Mat 11:23, Luk 12:47, Heb 10:29 | Barnes | STEP | Verse 23. And thou, Capernaum . . Which art exalted to heaven . This is an expression used to denote great privileges. He meant, that they were peculiarly favoured with instruction. The city was prosperous. It was successful in commerce. It was signally favoured by its wealth. Most of all, it was signally favoured by the presence, the preaching, and the miracles of the Lord Jesus Christ. Here he spent a large part of his time in the early part of his ministry; and in Capernaum and its neighbourhood he performed his chief miracles. Shalt be brought down to hell . This does not mean that all the people should go to hell; but that the city which had flourished so prosperously, should 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 destruction as a city . 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, honours, wealth, etc., should be taken away, and they should 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. 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 peculiarly favoured must be punished accordingly if they abuse their privileges. If the mighty works--had been done in Sodom . . Sodom was destroyed on account of its great wickedness. Christ says, if his miracles had been done 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. (w) "exalted"

Matthew 11:23

Verse 23. And thou, Capernaum. Mt 4:13.

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

Shalt be brought down to hell. This does not mean that all the people should go to hell; but that the city which had flourished so prosperously, should 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 destruction as a city. 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, honours, wealth, etc., should be taken away, and they should 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. 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 peculiarly favoured must be punished accordingly if they abuse their privileges.

If the mighty works--had been done in Sodom. Mt 10:15. Sodom was destroyed on account of its great wickedness. Christ says, if his miracles had been done 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.

(w) "exalted" Isa 14:13-15, Lam 2:1

Luke 12:47

Verse 47. Which knew his lord's will. Who knew what his master wished him to do. He that knows what God commands and requires.

Many stripes. Shall be severely and justly punished. They who have many privileges, who are often warned, who have the gospel, and do not repent and believe, shall be far more severely punished than others. They who are early taught in Sunday-schools, or by pious parents, or in other ways, and who grow up in sin and impenitence, will have much more to answer for than those who have no such privileges.

(p) "which knew his lord's will" Jas 4:17 (q) "shall be beaten with many stripes" Acts 17:30

Hebrews 10:29

Verse 29. Of how much sorer punishment, suppose ye, shall he be thought worthy. That is, he who renounces Christianity ought to be regarded as deserving a much severer punishment than the man who apostatized from the Jewish religion, and if he ought to be so regarded he will be--for God will treat every man as he ought to be treated. This must refer to future punishment, for the severest punishment was inflicted on the apostate from the Jewish religion which can be in this world--death; and yet the apostle here says that a severer punishment than that would be deserved by him who should apostatize from the Christian faith. The reasons why so much severer punishment would be deserved are such as these: The Author of the Christian system was far more exalted than Moses, the founder of the Jewish system; he had revealed more important truths; he had increased and confirmed the motives to holiness; he had furnished more means for leading a holy life; he had given himself as a sacrifice to redeem the soul from death; and he had revealed with far greater clearness the truth that there is a heaven of glory and of holiness. He who should apostatize from the Christian faith, the apostle goes on to say, would also be guilty of the most aggravated crime of which man could be guilty --the crime of trampling under foot the Son of God, of showing contempt for his holy blood, and despising the Spirit of grace.

Who hath trodden under foot the Son of God. This language is taken either from the custom of ancient conquerors who were accustomed to tread on the necks of their enemies in token of their being subdued, or from the fact that men tread on that which they despise and contemn. The idea is, that he who should apostatize from the Christian faith would act as if he should indignantly and contemptuously trample on God's only Son. What crime could be more aggravated than this?

And hath counted the blood of the covenant. The blood of Jesus by which the new covenant between God and man was ratified. Mt 9:16-20. Comp. Mt 26:28.

Wherewith he was sanctified. Made holy, or set apart to the service of God. The word sanctify is used in both these senses. Prof. Stuart renders it, "by which expiation is made;" and many others, in accordance with this view, have supposed that it refers to the Lord Jesus. But it seems to me that it refers to the person who is here supposed to renounce the Christian religion, or to apostatize from it. The reasons for this are such as these.

(1.) It is the natural and proper meaning of the word here rendered sanctified. This word is commonly applied to Christians in the sense that they are made holy. See Acts 20:32, 26:18, 1Cor 1:2, Jude 1:1. Comp. Jn 10:36, 17:17.

(2.) It is unusual to apply this word to the Saviour. It is true, indeed, that he says, (Jn 17:19,) "for their sakes I sanctify myself," but there is no instance in which he says that he was sanctified by his own blood. And where is there an instance in which the word is used as meaning "to make expiation?"

(3.) The supposition that it refers to one who is here spoken of as in danger of apostasy, and not of the Lord Jesus, agrees with the scope of the argument. The apostle is showing the great guilt, and the certain destruction, of one who should apostatize from the Christian religion. In doing this, it was natural to speak of the dishonour which would thus be done to the means which had been used for his sanctification--the blood of the Redeemer. It would be treating it as if it were a common thing, or as if it might be disregarded, like anything else which was of no value.

An unholy thing. Gr. common; often used in the sense of unholy. The word is so used because that which was holy was separated from a common to a sacred use. What was not thus consecrated was free to all, or was for common use, and hence also the word is used to denote that which is unholy.

And hath done despite unto the Spirit of grace. The Holy Spirit, called the "Spirit of grace," because he confers favour or grace on men. The meaning of the phrase "done despite unto"-- ενυβρισας --is, "having reproached, or treated with malignity or contempt?" The idea is, that if they were thus to apostatize, they would by such an act treat the Spirit of God with disdain and contempt. It was by him that they had been renewed; by him that they had been brought to embrace the Saviour, and to love God; by him that they had any holy feelings or pure desires; and if they now apostatized from religion, such an act would be, in fact, treating the Holy Spirit with the highest indignity. It would be saying that all his influences were valueless, and that they needed no help from him. From such considerations, the apostle shows that if a true Christian were to apostatize nothing would remain for him but the terrific prospect of eternal condemnation. He would have rejected the only Saviour; he would have, in fact, treated him with the highest indignity; he would have considered his sacred blood, shed to sanctify men, as a common thing, and would have shown the highest disregard for the only agent who can save the soul--the Spirit of God. How could such an one afterwards be saved? The apostle does not indeed say that any one ever would thus apostatize from the true religion, nor is there any reason to believe that such a case ever has occurred; but if it should occur the doom would be inevitable. How dangerous, then, is every step which would lead to such a precipice! And how strange and unscriptural the opinion held by so many that sincere Christians may "fall away," and be renewed again and again!

(a) "Of how much" Heb 2:3 (b) "Spirit of Grace" Mt 12:31,32