Matthew 11:21 Maoni

In this chapter we have, I. The constant and unwearied diligence of our Lord Jesus in his great work of preaching the gospel (Mat 11:1). II. His discourse with the disciples of John concerning his being the Messiah (Mat 11:2-6). III. The honourable testimony that Christ bore to John Baptist (Mat 11:7-15). IV. The sad account he gives of that generation in general, and of some particular places with reference to the success, both of John's ministry and of his own (v. 16-24). V. His thanksgiving to his Father for the wise and gracious method he had taken in revealing the great mysteries of the gospel (v. 25, 26). VI. His gracious call and invitation of poor sinners to come to him, and to be ruled, and taught, and saved by him (v. 27-30). No Where have we more of the terror of gospel woes for warning to us, or of the sweetness of gospel grace for encouragement to us, than in this chapter, which sets before us life and death, the blessing and the curse.

And it came to pass,.... In the course of things, and as before determined and resolved on, that when Jesus had made an end of commanding his twelve disciples; when he had given them a commission to preach the Gospel, had finished all his instructions he thought fit to give them, and orders he enjoined them, relating to that work; as where they should go, what they should say, how they should behave, and what treatment they should meet with; and had given them all proper advice and encouragement, he departed thence, from the place where he then was: he did not desist either from the ministry of the word, or from working of miracles, but went out into other parts of the country, to teach and to preach in their cities: meaning either in the cities of the Jews, or in the cities of his disciples; and these, either the cities they belonged to, from whence they came, namely, the cities of Galilee; for the disciples were Galilaeans, and in which parts Christ now was; or else the cities where he sent them to preach first, and then came himself, and confirmed their doctrine by his own ministry and miracles.

But I say unto you,.... What may be depended upon as true, and which shall certainly come to pass, however the inhabitants of these cities might flatter themselves; or in whatsoever light they might look upon their neighbours, the Tyrians and Sidonians; and fancy themselves to be the favourites of heaven, and these as the most execrable of creatures; it shall be more tolerable for Tyre and Sidon at the day off judgment, than for you. Their punishment in another world will be more mild and moderate; they will not have such severe stings of conscience, nor have reason to make such bitter reflections on themselves, as those will who have had the advantages of a Gospel revelation: all sins are not alike, nor will the punishment of them be the same; there will be degrees of torments in hell, and which the justice of God requires. These words suppose, that the men of Tyre and Sidon will be punished for their many abominable sins, committed against the law and light of nature; but that the inhabitants of Chorazin and Bethsaida, having rejected the Messiah, and the doctrines of the Gospel, against all the evidence of miracles, and convictions of their own minds, and probably sinned the sin against the Holy Ghost; as their sins are aggravated, their condemnation will be the greater, and their punishment the more intolerable.

The Lord Himself presumed repentance on the part of the Sidonians and Tyrians if they had seen the evidences of His "miracles."

Then, to show thee that they are not such by nature, He states also the name of the city out of which proceeded five apostles. For both Philip, and those two pairs of the chief apostles, were from thence.

(Verse 21, 22.) Woe to you, Chorazin; woe to you, Bethsaida: for if the mighty works had been done in Tyre and Sidon, which have been done in you, they would have repented long ago in sackcloth and ashes. But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you. Chorazin and Bethsaida, cities of Galilee, are mourned by the Savior because despite the many signs and miracles, they did not repent, and are surpassed by Tyre and Sidon, idolatrous cities given to vice. They are preferred, however, because Tyre and Sidon have only violated natural law, whereas these, after transgressing natural law, have also disregarded the signs that were performed among them. We are inquiring where it is written that the Lord performed signs in Chorazin and Bethsaida. Above, we read: 'And he went through all the cities and villages, teaching in their synagogues, and proclaiming the gospel of the kingdom and healing every disease and every affliction' (Matthew 9:35). Therefore, among the other cities and villages, it is to be presumed that the Lord also performed signs in Chorazin and Bethsaida.

Our Savior laments Chorazin and Bethsaida, cities of Galilee, because after such great miracles and acts of goodness they did not repent. Even Tyre and Sidon, cities that surrendered to idolatry and other vices, are preferred to them. Tyre and Sidon are preferred for the reason that although they trampled down the law, still Chorazin and Bethsaida, after they transgressed natural and written law, cared little for the miracles that were performed among them. If we ask where it is written that our Lord performed miracles in Chorazin and Bethsaida, we read above: “And he went around to all the towns and villages, curing every infirmity” and the rest. Thus among the other towns and villages it must be judged that the Lord performed miracles in Chorazin and Bethsaida as well.

In this word Wo, these towns of Galilee are mourned for by the Saviour, that after so many signs and mighty works, they had not done penitence. And to these are preferred Tyre and Sidon, cities given up to idolatry and vices; For if the mighty works which have been done in you had been done in Tyre and Sidon, they would have long ago done penitence in sackcloth and ashes. We ask where it is written that the Lord did wonders in Corozaim and Bethsaida? We read above, And he went about the towns and villages, healing all sicknesses, &c. (ch., 9:35.) among the rest, therefore, we may suppose that He wrought signs in Corozaim and Bethsaida. This is because Tyre and Sidon had trodden under foot the law of nature only, but these towns after they had transgressed the natural and the written Law, also made light of those wonders which had been wrought among them.

The careful reader will hesitate here; If Tyre and Sidon could have done penitence at the preaching of the Saviour, and His miracles, they are not in fault that they believed not; the sin is his who would not preach to bring them to penitence. To this there is a ready answer, that we know not God's judgments, and are ignorant of the sacraments of His peculiar dispensations. It was determined by the Lord not to pass the borders of Judæa, that He might not give the Pharisees and Priests a just occasion of persecuting Him, as also He gave commandment to the Apostles, Go not into the way of the Gentiles. Corozaim and Bethsaida are condemned because they would not believe, though Christ Himself was among them—Tyre and Sidon are justified, because they believed His Apostles. You should not enquire into times when you see the salvation of those that believe.

(De Don. Pers. 9.) It is not then true that His Gospel was not preached in those times and places, in which He foreknew that all would be such, as were many in His actual presence, who would not even believe on Him when He raised men from the dead. For the Lord Himself bears witness that they of Tyre and Sidon would have done penitence in great humility, had the wonders of the Divine power been done in them. Moreover, if the dead are judged according to those deeds which they would have done had they lived, then because these would have believed had the Gospel been preached to them with so great miracles, surely they should not be punished at all, and yet in the day of judgment they shall be punished; for it follows, But I say unto you, It shall be more tolerable for Tyre and Sidon in the day of judgment, than for you. Those then shall be punished with more, these with less severity. (De Don. Pers. 10.) A certain Catholic disputant of some note expounded this place of the Gospel in the following way; That the Lord foreknew that they of Tyre and Sidon would fall from the faith after they had believed the miracles done among them; and that therefore in mercy He did not His miracles there; because they would have incurred the heavier penalty had they lapsed from the faith after having held it, than if they had never held it at all. Or otherwise, The Lord surely foreknew His mercies with which He deigns to deliver us. And this is the predestination of the saints, namely, the foreknowledge and making ready the mercies of God, by which they are most certainly saved, whosoever are saved. The rest are left to the just judgment of God in the general body of the condemned, where they of Tyre and Sidon are left, who might have believed had they seen Christ's many miracles; but since it was not given them that they should believe, therefore that through which they might have believed was also withheld. From which it appears, that there are certain who have in their dispositions by nature a divine gift of understanding by which they would be moved to faith, if they should either hear words or see signs adapted to their minds. But if they be not by the high sentence of God set apart from the mass of perdition through the predestination of grace, then neither words nor works are set before them by God, which yet, could they have seen or heard them, would have stirred them to believe. In this general mass of perdition are the Jews also left, who could not believe so great and manifest wonders wrought before their eyes. And the cause wherefore they could not believe, the Gospel hath not hidden, speaking thus; Though he did so great miracles before them, yet could they not believe, as Esaias said, I have blinded their eyes, and hardened their heart. (John 12:37) Not in this way then were the eyes of they of Tyre and Sidon blinded, or their heart hardened, for they would have believed had they seen such wonders as these saw. But it profited those not that they could have believed, for that they were not predestinated; neither would it have been any hindrance to these that they had not power to believe, had they been so predestined that God should have enlightened their blindness, and taken away the heart of stone from within them.

We may also answer in another way. There were many in Corozaim and Bethsaida who would believe, and many in Tyre and Sidon who would not believe, and therefore were not worthy of the Gospel. The Lord therefore preached to the dwellers in Corozaim and Bethsaida, that they who were to believe, might be able; and preached not in Tyre and Sidon, lest perhaps they who were not to believe, being made worse by contempt of the Gospel, should be punished more heavily.

(Mor. xxxv. 6.) In sackcloth is the roughness which denotes the pricking of the conscience for sin, ashes denote the dust of the dead; and both are wont to be employed in penitence, that the pricking of the sackcloth may remind us of our sins, and the dust of the ash may cause us to reflect what we have become by judgment.

Corozaim, which is interpreted 'my mystery,' and Bethsaida, 'the house of fruits' or, 'the house of hunters,' are towns of Galilee situated on the shore of the sea of Galilee. The Lord therefore mourns for towns which once had the mystery of God, and which ought to have brought forth the fruit of virtues, and into which spiritual hunters had been sent. Tyre and Sidon axe cities of Phœnicia. Tyre is interpreted 'narrowness,' and Sidon 'hunting;' and denote the Gentiles whom the Devil as a hunter drives into the straits of sin; but Jesus the Saviour sets them free by the Gospel. We at this day see the words of the Saviour fulfilled; Corozaim and Bethsaida would not believe when the Lord came to them in person; but Tyre and Sidon have afterwards believed on the preaching of the Apostles.

So that you might understand that those who did not believe were evil not by nature, but by choice, He calls to mind Bethsaida, the city of Andrew, Peter, Philip and the sons of Zebedee. Evil does not come from nature, but from our own choice; for if it came from nature, these apostles too would have been evil. He says that the Jews are worse than the inhabitants of Tyre and Sidon, for the Gentile inhabitants of Tyre transgressed only the natural law while the Jews transgressed the Mosaic law as well. For the former did not see miracles, but the latter have both seen and slandered. Sackcloth is a symbol of repentance, and ashes and dust are what mourners put on their heads.

Woe to you, Chorazin... These are cities or villages of Galilee, where the Lord had performed many signs, and yet they were not converted. So he says, Woe to you... But what is the Lord doing? For it is written in Romans (12:14): "Do not curse..." The answer is that cursing is formal or material: no one should curse formally, but he may curse materially. Hence it should be noted that certain things are joined as far as sense perception goes, but they can be separated in the intellect; thus in an apple are odor and taste, which cannot be separated by sense perception, although they can by the intellect. Similarly, to will that one not be punished and to will the order of justice cannot co-exist except in the intellect. Hence if I curse a person, because I delight in his harm, it is evil. But if not for his evil but for the order of justice, then it is good. Hence the Lord's word is not the word of one taking pleasure, but the word of one desiring justice. Woe to you, Chorazin... Chorazin is interpreted "a service to him," Bethsaida, "the house of fruit." To whom more is entrusted, more is demanded. And why did he manifest more there? Because he fulfilled his ministry there; therefore, "God's anger has been revealed from heaven on all ungodliness and the injustice of those men who held back the truth of God" (Rom 1:18). Bethsaida is the house of fruit. Therefore, if the Lord produced much fruit there, and they did no penance, what will happen to them? (Is 5:4): "When I looked for it to yield grapes, why did it yield wild grapes?" Woe to you... For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. Note the kind of penance, namely, in sackcloth and ashes, because two things induce to penance: one is the remembrance of sins; and this is signified by sackcloth, which is made from the hairs of she-goats: for that animal was immolated for sin. The other is the consideration of death and the condition of human frailty. Hence it says in Genesis (3:19): "you are dust and into dust you shall return"; and Job (42:6): "Therefore I despise myself and repent in dust and ashes."

THE IMPRISONED BAPTIST'S MESSAGE TO HIS MASTER--THE REPLY, AND DISCOURSE, ON THE DEPARTURE OF THE MESSENGERS, REGARDING JOHN AND HIS MISSION. ( = Luke 7:18-35). (Mat. 11:1-19) And it came to pass, when Jesus had made an end of commanding his twelve disciple--rather, "the twelve disciples," he departed thence to teach and to preach in their cities--This was scarcely a fourth circuit--if we may judge from the less formal way in which it was expressed--but, perhaps, a set of visits paid to certain places, either not reached at all before, or too rapidly passed through, in order to fill up the time till the return of the Twelve. As to their labors, nothing is said of them by our Evangelist. But Luke (Luk 9:6) says, "They departed, and went through, the towns," or "villages," "preaching the Gospel, and healing everywhere." Mark (Mar 6:12-13), as usual, is more explicit: "And they went out, and preached that men should repent. And they cast out many devils (demons) and anointed with oil many that were sick, and healed them." Though this "anointing with oil" was not mentioned in our Lord's instructions--at least in any of the records of them--we know it to have been practiced long after this in the apostolic Church (see Jam 5:14, and compare Mar 6:12-13) --not medicinally, but as a sign of the healing virtue which was communicated by their hands, and a symbol of something still more precious. It was unction, indeed, but, as BENGEL remarks, it was something very different from what Romanists call extreme unction. He adds, what is very probable, that they do not appear to have carried the oil about with them, but, as the Jews used oil as a medicine, to have employed it just as they found it with the sick, in their own higher way.

Woe unto thee, Chorazin!--not elsewhere mentioned, but it must have lain near Capernaum. woe unto thee, Bethsaida--"fishing-house," a fishing station--on the western side of the Sea of Galilee, and to the north of Capernaum; the birthplace of three of the apostles--the brothers Andrew and Peter, and Philip. These two cities appear to be singled out to denote the whole region in which they lay--a region favored with the Redeemer's presence, teaching, and works above every other. for if the mighty works--the miracles which were done in you had been done in Tyre and Sidon--ancient and celebrated commercial cities, on the northeastern shores of the Mediterranean Sea, lying north of Palestine, and the latter the northernmost. As their wealth and prosperity engendered luxury and its concomitant evils--irreligion and moral degeneracy--their overthrow was repeatedly foretold in ancient prophecy, and once and again fulfilled by victorious enemies. Yet they were rebuilt, and at this time were in a flourishing condition. they would have repented long ago in sackcloth and ashes--remarkable language, showing that they had done less violence to conscience, and so, in God's sight, were less criminal than the region here spoken of.