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Explanation for:
Matthew
11
:
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.
10
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{"arr":[{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"The Saviour includes Sodom among these cities for a purpose, aiming to heighten their condemnation. The clearest evidence of the Jews' wickedness is that they rank as the worst, not just among their peers, but of all the sinful individuals throughout history. Similarly, the Saviour rebukes them in another context by drawing parallels to the Ninevites and the queen from the South (Matt. 12:41, 42). In that instance, He condemns them by juxtaposing them with the virtuous, while here He compares them with transgressors, which carries greater weight. This method of condemnation mirrors that used by Ezekiel, who tells Jerusalem, \\"Thou hast justified thy sisters in all thy sins\\" (Ezekiel 16:51). Thus, Jesus consistently aligns with the teachings of the Old Testament. Yet He does not conclude His rebuke there; He instills fear by warning them that they would endure greater disasters than those faced by the inhabitants of Sodom and Tyre, aiming to compel them towards faith through regret and fear. We too must take heed of this. Not merely for the unbelievers, but also for us, the Saviour has prescribed a punishment harsher than that which befell the people of Sodom if we fail to welcome those who come to us, as He instructed them to shake the dust from their feet. This is justly so, as the infidels, despite their serious offenses, acted before the Law and grace; conversely, we, having received such great care and revelation, how can we expect forgiveness while showing great animosity towards strangers and closing our doors to the needy, while also ignoring the cries of not just the poor, but also the apostles themselves? Our disregard for the poor stems from our failure to heed the apostles' words. When we ignore Paul's teachings or do not listen to John's preaching, how can we claim to be welcoming to a poor person while simultaneously rejecting an apostle? Therefore, may our doors remain open to the needy, and our hearts attuned to the apostolic teachings, as we cleanse our souls from impurities. Just as physical filth obstructs our bodily hearing, so too do the seductive songs, tales of worldly matters, debts, and interest, more than anything else, obstruct the soul's ability to hear, and even contaminate it. Those who share such stories fill our ears with spiritual filth, and what once terrified the barbarian with the phrase, “You will eat your own excrement” (Is. 32:12) still holds true today. Truly, disgraceful songs are more abhorrent than any outer pollution, and what is most damaging is that we not only permit ourselves to listen to them but often find enjoyment in them, while we should abhor and flee from such toxicity. If they are not vile, then why not join in the dance and emulate what you praise? Surely, you would hesitate to do so. Why then do you honor such things? Even secular laws deem such individuals dishonorable, yet you, along with your community, welcome them as esteemed figures and make calls for all to enjoy that which corrupts our hearing. If a servant were to utter vile words in your presence, would you not punish him harshly? If your child, spouse, or another acquaintance acted similarly, you would perceive it as wrong. Yet when despicable figures invite you to hear shameful discourse, you are not only unfazed but celebrate and praise it. What folly is this? But you do not utter such shameful words yourself? What value does such restraint hold? Can it be seen? For if you had not spoken those words at all, you would not laugh at or listen to them from others, nor would you seek to embellish your own voice. Tell me, do you listen to blasphemies with pleasure, or do you recoil and shield your hearing? I believe it is the latter. Why is that? Because you do not indulge in blasphemy. Extend that same aversion to those who utter shameful words. If you truly wish to demonstrate your distaste for disgraceful speech, then do not listen to it. Indeed, how can one be virtuous while surrounded by those who speak such shameful words? Will you ever lift the burdens that chastity demands, allowing yourself to relax from laughter, songs, and these disgraceful remarks? A soul untainted by hearing such songs and words can scarcely remain pure and chaste; it is all the more unlikely for one who is bombarded by them continually. Do you not realize how predisposed we are to evil? When this becomes our trade and primary engagement, how shall we escape the eternal flame? Have you not heard what Paul exhorts, “Rejoice in the Lord” (Phil. 4:4)? He did not say rejoice in the devil. Thus, can you truly heed Paul while delighting in the shameful spectacle? The fact that you are here is neither surprising nor significant. Rather, it is remarkable, because you attend without genuine engagement, coming solely for appearances, while you rush eagerly and diligently towards those other venues. This is evident in what you bring home from those places. Indeed, all the filth that infiltrates you there through vain words, songs, and laughter you carry back into your abode and, worse yet, into your heart. You abhor that which deserves contempt, yet embrace that which truly deserves loathing. Many wash themselves upon returning from the dead, yet those returning from spectacles do not sigh or shed tears, despite the fact that the dead cannot defile; whereas sin leaves a stain that cannot be washed away by a multitude of waters, but only by tears and repentance. Nonetheless, few recognize this defilement. We do not fear what we ought to fear and fear what ought not to frighten us. What is the meaning of this uproar, this disorder, these infernal cries and devilish displays? Some young men twist their appearance to mimic women, altering their demeanor, dress, and mannerisms to resemble young maidens. In contrast, others of advanced years cut their hair, gird their loins, and wholly abandon all sense of modesty, being willing to endure blows and engage in scandalous speech or actions. Women, without any sense of shame, address crowds with their heads uncovered, actively promoting impudence and instilling shamelessness in their listeners. Their singular aim is to eradicate all purity, shame nature, and fulfill the will of the malevolent spirit. Here, the words are disgraceful, the appearances laughable, and all things are steeped in profound depravity. When will you awaken from the intoxicating cup that the devil offers you, and cease to drink from the chalice of immorality he provides? There exists adultery, rampant infidelity, and scandalous partnerships; therein lies a plethora of iniquity, all horrid and shameful. Therefore, those present at such performances should not laugh but weep deeply and mourn. What shall we do? Shall we shut down the theater, you ask, and at your behest overturn all? On the contrary, everything is already in disarray. Indeed, what is the root cause of marital unfaithfulness? Is it not the theater? Why are the sanctity of marriage beds sullied? Is it not due to these exhibitions? Are they not responsible for wives rejecting their partners? Is it not these shows that lead husbands to scorn their wives? What contributes to the rising number of adulterers? If anyone brings about this anarchy, it is those who attend the theater. Yet, you may argue that spectacles are sound institutions of the law! To draw wives away from their husbands, corrupt innocent youths, and tear asunder families is an undertaking associated with those who build walls of deceit. Who would you say has been made an adulterer by these displays? But truly, who isn't an adulterer? If I were to name them, I could unveil how many husbands have distanced from their wives due to these shows; how many have been ensnared by these temptresses, distracting some from their matrimony and dissuading others from contemplating marriage altogether. Therefore, shall we dismantle all laws? No, for it is by abolishing such spectacles that we can restore the honor of our laws. Those who harm society are the ones who perform in theaters. They are the origin of outrage and disorder. Those raised by dancers and selling their voices to gratify their lusts, whose trade is to shout and engage in shameless acts, are the very ones who cause the greatest disturbance among the populace. They breed chaos in communities, for the youth raised in idleness and such vices are more ferocious than beasts. For instance, from where do sorcerers emerge? Do they not come from the theaters to disrupt idle people and provide opportunities for dancers to enjoy the spoils of disorder, and for wayward wives to detract from the chaste? Their malevolence is such that they do not hesitate to disturb the graves of the departed. Do they not cause expenses in the thousands on this wicked assembly? And where does lasciviousness and other countless vices arise? You now see that by drawing people to these spectacles, you are destroying life, whereas I seek to preserve it by dismantling them. Shall we then eliminate the theater? Oh, how I wish that were possible! If it were your desire, I would agree to destroy and eradicate it. However, I do not demand this. Treat it as if it does not exist; this will earn you greater praise than its destruction. If you cannot emulate even barbarians who have no such spectacles at all, then how can we justify ourselves, being citizens of Heaven, united with the seraphim, and in fellowship with angels, yet acting worse than barbarians when we can seek countless other pleasures that are far superior? If you seek enjoyment, venture into gardens, beside flowing rivers and lakes; admire the blossoms and listen to the songs of the cicadas; visit the martyrs’ tombs—here you will find physical wellness and spiritual benefits with no adverse consequences, nor will you regret such enjoyment as you would after attending those spectacles. You have a spouse, you have children; what joy compares with this? You have a home and friends; such pleasures, when entwined with purity, are truly enriching. Tell me, is there anything more fulfilling than children and a wife for one who aims to live with integrity? It is said that barbarians, upon encountering these illicit spectacles and lewd pleasures, uttered profound wisdom, claiming that the Romans devised such indulgences because they lacked wives and children. This expresses that for anyone longing to lead an honorable life, nothing proves more delightful than having a wife and children. But you may argue, what if I present examples of those who have not suffered harm from spending time at the theater? Even that itself is significant harm, as they waste time and become temptations for others. Suppose you believe that you are unharmed by the spectacles; however, you incite desire within another. Can it be true that you do not suffer from causing harm to others? For the charmer, the fornicators, and all the devilish hosts place the blame for their transgressions upon your head. If there were no spectators, there would be no performers; conversely, where there are spectators, there likewise exist performers. Thus, although you have not tarnished your own chastity—if that is even plausible—you will still bear heavy penalties for leading others into ruin, both spectators and those who enticed them to witness the shows. Moreover, your chastity would have been even greater had you stayed away from these spectacles. If you are chaste now, you would be even more so had you evaded this corruption. Let us therefore cease from worthless arguments and refrain from concocting foolish justifications. The only righteousness lies in eschewing the Babylonian furnace and in evading the Egyptian harlot, even if we must flee her grasp in a state of undress. By doing so, we will experience profound joy devoid of remorse, living a chaste life in the present and reaping future blessings through the grace and compassion of our Lord Jesus Christ, to whom be glory and authority forever and ever. Amen."},{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"A discerning reader might ponder whether Tyre, Sidon, and Sodom could have repented due to the preaching and miraculous works of the Savior. If they did not believe, could one not argue that the responsibility lies with Him for not preaching to those who had the potential to repent? The response to this inquiry is straightforward: we cannot fathom the judgments of God nor the mysteries of His unique actions. The Lord chose not to venture beyond the confines of Judea, mindful that it might provide the Pharisees and priests with a valid reason for persecution. Thus, He instructed His apostles prior to His passion: “Go not into the way of the Gentiles, and enter not into the city of Samaria” (Matthew 10:5). Consequently, Chorazin and Bethsaida are condemned for their refusal to accept the Lord Himself, whereas Tyre and Sidon are acquitted because they embraced the teachings of His apostles (Acts 21:3, Acts 27:3). Do not focus on the timing, as their faith and salvation are evident. Capernaum, meaning \\"the most beautiful estate,\\" stands in judgment against faithless Jerusalem, to which it is declared through the prophet Ezekiel, “Sodom is more justified than thou” (Ezekiel 16:50, Ezekiel 16:51, Ezekiel 16:52, Ezekiel 16:53)."},{"author-name":"Paul Matwejewski","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8969f5be0d592d5a10576_Paul%20Matwejewski.png","category":"Christian Authors","century":19,"exegesis-text":"The towns of Chorazin, Bethsaida, and Capernaum, where many miraculous deeds were done, serve as a compelling illustration of the disbelief that provoked Jesus' admonitions to His generation. Addressing these towns with strong disapproval, the Lord announced a grim outcome as just punishment for their unparalleled lack of faith: Woe unto you, Chorazin; woe unto you, Bethsaida, for if the miracles performed among you had been witnessed in Tyre and Sidon, they would have repented in sackcloth and ashes. But I tell you, Tyre and Sidon will fare better on the day of judgment than you. And you, O Capernaum, who have been exalted to the heavens, will be brought down to Hades; for if the miracles done in you had been done in Sodom, it would have remained until today. But I tell you, Sodom will have a more favorable outcome on the day of judgment than you. The prophetic declarations of the Savior have been fulfilled so precisely that even today, travelers debate the whereabouts of these cities, utterly destroyed to their very foundations."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"\\"More rewarding\\": refer to the same commentary. \\"To you\\" is directed toward the residents of this city, and \\"to you\\" also addresses the city as a whole (Euph. Sig.); the term \\"you\\" is not meant for the audience of the Lord (see Matt. 11:22)."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"But I tell you, inhabitants of Capernaum, that the land of Sodom will fare better on the Day of Judgment than you, O wretched city! How remarkably this dire pronouncement of the Lord came to pass for the cities He condemned! Not long after this divine decree, all these cities faced total destruction, laid waste by the Romans, leaving travelers to speculate about the exact locations of these once-thriving centers. Moreover, as St. Chrysostom points out, the residents of these towns were not inherently wicked: from Bethsaida emerged five apostles—Peter, Andrew, James, John, and Philip—demonstrating that the kingdom of God and the grace of Christ were near to their hearts. Yet they chose to reject it, amplifying their culpability even further. \\"They seemed,\\" St. Chrysostom observes, \\"the most depraved not only among their peers but of all the ungodly throughout history,\\" even worse than the people of Sodom! Previously, when chastising them, the Lord cited the Ninevites and the Queen of Sheba as examples of virtue; now He condemns them by drawing comparisons to grievous sinners, which is indeed far more dreadful. “Let us take this to heart,” encourages the teacher from Chrysostom, “for the Savior has decreed a punishment that is even harsher than that of the Sodomites for us, if we fail to keep His commandments. Christ speaks to us—through His Holy Gospel, the teachings of our shepherds and Church Fathers, and the transforming grace of the Holy Sacraments—and He is just as present to us as He was to the inhabitants of Capernaum, where He sojourned. To us, He declared, ‘Behold, I am with you always, even to the end of the age’ (Matthew 28:20). We must be mindful of the sins that led to the condemnation of the people of Capernaum ‘even to hell.’ Once, the Monk Macarius the Great questioned the skull of an idol priest: ‘Is there any suffering worse than that which awaits idolaters?’ The skull replied: ‘We who did not know the true God, though ignorance spared us somewhat, still experience His mercy; but below us, in the depths of the abyss, those who knew God yet chose to forsake Him and disregarded His commandments endure far greater and unspeakable torments. Indeed, ‘he that knew his master's will ... and did not do according to his will, shall be beaten much’ (Luke 12:47). During this period, the seventy apostles returned to the Lord with joy, reporting that even the demons submitted to them in His name. This marked the start of the triumph of His teachings over the dominion of Satan. Luke notes that He rejoiced in spirit, and as a means to caution His disciples against pride, He lifted a prayerful declaration to His Father, making it clear that their victories over demons were achieved through the power of God, who had unveiled the secrets of His kingdom to them."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"And you, Capernaum, exalted to the heights. To be elevated to the heavens signifies ambition and pride. Capernaum held a notable position among the cities of Galilee, yet it gained prominence primarily because Jesus Christ resided there. Many sought His teachings and healing from their ailments, drawing crowds from all directions, and He performed numerous miracles within its bounds. Jesus drew a comparison with the cities of Sodom and Gomorrah, notorious for their inhabitants’ depravity, which faced destruction through fire and brimstone (Genesis 9). Capernaum, which reached heavenly heights, will instead face a descent into the depths; for if the miracles that occurred in you had been witnessed in Sodom, that city would have stood to this day. Yet I tell you, the land of Sodom will stand in greater favor on the day of judgment than you. Here, the term hell does not denote its conventional meaning but serves as a contrast to heaven: he who has been highly exalted will face a fall into destruction; and the residents of Capernaum, who turned away from Christ, will encounter a fate far more dire in the afterlife than the wicked denizens of Sodom and Gomorrah. The initial part of the Lord’s judgment upon these cities came to pass swiftly: during the conflict between the Jews and Romans, when Jerusalem was laid waste, these towns met the same fate; only remnants remain, with today’s desolate villages standing in place of what were once vibrant cities."},{"author-name":"Lopuchin A.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c891400ee1341634d2276d_Lopuchin%20A.P..png","category":"Christian Authors","century":19,"exegesis-text":"By this point, it had become clear that even in the towns where the Savior had predominantly taught and performed miracles, the inhabitants did not consistently demonstrate genuine faith in the forthcoming Messiah. They seemed reluctant to abandon their misguided notion of a triumphant Messiah. Rather than focusing on the kingdom of heaven, they were consumed with a desire for vengeance against their Roman oppressors and fostered a lofty aspiration for a time when even Rome would yield to the anticipated Messiah. In response, the Savior issued a grave admonition. “Then He began to rebuke the cities where His miracles were most evident for their refusal to repent. Woe unto you, Chorazin, woe unto you, Bethsaida, for if the miracles performed among you had occurred in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I tell you, Tyre and Sidon, those wicked Gentile cities of nearby Phoenicia, will fare better on the day of judgment than you. And you, Capernaum, exalted to heaven, will be brought down to Hades; for if the works done in you had taken place in Sodom, it would have remained to this day. But I say to you, the land of Sodom will be more bearable on the day of judgment than you.” Through these statements, Christ was not only acting as a prophet but also as a Judge, whose decree was destined to be executed with terrifying precision. Most of these cities lie in ruins, with not a stone left upon another, and their exact locations are now either forgotten or debated."},{"author-name":"Bogolepow D.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"In the Gospel of Matthew, there is a connection made between the discourse regarding John the Baptist and the condemnation of cities that remained uninformed by the works of the Savior. This theme is also reflected in Luke's account when he sent out seventy disciples to proclaim the Good News. Luke highlights Jesus' gratitude to God the Father for disclosing the mysteries of His kingdom to the humble and simple. In conjunction with this, Luke presents the teaching of Jesus as the uniquely begotten Son of God. It appears that Christ expressed His appreciation to the Father upon the return of the seventy disciples, but it is challenging to ascertain which Gospel writer provides the more precise chronological account of these events. However, it is likely that Christ's denunciation of the cities occurred near the conclusion of His earthly ministry, thus placing it in chronological order in Luke's narrative. Similarly, Jesus' praise likely arose in response to the display of profound faith by His followers and is thereby also arranged sequentially within Luke's account."},{"author-name":"Bogolepow D.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"In concluding His guidance to the seventy disciples regarding their conduct while spreading the Gospel, the Lord affirmed their divinely ordained authority through a solemn warning, foretelling severe judgment for those who would turn away from their message: “I tell you that it will be more bearable for Sodom in that day than for that city” (Luke 10:12). Sodom and its surrounding cities, which indulged in various debaucheries, have already faced destruction by fire. However, that is only a precursor to the eternal judgment by fire (Jude 1:7). On that day, they will encounter God's final judgment. A harsh reckoning is anticipated for the wicked dwellers of these cities. Even more dreadful suffering awaits those who refuse apostolic preaching, for the people of Sodom would have repented had they witnessed the multitude of miracles that Christ and the apostles performed (Matthew 11:23). Following this, the Lord pronounced woe upon the cities where His miracles were most evident but where there was no repentance: Chorazin, Bethsaida, and Capernaum. Notably, Capernaum was the very city where the Lord resided after departing from Nazareth (Matthew 4:13) and where many of His miracles occurred. The specific locations of Chorazin and Bethsaida are less clear, with Chorazin being referenced only here. Given that Christ's ministry primarily unfolded on the western side of the Sea of Galilee, it is reasonable to assume that Chorazin was one of the neighboring towns to Capernaum. Similarly, it is likely that Bethsaida mentioned here refers to the town on the western shore of the sea, the birthplace of the apostles Peter, Andrew, and Philip (John 4:44). Chorazin and Bethsaida are contrasted with Tyre and Sidon, not only because they were Gentile territories (Phoenician cities along the eastern Mediterranean), but also because their affluent populations seemed least inclined to heed spiritual matters. “And thou, Capernaum, which art exalted to heaven, thou shalt be brought down to hell.” Capernaum was also a trade city, more significant than its neighboring towns along the Sea of Galilee. However, Christ's presence transformed it into the heart of a monumental spiritual movement resulting from His ministry. Yet, despite its high standing, it faced humiliation thereafter; during the Jewish war, it, along with its neighboring towns, was utterly ravaged and desolated."},{"author-name":"Alexander Gorsky","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8884037c1e1c51e1332e2_Alexander%20Gorsky.png","category":"Christian Authors","century":19,"exegesis-text":"The Lord, in deep sorrow, declared judgment upon the unyielding towns of Chorazin, Bethsaida, and Capernaum—exalted because of His presence and works among them. Despite the numerous miracles He had performed and His many teachings, He found only a few who were genuine and wise in heart. A fate more dire than that of Tyre, Sidon, and Sodom is destined for you."}]}
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