwelling and labouring within
thee, wilt be brought down to Hades, namely, on the day of judgment, to
undergo punishment in Gehenna; see Matthew 11:24. Grotius, Kuinoel,
Fritzsche interpret the exaltation of Capernaum as referring to its prosperity,
derived from trade, the fisheries, and so on. But this is not in keeping with the
connectionas indicated by ἐν αἷς ἐγένοντο αἱ πλεῖσται δυνάμεις αὐτοῦ in
Matthew 11:20.
Still more humiliating than the comparisonwith Tyre and Sidon, is that with
Sodom; because the responsibility was greatestin the case of Capernaum.
ἔμειναν ἄν] This ἄν, here and in Matthew 11:21, is simply according to rule,
because the antecedentclauses containa sumtio ficta (Ellendt, Lex. Soph. I. p.
488).
Matthew 11:24. Comp. on Matthew 10:15.
ὑμῖν … σοί] Euth. Zigabenus: τὸ μὲν ὑμῖν πρὸς τοὺς πολίτας τῆς πόλεως
ἐκείνης εἴρηται·τὸ δὲ σοὶ πρὸς τὴν πόλιν. The ὑμῖν, that is, does not refer to
the audience (see Matthew 11:22).
Observe further in Matthew 11:21-24, first, how the passageassumesthe form
of a weighty climax; and then, secondly, the solemnparallelism of the
antecedentclauses in Matthew 11:21;Matthew 11:23, and of the threatened
punishments in Matthew 11:22;Matthew 11:24.

Copyright Statement
Bibliography
Meyer, Heinrich. "Commentary on Matthew 11:20". Heinrich Meyer's
Critical and ExegeticalCommentary on the New Testament.
https:https://www.studylight.org/commentaries/hmc/matthew-11.html. 1832.
Johann Albrecht Bengel's Gnomonof the New Testament
Matthew 11:20. τότε ἤρξατο, then He began) He had not previously
upbraided them. This upbraiding is the prelude to the Last Judgment. Every
hearer of the New Testamentis either much more blessed(v. 11) or much
more miserable than them of old time.— δυνάμεις, mighty works)See
Matthew 11:5. [Repentance and the knowledge ofJesus Christ are always
conjoined.—V. g.]
Copyright Statement
Bibliography
Bengel, JohannAlbrecht. "Commentary on Matthew 11:20". Johann
Albrecht Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/matthew-11.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible

Our Lord had hitherto spent most of his time in Galilee, and the cities
belonging to that province: there both John the Baptist and himself had
preachedthe gospel, there he had wrought many miracles, by both aiming at
their repentance;but there were multitudes that did not receive him, nor
would be brought to any sight of their sins, or any acknowledgmentofhim as
the Messias.He now begins to reprove them smartly, not that they did not
applaud and commend him, but because they did not repent. This was
Christ’s end in all his preaching, and in all his miraculous operations, to bring
men to repentance, and to receive him as the Messias;and this should be the
greatend pursued by all his ministers.
Copyright Statement
Bibliography
Poole, Matthew, "Commentaryon Matthew 11:20". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/matthew-11.html. 1685.
Justin Edwards' Family Bible New Testament
Upbraid; rebuke and denounce judgments againstthem.
Copyright Statement
Bibliography

Edwards, Justin. "Commentary on Matthew 11:20". "FamilyBible New
Testament". https:https://www.studylight.org/commentaries/fam/matthew-
11.html. American TractSociety. 1851.
Whedon's Commentary on the Bible
§ 40. — UPBRAIDING OF THE IMPENITENTCITIES, Matthew 11:20-24.
20. The cities — The children who justified divine wisdomwere but the few.
Whole cities rejectedit, to whom it had been offered in all its beauty and
power. Upbraid — Rebuke, reprove. Repentednot — Our Lord upbraided
not the bare walls or buildings of the cities, but the individuals in them who
could repent of sin, but would not. As the Lord passedfrom considering
John’s wavering faith to the faithlessnessofthat generation, so now he passes
from that generationto the cities who had been most favoured, and were
therefore most guilty of want of faith. Mighty works — There are those who
maintain that miracles, even if performed, are no proof of a divine message.
But this is as contrary to common sense as it is to Scripture. Mankind fully
believe with their ordinary common sense that if a man in the name of God
perform undoubted miracles, he is a messengerfrom God. Such is the
doctrine of our Lord in this and many other passages.
Copyright Statement
Bibliography
Whedon, Daniel. "Commentary on Matthew 11:20". "Whedon's Commentary
on the Bible". https:https://www.studylight.org/commentaries/whe/matthew-
11.html. 1874-1909.

PeterPett's Commentary on the Bible
‘Then he beganto upbraid the cities in which most of his mighty works were
done, because they did not repent.’
Note here the difference betweenHis approachto John and His approachto
these people. To the seeking heartof John He had pointed to His works with a
promise of blessing (Matthew 11:5-6), but to these people whose hearts were
hardened He pointed to His works with a promise of judgment. His words did,
of course, still contain within them an offer of mercy. It was still not too late to
repent. But He did not see much chance of many of them doing so.
The cities or towns mentioned here were on the north westcorner of the Sea
of Galilee, not far from eachother. Capernaum was the place where Jesus’
family were now living, and which He had seeminglyestablishedas a kind of
headquarters. The Bethsaida mentioned here was probably a different one
from Bethsaida Julius. Chorazin is mentioned nowhere else. But necessarilyin
view of the prominence of Capernaum in His life these were the towns in
which in His earlier days He operated most, and who had thus brought their
sick to Him for healing in most abundance.
Thus these towns had also beheld in most abundance the mighty works which
were evidence of His Messiahship(compare Luke 4:23). People oftensay, ‘If
only I could see signs, I would believe.’These towns give them the lie. They
had seensigns in abundance, but they had still not repented and believed.
They had acceptedallthat God would give them, but they had not genuinely
responded. Many probably still admired Jesus, and they no doubt discussed
Him with some awe, (although less as time went by), but what they had heard
and seenhad not sufficiently moved their hearts. They still went about their
ordinary lives unchanged. So Jesus now turns and delivers His verdict on
them. They have had their opportunity and now He will move on to others.
Copyright Statement

Bibliography
Pett, Peter. "Commentary on Matthew 11:20". "PeterPett's Commentaryon
the Bible ". https:https://www.studylight.org/commentaries/pet/matthew-
11.html. 2013.
Expository Notes ofDr. Thomas Constable
The Greek wordoneidizein translated "reproach" (NASB)and "denounce"
(NIV) is a strong word that conveys deep indignation (cf. Matthew 5:11;
Matthew 27:44). Jesus did not denounce these cities because they actively
opposedHis ministry. He did so because the residents refusedto repent in
spite of the many miracles that Jesus and His disciples had performed there
(cf. Matthew 3:2; Matthew 4:17). The verb "to be done" (Gr. egenonto)looks
at Jesus" Galileanministry as completed (cf. Matthew 11:21). [Note: M"Neile,
p159.]
Copyright Statement
Bibliography
Constable, Thomas. DD. "Commentaryon Matthew 11:20". "Expository
Notes ofDr. Thomas Constable".
https:https://www.studylight.org/commentaries/dcc/matthew-11.html. 2012.

Schaff's Popular Commentary on the New Testament
Matthew 11:20. Then began he. Probably ‘pointing to a pause or change of
manner of our Lord.’
To upbraid. Often used of men in a bad sense, here, implying moral
disapproval and righteous indignation.
Wherein most of his mighty works were done. Probably only the smallestpart
of our Lord’s miracles are detailed by the Evangelists (comp. John 21:25). We
have no accountof any miracles in ‘Chorazin’ and ‘Bethsaida’(Matthew
11:21).
Becausethey repented not. The object of the miracles was to lead to
repentance.
Copyright Statement
Bibliography
Schaff, Philip. "Commentary on Matthew 11:20". "Schaff's Popular
Commentary on the New Testament".
https:https://www.studylight.org/commentaries/scn/matthew-11.html. 1879-
90.
The Expositor's Greek Testament
Matthew 11:20. τότε, then, cannotbe pressed. Luke gives the following words
in instructions to the Seventy. The realhistorical occasionis unknown. It may
be a reminiscence from the preaching tour in the synagoguesofGalilee
(Matthew 4:23). The reflections were made after Jesus had visited many

towns and wrought many wonderful works ( δυνάμεις).— οὐ μετενόησαν:this
the generalfact;no deep, permanent change of mind and heart. Christ
appearing among them a nine days’ wonder, then forgottenby the majority
preoccupiedwith material interests.
Copyright Statement
Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on Matthew 11:20". The
Expositor's Greek Testament.
https:https://www.studylight.org/commentaries/egt/matthew-11.html. 1897-
1910.
E.W. Bullinger's Companion Bible Notes
Then. Marking another stage ofHis rejection. Figure of speech
Chronographia.
cities. Put by Figure of speechMetonymy (of Subject) for their inhabitants.
App-6.
wherein = in which. Greek. en, as in Matthew 11:1.
mighty works. Greek plural of dunamis (App-172.) See note on John 2:18.
were done = had takenplace.
repented. Greek. metanoeo.App-111.
Copyright Statement

Bibliography
Bullinger, Ethelbert William. "Commentary on Matthew 11:20". "E.W.
Bullinger's Companion bible Notes".
https:https://www.studylight.org/commentaries/bul/matthew-11.html. 1909-
1922.
Commentary Critical and Explanatory on the Whole Bible - Unabridged
Copyright Statement
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on
Matthew 11:20". "CommentaryCritical and Explanatory on the Whole Bible
- Unabridged". https:https://www.studylight.org/commentaries/jfu/matthew-
11.html. 1871-8.
Ellicott's Commentary for English Readers
(20) Then beganhe to upbraid.—The rebuke is inserted by St. Luke in our
Lord’s charge to the Seventy (Luke 10:13-15). As in the case ofthe passages

common to both Evangelists in Matthew 10 and Luke 10, we need not assume
that the former has compiled a discourse from fragments collectedseparately.
It is far more natural and probable to believe that our Lord in this case, as in
others, used at different times the same, or nearly the same, forms of speech.
Copyright Statement
Bibliography
Ellicott, Charles John. "Commentary on Matthew 11:20". "Ellicott's
Commentary for English Readers".
https:https://www.studylight.org/commentaries/ebc/matthew-11.html. 1905.
Treasuryof Scripture Knowledge
began
Luke 10:13-15
upbraid
Psalms 81:11-13;Isaiah 1:2-5; Micah6:1-5; Mark 9:19; 16:14; James 1:5
because
12:41;21:28-32;Jeremiah8:6; Acts 17:20;2 Timothy 2:25,26;Revelation
2:21; 9:20,21;Revelation16:9,11

PRECEPTAUSTIN RESOURCES
GREG ALLEN
"What Have You Done with Jesus'GreatWorks? "
Matthew 11:20-24
Theme: To behold Jesus'greatworks, andyet not respond with repentance, is
to bring even more severe judgment upon ourselves.
(Delivered Sunday, April 23, 2006 at Bethany Bible Church. All Scripture
quotes, unless otherwise indicated, are from the New King James Version.)
We continue our study of Matthew's Gospelthis morning. And as we do, we
come to a passage in this Gospelthat marks a turning point in Jesus'public
ministry. It's a shocking and serious turning point. In fact, I readone
commentatorthat said you can draw a big dark dividing line betweenthe
nineteenth verse of Matthew 11, and the twentieth verse - and that "[T]ruth
flows down to opposite oceans fromthis point".1
The transition betweenverse 19 and verse 20 involves a dramatic change in
the wayJesus spoke to those who beheld Him in His public ministry. He turns
from expressing Himself as the meek and lowly "Teacher",to expressing
Himself as the strong and stern "Judge" of all those who rejectedHis
teaching.
And what was the key reasonfor this change? It was because ofthe factthat,
even though people saw Jesus'miracles and listened to His teaching, they did
not repent because ofwhat they saw and heard.
* * * * * * * * * *

Let's take the time to considerthe context of this morning's passage. Jesus
had been introduced into the scene by John the Baptist - the bold preacher
whose message was "Repent, forthe kingdom of heavenis at hand" (Matthew
3:2). Then, after John was thrown into prison, Jesus Himself took up that very
same message;saying, "Repent, for the kingdom of heaven is at hand" (4:17).
He went all over Galilee, teaching and preaching this message -and
establishing His identity as the promised King by the fact that He healed "all
kinds of sicknessesand all kinds of diseasesamong the people" (4:23).
As we have studied the flow of events in Matthew's Gospeltogether, we've
seenthat Jesus - as the promised King of the Jews - taught the principles of
His kingdom in what we call"the Sermon on The Mount" (Matthew 5-7). And
then, after He had finished preaching that greatsermon and came down
among the people and into Capernaum, He validated His identity by
performing one wondrous work after another. He healed a leper with but a
word (8:1-4). He healeda centurion's servant from a distance - with nothing
more than a command (8:5-13). He raisedPeter's mother-in-law from a sick-
bed (8:14-15);and then spent the evening healing all who came to Him at
Peter's house (8:16-17).
Jesus displayed His superiority over the natural forces of this world by
commanding a storm at sea to be still (8:23-27). He displayed His authority
over the spiritual realm by casting demons out of the two demon-possessed
men of the Gergesense(8:28-34). He even displayed His authority to forgive
sins through the healing of a paralyzed man among many eyewitnesses(9:1-8).
His miracles became more and more public - healing a sick womanin the
midst of the crowd that pressedin on Him (9:20-22);raising the daughter of
the synagogue rulerfrom the dead as a crowd followedHim (9:18-19, 23-26);
restoring sight to two blind men by the side of the road as crowds beheld Him
(9:27-31);and giving voice and hearing to a deaf and mute man that the
crowds had brought before Him (9:32-34).
But we begin to detectthe rumblings of rejection. Though the crowdsaid, "It
was never seenlike this in Israel!" (9:33), the Pharisees said, "He casts out
demons by the ruler of the demons" (v. 34). They saw His works;but they
were not responding as they should.

Then, in Chapter 10, He choosesHis twelve apostles andsends them out to the
cities of Israel to heal in His name, castout demons in His power, and to
proclaim Him before His people. But He was not received;and His callto
repentance was not responded to. Even after all that He did before them -
even after all that they saw - they still did not obey His fundamental call;
"Repent, for the kingdom of heaven is at hand."
Finally, in front of the people of His own home town - Capernaum - Jesus
spoke of John the Baptist; and then declared:
"But to what shall I liken this generation? It is like children sitting in the
marketplaces andcalling to their companions, and saying:
'We played the flute for you,
And you did not dance;
We mourned to you,
And you did not lament.'
For John came neither eating nor drinking, and they say, 'He has a demon.'
The Son of Man came eating and drinking, and they say, 'Look, a glutton and
a winebibber, a friend of tax collectors andsinners!' But wisdom is justified
by her children" (Matthew 11:16-19).
And that brings us to this morning's passage. You canconsiderthe verses that
I just read to be the end of one way Jesus dealt with those who resistedHim.
You can considerthe passageI'm about to read to be the beginning of another
way. And you can considerthere to be a dark, bold line drawn betweenthem.
From this point on, Jesus changes His basic emphasis from that of a gentle
Teacherto that of a righteous Judge. He begins to speak differently. Matthew
writes;
Then He beganto rebuke the cities in which most of His mighty works had
been done, because they did not repent: "Woe to you, Chorazin! Woe to you,
Bethsaida!Forif the mighty works which were done in you had been done in
Tyre and Sidon, they would have repented long ago in sackclothand ashes.
But I sayto you, it will be more tolerable for Tyre and Sidon in the day of

judgment than for you. And you, Capernaum, who are exalted to heaven, will
be brought down to Hades; for if the mighty works which were done in you
had been done in Sodom, it would have remained until this day. But I say to
you that it shall be more tolerable for the land of Sodomin the day of
judgment than for you" (Matthew 11:20-24).
* * * * * * * * * *
There is a question that I'm often asked. Perhaps you have been askedit too.
Perhaps you have askedit yourself. "What happens to people in far-away
lands who do not get to hear the gospel? What about those who never get a
chance to hear about Jesus and believe on Him? What is God's plan for
them?"
That's a goodquestion. And I'm not sure that we canreally know the answer
to full satisfaction. Iam comforted by the affirmation that the Bible makes;
"Shall not the Judge of all the earth do right?" (Genesis 18:25). I may not
know in a complete way what God's plan will be on the day of judgment for
those people in other lands who haven't heard the gospel. But I know that God
is a merciful and goodGod; and I am confident that, when all the facts are in,
He will prove to have judged all people throughout the world in a way that is
just and fair - according to the light they had, and what they did with it. No
one will be able to accuse Him of injustice.
I believe that this passage - to some degree - reminds us of that fact. And
what's more, I DO know - with absolute certainty - one aspectof God's plan
for those in far-awaylands who have not heard about Jesus. Thatis, that you
and I must work to get the gospelmessageto them and make sure they do get
the opportunity to hear!
But this passage,it seems to me, answers anotherquestion - one that most
people aren't so eagerto ask. It seems to me that the Lord is forcing upon us
the question: "What happens to people who have had lots of opportunities to
hear the gospel? Whatabout those who receive an abundance of opportunities
to hear about Jesus, to respond to His call, and to receive His saving grace -
and yet, in the end, refuse to respond to the opportunities as they should?
What about those who clearlyperceive who Jesus is, who clearly hear about

His mighty works, and who are clearlytaught His call, "Repent, for the
kingdom of heaven is at hand" . . . and yet, who still do not to repent? What is
God's plan for them?"
I don't very often hear people asking that question; do you? And to be honest,
when it comes to our ownculture, it is a far more relevant question than the
other! Well; the Lord answers it for us in this passage;and His answeris a
surprising and sobering one indeed! Here, the King of kings and Lord of lords
teaches us that, to behold His greatworks, and not respond with repentance,
is to bring even more severe judgment upon ourselves than if we had never
heard at all!
* * * * * * * * * *
Now I hope you know me wellenough to know that these aren't the kind of
themes I enjoy preaching on. I do so, not because I delight to; but because, if I
didn't, I would not be true to God's word. But to gain a proper perspective of
this very hard rebuke from the lips of our Lord - among one of the hardest
rebukes, I would say, in the Bible - let's first go back and considercarefully
what proceededit.
Jesus came to His own people, knowing in advance that they would not receive
Him or His message. He even told His disciples, before He sent them out,
"You will be hated by all for My name's sake" (Matthew 10:22). So much of
His instructions to them concernedthe fact that they would be persecuted,
and hated, and rejectedfor their associationwith Him. And of course, here in
this morning's passage,we see that He finally condemns His own people for
their rejectionof Him.
But even though He knew of this rejectionin advance, we need to notice that
He didn't begin His public ministry to His own people by bringing a sever
rebuked down upon them. Instead, He began - not with rebukes and
harshness - but with mercy. He healedthem, and taught them, and was good
and gentle toward them. When He lookedout upon them, He was moved with
compassionfor them; "becausethey were weary and scattered, like sheep
having no shepherd" (Matthew 9:36). And when we glimpse ahead in the
story, we find that even when He finally drew near Jerusalem - the city of

people who would then crucify Him - He lookedoverit and wept (Luke 19:41-
44).
Jesus was compassionate. He never compromised His fundamental messageof
the callto repentance. But He always first issuedthat call in the context of
mercy; and not first in the harshness ofa rebuke. His rebuke was proceeded
by much mercy and grace.
I believe there's a lessonfor preachers in this. Sometimes, we preachers are a
little too eagerto bang on the pulpit and shout out rebukes. But this causes me
to think that we should be very carefulabout doing that! Shouting and
banging is not the way our Saviorand Lord first presents Himself.
I think there's a lessonin this, in fact, for all of us who seek to obey His great
commission, and to present the messageofthe gospelto this world. We
shouldn't hesitate to rebuke the sin of hardness toward the gospel, and of
unrepentance towardsin, when it's time to do so. But our Lord's example
teaches us that the time to do rebuke is after a goodmeasure of grace and
mercy and compassionhad been first put into action.
That's our Savior's way with sinners. Let it be our way too.
* * * * * * * * * *
Now;let's considerthis passage. Whatdo we learn about those before whose
eyes our Savior's greatworks are displayed?
I see five key principles in this passage.And the first is that . . .
1. THE INTENTION OF THE DISPLAY OF HIS GREAT WORKS IS
REPENTANCE.
Look at how Matthew begins. "ThenHe beganto rebuke the cities in which
most of His mighty works had been done . . ." Those initial words mark-out
for us that a new time had come. Something new beganto be done that had
not been happening before; and that is that He began to rebuke the cities in
which His mighty works had been done.

He rebukes those cities that had a greatand rare privilege - that is, that Jesus
had walkedbodily in them and publically did many greatand mighty works
in the midst of them. And the reasonthat He rebuked them is because they
saw all these things, they did not repent because ofwhat they saw.
* * * * * * * * * *
I'd like to take just a moment to explain that word "repent". We tend to have
an idea that comes to mind when we hear that word; and it's usually an idea
that involves a radical change ofbehavior - a radicalturning awayfrom sin. I
believe that a change of behavior is included in the idea of "repent";but I
believe that the word - as it's being used in this verse - means much more than
just that.
The word itself, in the original language is the result of putting two Greek
words together- meta , which means"with";and nous , which means "the
understanding", or "the mind", or "the attitude of heart", or even "the
opinion". The combination of those two words gives the idea of "understand
after" or "with"; and thus, the word metanoeõ came to mean "to change
one's mind" or "understanding" or "attitude of heart" or "opinion". It
usually involved the idea of "remorse" or"regret" forhaving had the wrong
thinking in the first place.
"Repentance", then, certainly involves the idea of a change of action - a
change on the outside. But it first of all involves a change of attitude - a
change on the inside. I think a good clue to the intention of this word is found
in the invitation Jesus gives just a few verses away - in verses 28-30.He says,
"Come unto Me, all you who labor and are heavy laden, and I will give you
rest. Take My yoke upon you and learn from Me, for I am gentle and lowly in
heart, and you will find rest for your souls. For My yoke is easyand My
burden is light."
I suggestthat "to repent" - in this context - means much more than simply
changing one's behavior. It means that, from the heart, you have seen who
Jesus is and what He is like. You have come to understand that - by His
glorious works - He has proven Himself to be the Son of God and the Savior of
the world. He is the King of kings and Lord of lords. And now, understanding

that truth, you cease from trying to live independently of His rightful lordship
over you. You take Him up on His invitation; and you "come to Him" as a
sinner who is laboring and heavy laden under the burden of your own sin;
and trust in His cross as the payment for those sins. Instead of trying to go
your own way, you "take His yoke upon you" instead - which is an expression
of willing submission to His lordship over your life; and you "learn from
Him" - which is an expressionof a willingness to become His disciple and to
be taught by Him how to live.
In short, "to repent" would mean that you change your mind toward Jesus.
You ceaseto be independent of Him; and you surrender to Him from the
heart; and you become one of His totally devoted followers. You ceaseto make
yourself the central, controlling authority of your life; and you yield your life
to His lordship. Obviously, this will involve a change of action. You will, by
necessity, have to turn awayfrom sin. You will change in your behavior. But it
is, first and foremost, a change of mind - a change of attitude.
* * * * * * * * * *
Jesus performed many works and miracles before the people of His own land.
And they enjoyed the benefit of it. They marveled at His works. The flocked
around to watchthem occur. But they didn't change their minds about Him.
They didn't repent of their independent attitudes of heart. They didn't cease
from counting on their own righteousness to earnGod's favor. They didn't
turn from their own ways, and from their ownthoughts, and from their own
independent spirits; and they didn't come to Him as Savior, or take His yoke
upon themselves as their Lord, and they didn't seek to learn from Him how
He wanted them to live.
I have come to learn that the same thing happens in church. Some people can
attend church for years. They canknow and love and sing all the old hymns.
They can enjoy the fellowship. They can watchwith delight the things that
God does in the lives of others. They can even grow to know the Bible well.
They can behold His marvelous and greatworks - both in hearing them
taught, and in seeing them displayed before their very eyes. And yet, they can
do it all without ever surrendering themselves to the Lord Jesus. Theycan

look at it all with a disconnectedinterest - as if from afar - and still remain the
same on the inside. They can enjoy being "consumers" ofthe goodthings that
church has to offer; and yet never truly repent from within the heart..
And as this morning's passage teaches us that the intention of Jesus'mighty
works being displayed among people was to bring them to the place of genuine
repentance - that they would change their minds toward Him, allow Him to
save them, and become His obedient followers from then on. The purpose - the
intention of it all - is repentance!As Titus 2:11-14 tells us;
For the grace of God that brings salvationhas appearedto all men, teaching
us that, denying ungodliness and worldly lusts, we should live soberly,
righteously, and godly in this presentage, looking for the blessedhope and
glorious appearing of our greatGod and Savior Jesus Christ, who gave
Himself for us, that He might redeem us from every lawless deedand purify
for Himself His own specialpeople, zealous for goodworks (Titus 2:11-14).
So let's be honestabout the situation. Have you come to the point in your life
where you have truly experienceda heart-felt "repentance"?Have you
"changedyour mind" about Jesus Christ, and are you now surrendered to
Him as your Savior and Lord?
If not, then you have spent all this time encountering Him in the pages of
Scripture and in the preaching of the gospel, and have badly missedthe whole
point! May God lead us to respond to the mighty works of Christ with
genuine"repentance"!May we obey His clearcall: "Repent. . .!"
* * * * * * * * * *
Now, look at what Jesus goesonto sayin His severe rebuke. He says, "Woe to
you, Chorazin! Woe to you, Bethsaida!For if the mighty works which were
done in you had been done in Tyre and Sidon, they would have repented long
ago in sackclothand ashes. But I sayto you, it will be more tolerable for Tyre
and Sidon in the day of judgment than for you" (vv. 21-22).
Chorazin and Bethsaida were cities along the northern shore of the Sea of
Galilee - not far from Capernaum, where Jesus lived and ministered. He had
apparently done mighty works in those cities - even though we have no record

of them in the Scriptures. The Bible suggests to us elsewhere thatthere were
many works that Jesus did which are not recordedfor us in the Gospel
accounts (John 20:30);and perhaps these works in these two cities are among
them.
These cities were privileged. Jesus walkedin them in person; and performed
works - mighty works - in them. But these cities also receiveda severrebuke
from the Saviorbecause the people living in them did not repent as a result of
those works. And so, Jesus compares these cities with two other cities -
notorious cities in the Old Testamenttimes as proverbial enemies of the
people of Israel2. Jesus lets the people of Chorazin and Bethsaida know that if
the same works that had been done in them had been done in Tyre and Sidon
instead, those two notorious cities would have repented! They would have
repented long ago and would not have become consideredthe notorious
enemies of Israelthat they were known as in history. In fact, they would have
repented to the greatestpossible extremity - that is, to repent in "sackcloth
and ashes"3.
Now perhaps, when Jesus spoke these words againstChorazinand Bethsaida,
the people of Capernaum were listing in and nodding their heads. Perhaps
they thought of their city as an esteemedand elevatedcity - far above the
cities of Chorazin and Bethsaida;because Jesus Himselflived in Capernaum
and performed so many of His works there. The citizens of Capernaum were
proud of being able to claim that Jesus was their own "celebrity" citizen.
They imagined that they were sure to be exaltedto heaven. After all, on the
sign along the road that said"Welcome to beautiful Capernaum";it said in
bold letters below, "Hometown of Jesus - the workerofmany mighty
wonders!"
But Jesus then turned to them and said something utterly unexpected; "And
you, Capernaum, who are exaltedto heaven, will be brought down to Hades;
for if the mighty works which were done in you had been done in Sodom, it
would have remained until this day. But I sayto you that it shall be more
tolerable for the land of Sodom in the day of judgment than for you" (vv. 23-
24). Far from destined to being exaltedto heaven, Capernaum was doomed to

be castdown to hell! Jesus had performed those mighty works before their
very eyes;and yet, they did not repent because ofwhat they saw.
In fact, Jesus gives them the greatestshockofall. He mentions Sodom - a city
notorious to the extreme in the Old Testamentfor its wickedness;a city that
came to be proverbial because of of how God destroyedit for its sinfulness4.
And He lets the people of Capernaum know that if the same mighty works
that had been done in their city had been done in Sodominstead, Sodom
would have remained as a city even to that very day - instead of having been
destroyedby God.
* * * * * * * * * *
The keytheme in all of this is the failure to respond to the callfor repentance.
And the first principle we've seenis that the intention of those displays of
Jesus'mighty works among His own people was that they would then respond
with that very repentance that was calledfor.
Well; they did not. And this leads us to considera few other principles that we
find in this passage. We see, forexample, that . . .
2. THE CHOICE OF WHO IT IS THAT BEHOLDS HIS WORKS IS A
MYSTERYOF GOD'S SOVEREIGN GRACE.
Do you notice in this that, as the divine Son of God, Jesus knows perfectlyhow
other people groups in other times would have respondedto His mighty
works? He says that if those works had been performed long ago in the
ancient, pagan cities of Tyre and Sidon, they would have repented in sackcloth
and ashes. It would have resulted in a marvelous spiritual revival.
And what about Sodom? God had once made the promise that if only ten
righteous people could have been found in it, He would not have destroyed it
(Genesis 18:32). But the only righteous people that could be found were Lot
and his tiny family. And today, the ruins of Sodom cannoteven be found. And
yet, Jesus lets us know that if His mighty works had been performed in that
wickedcity, the people living in it then would have been spared destruction;
and the city of Sodom would have remained even until the day Jesus spoke
these words.

As the Son of God, Jesus knew perfectlyhow those people, living centuries
before that time, would have responded to His works!And yet - in the wisdom
of the Father- the very works ofJesus that would have led them to repentance
were not revealedto them. Instead, those same works were revealedto people
who would not repent. What a mystery of God's sovereigntythis is!
I believe that the only way that we can understand this is by what Jesus says
next;
At that time Jesus answeredand said, "I thank You, Father, Lord of heaven
and earth, that You have hidden these things from the wise and prudent and
have revealedthem to babes. Even so, Father, for so it seemedgoodin Your
sight. All things have been delivered to Me by My Father, and no one knows
the Sonexcept the Father. Nordoes anyone know the Father exceptthe Son,
and the one to whom the Son wills to reveal Him (Matthew 11:25-27).
It's not for us to ask why Christ isn't revealedmore often to people who will
respond. That's a matter of God's sovereignchoice. Instead, we need to realize
the factthat His mighty works have been revealedto us. And once we do, the
question becomes, "Whata privileged time I live in! I know of His works!But
what have I done with the factthat Jesus'mighty works have been revealedto
me? Have I responded with true repentance? Have I trusted Him?"
* * * * * * * * * *
A third principle is that . . .
3. THE IMPACT UPON US WHEN WE BEHOLD HIS WORKS IS WHAT
REVEALS THE CHARACTER OF OUR HEARTS.
Chorazin and Bethsaida saw His works. Capernaumsaw them too. They had
an advantage over all of the cities and people groups that have existed in
history, because they actually saw Jesus and beheld His mighty works with
their own eyes and in their very midst. Others who did not see what they saw
would have repented if they had. But these who saw what others were not
granted to see did not repent.

The characterofone's heart is not revealed by the having the privilege of
seeing the mighty works ofJesus with one's own eyes. Today, it's not the
possessionofmany Bibles and an abundance of the preaching of the gospel
that reveals our character. Rather, its the impact those things have on our
hearts that makes the difference and reveals the truth about us. These cities
thought that they were elevatedto the heavens because of what they were
privileged to see;but Jesus let's them know that they stand condemned - not
because ofwhat they saw, but because ofwhat they did not do BECAUSE of
what they saw.
Later on in this Gospel, Jesus willsay;
"The men of Nineveh [that ancient, wickedcity to which Jonahwas sent] will
rise up in the judgment with this generationand condemn it, because they
repented at the preaching of Jonah;and indeed a greaterthan Jonahis here.
The queen of the South [that monarch of ancient Ethiopia who heard of
Solomonand sought out his wisdom] will rise up in the judgment with this
generationand condemn it, for she came from the ends of the earth to hear
the wisdomof Solomon;and indeed a greaterthan Solomonis here (Matthew
12:41-42).
These never saw Jesus'mighty works. They saw lesserworks ofGod - through
Jonahand Solomon. And yet, they responded with genuine repentance and a
true seeking afterGod because ofwhat they saw. And their response to what
they saw revealedthe characterof what was truly in their hearts. And yet,
those of Chorazin and Bethsaida and Capernaum who had a clearer blessing
from God - the blessing of seeing the mighty works of Jesus firsthand - did not
respond with genuine repentance. Their response revealedthe characterof
what was in their hearts.
You and I have the testimony of Jesus in an even clearerwaythan they did.
What does our response revealto be the condition of our hearts?
* * * * * * * * * *
A fourth principle is that . . .

4. THE VERDICT UPON THOSE WHO DO NOT REPENT AT HIS
WORKS IS ONE OF "WOE".
Jesus uses a word that sounds like what it means - " Ouai !" It means "Alas!"
or "Woe!" It's an expressionof deep sorrow and compassion. Jesus is saying,
"How terrible it will be for you, Chorazin! How terrible it will be for you,
Bethsaida!" The Living Translation has it, "What horrors await you . . .!"
What a chilling thing for anyone to say; but how much more chilling when it
is the Sonof God who says it!
And to Capernaum - who thought that it was "exaltedto heaven" - He says,
"And you . . . will be castdown to Hades . . ." Far from exalted to the highest
place, it would be insteadthrust down to the lowest!And when we realize that
these words are spokenin the contextof Capernaum receiving greater
judgment than Sodom - the city that was utterly destroyed by fire and
brimstone falling upon it from the very heavens - we can only say, "What
horrible judgment is it that awaits Capernaumat the day of judgment? What
unspeakable woe?"
This underscores the dreadful seriousnessoffailing to respond to the works of
Jesus as we should. Those works revealHis identity and His authority. To not
respond with repentance from sin, and with a sincere trust in Him, is to
disregardthe Judge of all the earth - and then to be destined to stand before
Him in judgment!
* * * * * * * * * *
And that leads us to a final principle . . .
5. THE DESTINYOF THOSE WHO BEHOLD HIS WORKS, BUT DO NOT
REPENT,IS A MORE SEVERE JUDGMENT.
Jesus says to Chorazin and to Bethsaida, "ButI say to you, it will be more
tolerable for Tyre and Sidon in the day of judgment than for you." And He
says to Capernaum, "But I say to you, that it shall be more tolerable for the
land of Sodom in the day of judgment than for you." And the reasonis
because Tyre and Sidon and Sodom could not repent! They never heard. But

Chorazin and Bethsaida and Capernaum heard much - and saw much - and
yet, never repented.
Do you realize what this means? It means that, of course, that the Judge of all
the earth will do what is right and just towardthose who sinned but never
heard. But it also means that He will do what is right and just toward those
who heard and refused to repent! It means that the experience of Jesus'
presence without, repentance of heart, brings a greaterdamnation upon the
soul than will be experiencedby those who sinned but never heard.
This means that there will be those who this world now admires and applauds
for their outward show of religion; but who will then be a cause of
inexpressible astonishment and horror in the day of judgment - because, in
spite of all their outward religion, they did not and would not repent in their
hearts.
It means that there will be those on that greatday of judgment who knew of
Jesus mighty works - but who did not repent when they could - who will then
wish that they had been among those who had never heard at all!
* * * * * * * * * *
And so, I hope you cansee that the real question to ask is not, "What about
those who never get a chance to hear about Jesus and believe on Him?" The
real question that the Lord makes us ask this morning is, "Whatabout those
of us who have lots of chances to hear - but who refuse to do what we should
do with what we hear, and repent from the heart?"
You and I, you see, standin an even greaterplace of advantage than the
people who heard Him speak these words. The truth of who Jesus is and what
He has done has been presentedto us in a far more clearway than even those
who heard Him speak these words;because we have those things recorded
and explained fully for us in the pages ofScripture. What will you do with the
mighty works ofJesus that the Scriptures tell us about?
The best thing to do is make sure - make very sure - you have responded to
the offer He has made after issuing the words of this sharp rebuke;

"Come unto Me, all you who labor and are heavy laden, and I will give you
rest. Take My yoke upon you and learn from Me, for I am gentle and lowly in
heart, and you will find rest for your souls. For My yoke is easyand My
burden is light" (Matthew 11:28-30).
To obey those words from the heart - that's a true response ofrepentance!
1DonaldGrey Barnhouse, His Own ReceivedHim Not, But . . . (New York:
Fleming H. RevellCo., 1933), p. 77;cited in StanleyD. Toussaint, BeholdThe
King: A Study of Matthew (Portland, OR: Multnomah Press, 1980), p. 155.
2See Isaiah23;Ezekiel26-28;and Amos 1:9-10.
3See 2 Sam. 13:19;Jonah 3:6; Esther 4:3; and Jeremiah 6:26.
4See Genesis18-19;also Matthew 10:15; Mark 6:11; Luke 10:12; Romans
9:29; 2 Peter2:6; and Jude 7.
Misseda message?Check the Archives!
Copyright © 2006 BethanyBible Church, All Rights Reserved
BARCLAY
He Accent Of HeartbrokenCondemnation (Matthew 11:20-24)
11:20-24 Thenhe beganto reproach the cities in which the most numerous of
his deeds of powerhad been done, because they did not repent. "Alas for you
Chorazin! Alas for you Bethsaida!For, if the deeds of power which happened
in you had happened in Tyre and Sidon, they would have repented in
sackclothand ashes long ago. But I tell you, it will be easierfor Tyre and
Sidon in the day of judgment than for you! And you Capernaum, is it not true
that you have been lifted up to heaven? You will go down to Hell, for, if the

deeds of powerwhich happened in you had happened amongstthe men of
Sodom, they would have survived to this day. But I tell you--it will be easier
for the land of the men of Sodom in the day of judgment than for you."
When John came to the end of his gospel, he wrote a sentence in which he
indicated how impossible it was ever to write a complete accountof the life of
Jesus:"But there are also many other things which Jesus did; were every one
of them to be written, I suppose that the world itself could not contain the
books that would be written." (John 21:25). This passageofMatthew is one of
the proofs of that saying.
Chorazin was probably a town an hour's journey north of Capernaum;
Bethsaida was a fishing village on the westbank of Jordan, just as the river
entered the northern end of the lake. Clearlythe most tremendous things
happened in these towns, and yet we have no accountof them whatever. There
is no recordin the gospels ofthe work that Jesus did, and of the wonders he
performed in these places, and yet they must have been amongsthis greatest.
A passagelike this shows us how little we know of Jesus;it shows us--and we
must always remember it--that in the gospels we have only the barestselection
of Jesus'works. The things we do not know about Jesus far outnumber the
things we do know.
We must be careful to catchthe accentin Jesus'voice as he saidthis. The
RevisedStandard Version has it: "Woe to you, Chorazin! Woe to you,
Bethsaida!" The Greek word for woe which we have translated"alas" is ouai
(Greek #3759);and ouai expresses sorrowfulpity at leastas much as it does
anger. This is not the accentof one who is in a temper because his self-esteem
has been touched; it is not the accentof one who is blazingly angry because he
has been insulted. It is the accentof sorrow, the accentof one who offered men
the most precious thing in the world and saw it disregarded. Jesus'
condemnation of sin is holy anger, but the angercomes, not from outraged
pride, but from a brokenheart.
What then was the sin of Chorazin, of Bethsaida, ofCapernaum, the sin which
was worse than the sin of Tyre and Sidon, and of Sodom and Gomorrah? It
must have been very serious for again and again Tyre and Sidon are

denounced for their wickedness (Isaiah23:1-18 ; Jeremiah25:22;Jeremiah
47:4; Ezekiel26:3-7; Ezekiel28:12-22), andSodom and Gomorrahwere and
are a byword for iniquity.
(i) It was the sin of the people who forgotthe responsibilities of privilege. To
the cities of Galilee had been given a privilege which had never come to Tyre
and Sidon, or to Sodom and Gomorrah, for the cities of Galilee had actually
seenand heard Jesus. We cannotcondemn a man who never had the chance
to know any better; but if a man who has had every chance to know the right
does the wrong, then he does stand condemned. We do not condemn a child
for that for which we would condemn an adult; we would not condemn a
savage forconduct which we would condemn in a civilized man; we do not
expectthe person brought up in the handicaps of a city slum to live the life of
a person brought up in a goodand comfortable home. The greaterour
privileges have been, the greateris our condemnation if we fail to shoulder the
responsibilities and acceptthe obligations which these privileges bring with
them.
(ii) It was the sin of indifference. These cities did not attack Jesus Christ; they
did not drive him from their gates;they did not seek to crucify him; they
simply disregardedhim. Neglectcankill as much as persecutioncan. An
author writes a book;it is sentout for review;some reviewers may praise it,
others may damn it; it does not matter so long as it is noticed; the one thing
which will kill a book stone dead is if it is never noticed at all for either praise
or blame.
An artist drew a picture of Christ standing on one of London's famous
bridges. He is holding out his hands in appealto the crowds, and they are
drifting past without a secondlook;only one girl, a nurse, gives him any
response. Here we have the modern situation in so many countries today.
There is no hostility to Christianity; there is no desire to destroy it; there is
blank indifference. Christ is relegatedto the ranks of those who do not matter.
Indifference, too, is a sin, and the worstof all, for indifference kills.
It does not burn a religion to death; it freezes it to death. It does not behead it;
it slowly suffocatesthe life out of it.

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