Matthew 11:23

11:23 the place of the dead: Greek Hades, which corresponds to the Hebrew term Sheol (see study note on Ps 6:5).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 11:23. Καπερναοὺμ, Capernaum) This city had been more highly blessed than Chorazin and Bethsaida, but from its sin became more miserable. It is therefore compared with Sodom, not with Tyre and Sidon.—ἓως τοῦ οὐρανοῦ, even unto heaven) For the Lord from heaven had come to dwell there, and in bringing Himself, had brought heaven thither.[537]—ὑψωθεῖσα, exalted) In the sight of God, of Christ, and of the angels.—ᾅδου, hell) Which is lowest in the nature of things.—ἔμειναν ἄν, they would have remained) Instead of having been destroyed. Great is the effect of the conditional form.[538] The same verb occurs in Joh 21:22.

[537] For specimens of this exaltation, see Joh 2:12; Joh 4:47; Mat 4:13 to Mat 13:53; Joh 6:24; Mat 17:24.—Harm., p. 301.

[538] For they, in that case, either would not have perpetrated the enormities which they did, or else would have repented of having committed them: in which case they would not have been destroyed, either then or subsequently.—V. g.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat 11:23 . he diversity in the reading μὴ or ἡ ἕως , etc., does not affect the sense. In the one case the words addressed to Capernaum contain a statement of fact by Jesus; in the other a reference to a feeling prevailing in Capernaum in regard to the facts. The fact implied in cither case is distinction on some ground, probably because Capernaum more than all other places was favoured by Christ’s presence and activity. But there may, as some think (Grotius, Rosen., De Wette, etc.), be a reference to trade prosperity. “Florebat C. piscatu, mercatu, et quae alia esse solent commoda ad mare sitarum urbium” (Grot.). The reference to Tyre and Sidon, trade centres, makes this not an idle suggestion. And it is not unimportant to keep this aspect in mind, as Capernaum with the other two cities then become representatives of the trading spirit, and show us by sample how that spirit received the Gospel of the kingdom. Capernaum illustrated the common characteristic most signally. Most prosperous, most privileged spiritually, and most unsympathetic, the population being taken as a whole. Worldliness as unreceptive as counterfeit piety represented by Pharisaism, though not so offensive in temper and language. No calumny, but simply invincible indifference. ἕως οὐρανοῦ , ἕως ᾃδου : proverbial expressions for the greatest exaltation and deepest degradation. The reference in the latter phrase is not to the future world, but to the judgment day of Israel in which Capernaum would be involved. The prophetic eye of Jesus sees Capernaum in ruins as it afterwards saw the beautiful temple demolished (chap. Mat 24:2 ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

And thou, Capernaum--(See on Mat 4:13).

which art exalted unto heaven--Not even of Chorazin and Bethsaida is this said. For since at Capernaum Jesus had His stated abode during the whole period of His public life which He spent in Galilee, it was the most favored spot upon earth, the most exalted in privilege.

shall be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom--destroyed for its pollutions.

it would have remained until this day--having done no such violence to conscience, and so incurred speakably less guilt.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 23. Thou, Capernaum - exalted unto heaven] A Hebrew metaphor, expressive of the utmost prosperity, and the enjoyment of the greatest privileges. This was properly spoken of this city, because that in it our Lord dwelt, and wrought many of his miraculous works.

Shalt be brought down to hell] Perhaps not meaning, here, the place of torment, but rather a state of desolation. The original word is Hades, αδης, from α, not, and ιδειν, to see; the invisible receptacle or mansion of the dead, answering to שאול sheol, in Hebrew; and implying often, 1st. the grave; 2dly. the state of separate souls, or unseen world of spirits, whether of torment, Lu 16:23, or, in general, Re 1:18; Re 6:8; Re 20:13-14. The word hell, used in the common translation, conveys now an improper meaning of the original word; because hell is only used to signify the place of the damned. But, as the word hell comes from the Anglo-Saxon, helan, to cover, or hide, hence the tiling or slating of a house is called, in some parts of England (particularly Cornwall) heling, to this day; and the covers of books (in Lancashire) by the same name: so the literal import of the original word αδης was formerly well expressed by it. Here it means a state of the utmost wo, and ruin, and desolation, to which these impenitent cities should be reduced. This prediction of our Lord was literally fulfilled; for, in the wars between the Romans and the Jews, these cities were totally destroyed, so that no traces are now found of Bethsaida, Chorazin, or Capernaum. See Bp. PEARCE.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(23) And thou, Capernaum.—This city had already witnessed more of our Lord’s recorded wonders than any other. That of the nobleman’s son (Joh_4:46-54), of the demoniac (Mar_1:21-28), the man sick of the palsy (Mat_9:1-8), of Peter’s wife’s mother and the many works that followed (Mat_8:1-14), of the woman with the issue of blood, and of Jairus’s daughter (Mat_9:18-26), of the centurion’s servant (Mat_8:5-13), had all been wrought there, besides the unrecorded “signs” implied in Luk_4:23. In this sense, and not in any outward prosperity, had Capernaum been “exalted unto heaven.” All this, however, had been in vain, and therefore the sentence was passed on it that it should be “brought down to hell,” i.e., to Hades, the grave, not Gehenna. The words point, as the next verse shows, to the ultimate abasement of the guilty city in the day of judgment, but the words have had an almost literal fulfilment. A few ruins conjecturally identified mark the site of Capernaum. Not one stone is left upon the other in Chorazin and Bethsaida.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

23. Capernaum] See map. Although Capernaum was truly exalted unto heaven in being our Lord’s “own city,” the thought is rather of self-exaltation. The expressions recall Isa_14:13-15. Capernaum has exalted herself like Babylon—like Babylon she shall be brought low. Possibly too Capernaum was on a height at Tell Hum or Khan Minyeh. This would give force to the expression in the text.

According to the Sinaitic and Vatican MSS. this verse should be read: “Capharnaum, shalt thou be exalted unto heaven? Thou shalt be brought down to hell.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But I say unto you,.... Capernaum, and the inhabitants thereof, as before, to Chorazin and Bethsaida.

It shall be more tolerable for the land of Sodom, in the day of judgment, than for thee: though the punishment of the men of Sodom will be very great, their iniquities being horribly dreadful and enormous, yet more easy to be borne than the vengeance, which, in the last and general judgment, will fall upon such, who have had the means of grace, and have despised them; especially such as had the personal presence, ministry, and miracles of Christ among them, as the Capernaites had. Such a way of expressing and setting forth the severer punishment of others, by that of Sodom, is not unusual in the Old Testament; see Lam 4:6 nor in Jewish writers, who say (r), that

"the Israelites were fit for, or deserved, , "a far more heavy punishment than the punishment of Sodom": because they abounded with prophets, rising early, and sending them, but they did not hearken; whereas Sodom had no hands stayed on her, or prophets to warn them.''

(r) Tzeror Hammor, fol. 82. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

23 And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.

Ver. 23. Which art exalted unto heaven] viz. In the abundance of the means of grace, many times called the kingdom of heaven: for as the harvest is potentially in the seed, so is eternal life potentially in the ordinances. God sends up and down the world to offer salvation. Hence that phrase, My salvation is gone forth; hence they that reject the word preached are said to judge themselves "unworthy of everlasting life," Act 13:46; hence, while Israel was without a teaching priest, they are said to have been "without the true God," 2Ch 15:3; hence the Psalmist makes the blessings that come out of Sion to be better than any other that come out of heaven and earth, Psa 134:3.

Shalt be brought down to hell] With a violence, with a vengeance. As Ahasuerus said of Haman, that so much abused his favour, Hang him on the gallows that is fifty cubits high: so shall God say of such, Plunge them into hell much deeper than others, that while they were on earth set so light by my grace, though it even kneeled unto them, wooing acceptance, 2Co 5:20.

It would have remained until this day] But God rained down hell from heaven upon them, and turned them into ashes, saith Peter; yea, their fire burned to hell, saith Jude. 2Pe 2:6; Jdg 1:7. Some footsteps of it are yet to be found in the place, as Josephus relateth (B. J. S.), and something also may be read of it in Tacitus and Solinus. Both St Peter and St Jude say, they were set forth for an example, Alterius perditio tua sit cautio. Let their destruction be our instruction; lest heathen Herodotus rise up in judgment against us, who said that the coals and ashes of Troy burned by the Greeks were purposely set before the eyes of men for an example of this rule, that national and notorious sins bring down national and notorious plagues from a sin revenging God, των μεγαλων αδικηματων μεγαλαι εισι και αι τιμωριαι παρα τω θεω..

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And thou, Capernaum - See the notes at Mat 4:13.

Which art exalted to heaven - This is an expression used to denote great privileges. He meant that they were especially favored with instruction. The city was prosperous. It was signally favored by its wealth. Most of all, it was signally favored by the presence, the preaching, and the miracles of the Lord Jesus Christ. Here he spent a large portion of his time in the early part of his ministry, and in Capernaum and its neighborhood he performed his chief miracles.

Shalt be brought down to hell - This does not mean that all the people would go to hell, but that the city which had flourished so prosperously would lose its prosperity, and occupy the “lowest place” among cities. The word “hell” is used here, not to denote a place of punishment in the future world, but a state of “desolation and destructions.” It stands in contrast with the word “heaven.” As their being exalted to heaven did not mean that the “people” would all be saved or dwell in heaven, so their being brought down to “hell” refers to the desolation of the “city.” Their privileges, honors, wealth, etc., would be taken away, and they would sink as low among cities as they had been before exalted. This has been strictly fulfilled. In the wars between the Jews and the Romans, Chorazin, Bethsaida, Capernaum, etc., were so completely desolated that it is difficult to determine their former situation. See the notes at Mat 4:13. It is not to be denied, also, that he threatened future punishment on those who rejected him. The truth inculcated is, that those who are especially favored will be punished accordingly if they abuse their privileges.

If the mighty works ...had been done in Sodom - See the notes at Mat 10:15. Sodom was destroyed on account of its great wickedness. Christ says if his miracles had been performed there, they would have repented, and consequently the city would not have been destroyed. As it was, it would be better for Sodom in the day of judgment than for Capernaum, for its inhabitants would not be called to answer for the abuse of so great privileges.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

If we compare this with Luke x. 15, it will appear that Jesus Christ made twice this reproach to these two impenitent cities. (Bible de Vence)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

This speech of our Saviour is much of the same import with the other. The scope and sense of it is the same, to let the Capernaites know that the hardness of their heart was greater in contempt of the gospel, confirmed by so many miraculous operations, and their guilt greater, than the guilt of Sodom, long since destroyed by fire and brimstone, Gen 19:1-38, for though they were guilty of prodigious sinning, yet they had not such means to convince, reclaim, and reform them. God had not sent his Son amongst them, nor given them such testimonies of that act of grace as he had given these, by vouchsafing to confirm the doctrine of his Son by miracles; and therefore they must expect that God, in the day of judgment, should deal more severely with them than with the filthy and impure Sodomites. Our Saviour here speaketh not as an all knowing God, but as the Son of man to the sons of men, who speak upon probabilities and rational conjectures. If we should say that Christ spake this as an all knowing God, all that can be inferred is this, that an external reformation may be a lengthening out of persons’ tranquillity. In the mean time God was just to both in not giving them such means, they sinning notoriously against the light of nature, which they had, and the light of Lot’s holy example, whose righteous soul they vexed with their filthy conversation and unrighteous deeds, 2Pe 2:7,8; and he was also just in destroying of them. Capernaum is here said to have been

exalted to heaven, either with respect to their trading and outward prosperity, or with respect to the means of grace they enjoyed in hearing Christ’s sermons and seeing his miracles. The casting down to hell, seems to be meant of a temporal destruction, the word αδης not signifying the place of the damned, but the state of the dead; but Mat 11:24 must be understood of eternal condemnation, which shall be

in the day of judgment.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

23. Exalted unto heaven — The heaven here spoken of is the literal abode of the blest, and the word is used in the literal sense. The figure, if there be any, is in the exaltation. Figuratively, they are said to be exalted to a prospective and possible heaven by the offer of the Gospel. Its forfeiture by impenitence opens before them a prospective hell. It would have remained — Our Lord here denies the doctrine of fatalism. Events can result differently from what they do.

This text illustrates also that true view of God’s foreknowledge which is implied in his attribute of omniscience. God foreknows not only all things actually future, but all things possible. And he knows all the results, both possible and certain, of all possible future events; and this not as weak man knows futurities, by experience of the past, and by inferences and reasonings from cause to effect. He foreknows all future actualities and possibilities by his own perfect attribute of infinite knowledge, which is eternal, uncaused, and independent.

Nor does God’s knowledge, as predestinarianism affirms, depend on his determination or decree. For God’s knowledge is his own divine faculty or attribute of omniscience, while his determination is an act. To say that God’s knowledge depends upon his determination, is to say that his attribute depends upon his action. The act of God presupposes the attribute as being before it. For to suppose God to determine antecedent to his knowledge is to suppose that he determines without knowledge and in the dark. God’s foreknowledge is antecedent to his predetermination, and is the ground of it.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And thou, Capernaum, (Mat_4:13, note) which art exalted unto heaven; Shalt thou be exalted unto heaven? (Revised Version); Mh ewv ouranou uqwyhsh ; i.e. Shalt thou be raised high in public estimation, as thou thinkest, who art so proud of thy share in the busy and gay life on the lakeside? Shalt be brought down to hell; thou shalt go down unto Hades (Revised Version). The change of voice in the two clauses (uqwyhsh ... katabhsh) may imply that if thou "art indeed raised, it will be by Another; but if thou fallest, it will be by thyself.

Observe that our Lord"s words are an adaptation of Isaiah"s address to the King of Babylon. (Isa_14:13-15) For if the mighty works, which have been done in thee, had been done in Sodom (transposed in the Revised Version, as in ver. 21), it would have remained until this day. In this verso the stress lies on the effect of the moral attitude; in ver. 21, on the moral attitude itself.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Thou Capernaum, who hast been exalted to heaven - That is, highly honoured by my presence and miracles.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

hell

(See Scofield "Luk 16:23").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The curse upon Capernaum:

v. 23. And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell; for if the mighty works which have been done in thee had been done in Sodom, it would have remained until this day.

v. 24. But I say unto you, That it shall be more tolerable for the land of Sodom in the Day of Judgment than for thee.

Capernaum, the commercial metropolis of northern Palestine, had been signally marked and blessed by Christ in that He made His home there during the Galilean ministry, and had performed some notable miracles there, and because its inhabitants heard some of His mightiest sermons: Most prosperous, with the greatest spiritual privileges, but the people, as a whole, most unsympathetic toward Christ. Exalted most high, degraded most deeply! Such is its curse. For even Sodom, representing the essence of bestial filth and immorality, would have responded to such evidences of special divine love and mercy. On the Day of Judgment, therefore, Sodom also will be preferred above Capernaum. It is a terrible thing to despise God’s visitation of grace. All those that have had an opportunity to learn about Christ and His work, but refuse repentance and faith, will receive a severer judgment on the last day and will be condemned to greater damnation than other sinners that were not so signally blessed with the revelation of truth.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

This city lying under greater guilt than the rest, Christ names it by itself, without the rest; nay he doth not only name it, but notify it, as being lifted up to heaven by signal favours and privileges, namely, Christ’s presence, Christ’s preaching and miracles.

Observe, 1. Capernaum’s privileges enjoyed, though a poor obscure place in itself, yet she was by the person, ministry, and miracles of Christ, lifted up to heaven.

Learn thence, That gospel ordinances and church privileges enjoyed are a mighty honour and advancement to the poorest persons and obscurest places.

Observe, 2. An heavy doom denounced, Thou shalt be brought down to hell: that is, thy condition shall be as sad as that of the worst of men, for thy non-proficiency under the means enjoyed.

Learn thence, That gospel-ordinances and church-privileges enjoyed but not improved, provoke Almighty God to inflict the sorest of judgment upon a people. Thou, Capernaum, which art exalted to heaven, shall be brought down to hell.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

23. And thou, Capernaum. Capernaum was at that time a city of 30,000 inhabitants. Its site also is disputed. Most locate it on the lake shore, at the ruins called Tell-Hum, but others locate it about three miles north of the ruins of Tell-Hum. It enjoyed signal advantages as being the Galilean home of Christ, who taught in its streets, houses and synagogue, and worked many miracles there. Art exalted unto heaven. By the privilege of having Christ as an inhabitant. Shalt be brought down to hell. Not hell, but hades, the unseen. Capernaum shall disappear from human view. Within less than forty years Capernaum was destroyed by the Romans, and for many centuries has not had an existence. And remained until this day. Note the inference: 1. Sodom was destroyed for its sins. 2. Had it not been sinful it would have “remained.” 3. Therefore it is sins that destroy cities and nations. Jerusalem, Babylon, Sodom, Capernaum, and other extinct ancient cities have perished on account of their sins. 4. Modern cities which scoff at God and revel in iniquity will “be brought down to hades” also. Permanent temporal prosperity depends on righteousness.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Jesus continues to rebuke the people of the cities where he previously did miracles.

You, Capernaum

Jesus now speaks to the people in the city of Capernaum as if they were listening to him, but they were not. The pronoun "you" is singular and refers to Capernaum throughout these two verses. (See: Apostrophe)

You

All occurrences of "you" are singular. If it is more natural to refer to the people of the city, you could translate with a plural "you." (See: Forms of You)

Capernaum ... Sodom

The names of these cities refer to the people living in Capernaum and in Sodom. (See: Metonymy)

do you think you will be exalted to heaven?

"do you think you will be raised up to heaven?" Jesus uses a rhetorical question to rebuke the people of Capernaum for their pride. It can be stated in active form: AT: "you cannot raise yourself up to heaven!" or "the praise of other people will not raise you up to heaven!" or "God will not bring you up to heaven like you think he will!" (See: Rhetorical Question and Active or Passive)

you will be brought down to Hades

This can be stated in active form. AT: "God will send you down to Hades" (See: Active or Passive)

For if in Sodom ... it would still have remained until today

Jesus is describing a hypothetical situation that could have happened in the past, but it did not. (See: Hypothetical Situations)

if in Sodom there had been done the mighty deeds that were done in you

This can be stated in active form. AT: "if I had done the mighty deeds among the people of Sodom that I have done among you" (See: Active or Passive)

mighty deeds

"mighty works" or "works of power" or "miracles"

it would still have remained

The pronoun "it" refers to the city of Sodom.

I say to you

This phrase adds emphasis to what Jesus says next.

it shall be easier for the land of Sodom in the day of judgment than for you

Here "land of Sodom" refer to the people who lived there. AT: "God will show more mercy to the people of Sodom in the day of judgment than to you" or "God will punish you more severely in the day of judgment than the people of Sodom" (See: Metonymy)

than for you

The implicit information can be made explicit. AT: "than for you, because you did not repent and believe in me, even though you saw me do miracles" (See: Assumed Knowledge and Implicit Information)

translationWords

Capernaum

exalt

heaven

Hades

Sodom

might

works

judgment day

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

23. Here the correction is partly a question of punctuation. The received text has καί συ, Καπερναούμ, ἡ ἕως τοῦ οὐρανοῦ ὑψωθεῖσα, ἕως ᾅδου καταβιβασθήσῃ. The best editors give the reading of this text: but there is some authority for ἣ ὑψώθης in place of μὴ ὑψωθήσῃ.

The earliest MSS. afford little guidance as to punctuation. ‘The Greek interrogation now in use (;) first occurs about the ninth century, and (,) used as a stop a little later.’ Scrivener’s Introduction, p. 45.

23. Καφαρναούμ. See map. Although Capernaum was truly exalted unto heaven in being our Lord’s ‘own city,’ the thought is rather of self-exaltation. The expressions recall Isa 14:13-15. Capernaum has exalted herself like Babylon—like Babylon she shall be brought low. The idea that Capernaum was literally on a height does not appear to be borne out by facts. Both the conjectural sites are marked low in the map published by the Palestine Exploration Fund.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

23.] The sense has been variously interpreted. Some suppose it to allude to the distinguished honour conferred on Capernaum by our Lord’s residence there. So Euthymius: ἡ Καπερναοὺμ ἔνδοξος γέγονε διὰ τὸ κατοικεῖν ἐν αὐτῇ τὸν χριστὸν καὶ τὰ πολλὰ τῶν θαυμάτων ἐν αὐτῇ τελέσαι. Others (as Grotius) to the rich fisheries carried on at Capernaum, by means of which the town was proud and prosperous. Jerome says, ‘Ideo ad inferna descendes, quia contra prædicationem meam superbissime restitisti.’ He also mentions the first interpretation. Others, as Stier (Reden Jesu, i. 491), refer the expression to the lofty situation of Capernaum, which however is very uncertain. The first interpretation appears to me the most probable, seeing that our Lord chose that place to be the principal scene of His ministry and residence, ἡ ἰδία πόλις ch. 9:1. The very sites of these three places are now matter of dispute among travellers. See Robinson, vol. iii. pp. 283-300. Dr. Thomson, “The Land and the Book,” p. 359, was sure he found Chorazin in the ruins bearing the name Khorazy, lying in a side valley of the Wady Nashif, which runs down to the lake on the East of Tell Hûm (Capernaum). And this, in spite of Dr. Robinson’s rejection of the identification.

ἐν Σοδόμοις] The comparison between sinful Israel and Sodom is common in the O.T. See Deu 32:32: Isa 1:10: Lam 4:6: Eze 16:46-57.

ἔμεινεν ἄν] This declaration of the Lord of all events, opens to us an important truth, that the destruction of Sodom was brought about, not by a necessity in the divine purposes—still less by a connexion of natural causes—but by the iniquity of its inhabitants, who, had they turned and repented, might have averted their doom. The same is strikingly set before us in the history of Jonah’s preaching at Nineveh.

24, and

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

(L) 23. And thou, Capharnaum, shalt thou be exalted up to heaven? Unto Hades shalt thou come down. Because if in Sodom had happened the miracles which happened in thee, they would have remained unto this day.] Lk. has only the first clause. Clause a seems to contain a reminiscence of Isa 14:13, Isa 14:15 εἰς τὸν οὐρανὸν ἀναβήσομαι—εἰς ᾅδην (ᾅδου, א A) καταβήσῃ. The words are purely metaphorical. The men of Capharnaum dwelt in a flourishing city, of which they were proud. But they had failed to appreciate the true significance of Christ’s works, and need expect no better fate than the judgement which overwhelmed the inhabitants of Sodom. On Sodom, see note on 10:15.

23. μὴ—ὑψωθήσῃ] א B C D Φ a b c ff1 g2; ἡ—ὑψωθεῖσα, N Σ al; ἡ—ὑψώθης E F al. S1 has “that hath been uplifted,” S2 “not unto heaven shalt thou be uplifted,” k “ne quomodo in cœlum elata es.” The variation between the two Greek readings is explicable as due either to a repetition of the μ of Καφαρναούμ or the omission of the μ of μή. The rendering of S2 is due to misunderstanding of μή. Either reading gives a good sense. For the exclamatory question, c f. 7:14 τί στενὴ, κ.τ.λ.

καταβήσῃ] B D; καταβιβασθήσῃ, א C al. The former is probably original here, and is due to assimilation to Isa 14:15 on the part of the editor. The latter is due to assimilation to Lk. by the copyists.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.