Luke 10:13 - Printer Friendly

What does Luke 10:13 mean?

ESV: “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes.

NIV: 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, sitting in sackcloth and ashes.

NASB: Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles that occurred in you had occurred in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes.

CSB: "Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles that were done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes.

NLT: What sorrow awaits you, Korazin and Bethsaida! For if the miracles I did in you had been done in wicked Tyre and Sidon, their people would have repented of their sins long ago, clothing themselves in burlap and throwing ashes on their heads to show their remorse.

KJV: Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes.

NKJV: “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, sitting in sackcloth and ashes.

Verse Commentary:

While preparing seventy-two disciples to heal, cast out demons, and announce the coming of the kingdom of God (Luke 10:1–9, 17), Jesus takes a moment to express grief. He mourns local cities which had every chance to accept His message but refused. The places He mentions are specific, but they are representative of any town that rejects the call to repentance, as seen in the vagueness of "a town" and "that town" (Luke 10:8, 12).

The region around Chorazin and Bethsaida was largely filled with Jews who should recognize Jesus is the Messiah based on the prophecies in their Scriptures. Conversely, the Gospels only record Jesus going to Tyre and Sidon when He wanted time away from the crowds to teach His disciples, and He only performed one miracle there (Mark 7:24–30). And yet, He asserts, the idolatrous, pagan, Gentiles—had they seen His miracles—would have repented of their sins and mourned in the traditional manner of sackcloth and ashes.

Jesus did minister to people who came from Tyre and Sidon (Luke 6:17), but why didn't He spend more time with them? His ministry was primarily for the Jews. God promised Abraham that his descendants would bless the world. They did, by providing Jesus, but they were supposed to accept Jesus as their Messiah and introduce salvation through Him to the world. Instead, they led the Gentiles to kill Jesus. At this point, however, God gave the Jews a chance. Just as God gave the Amorites time to decide whether to repent or fulfill their potential for sin (Genesis 15:16), so He gave the Jews the chance to choose.

Historians are unsure as to Chorazin's exact location. It is only mentioned here and in Matthew's parallel passage (Matthew 11:21). Bethsaida is on the northern shore of the Sea of Galilee. Peter, Andrew, and Philip were from Bethsaida, and it's near where Jesus miraculously fed thousands (John 1:44; Luke 9:10). Other than that, we only know that Jesus healed a blind man there (Mark 8:22). Apparently, however, the residents had seen enough miracles that they had no excuse for their rejection of Jesus.

Tyre and Sidon were two cities on the coast of Phoenicia, north of Galilee. These regions had a love/hate relationship with Israel. During the time of David and Solomon, they had a good relationship, even providing lumber for both Solomon's temple and the post-exilic temple (1 Chronicles 22:4; Ezra 3:7). They also had less-noble moments. Tyre sold Israelite slaves to Edom (Amos 1:9) and Sidon was the hometown of the evil queen Jezebel (1 Kings 16:31). In judgment, God allowed Nebuchadnezzar to conquer the inland city of Tyre and Alexander the Great to destroy the island (Ezekiel 29:17–20). "Tyre and Sidon" are often mentioned together to represent the geographic area. There's no great indication that the people of Tyre and Sidon came to follow Jesus, but at least one woman did: the Syrophoenician woman with the demonized daughter (Mark 7:24–30).

Here, Jesus says that two pagan, Gentile cities would have reacted more favorably to His miracles and message than two cities with a heavy Jewish population. Later, He will make a similar comparison between the Jewish religious leaders who keep insisting on signs and the Queen of Sheba who believed because she saw the wisdom of Solomon. Even more shocking, the evil, vicious, cruel men of Nineveh repented because of Jonah's message, but the Jews who have every advantage refuse to (Luke 11:29–32).

Luke 10:13–16 expands on Jesus' comment that rejecting His messengers would result in even harsher judgment than handed down to Sodom (Luke 10:12). Jesus laments that pagan Gentiles would accept the signs of the coming kingdom of God when Jewish cities wouldn't (Luke 10:13–16). Next, Jesus puts the disciples' success in proper context (Luke 10:17–24). Matthew 11:20–24 records a similar judgment but places it after Jesus' affirmation of John the Baptist (Luke 7:18–35).

Chapter Summary:

Jesus commissions seventy-two of His followers for a unique mission. They are sent into towns and villages, preparing people for Jesus' ministry. Those who accept the message will be blessed; those who reject it will be left behind. The disciples return celebrating what they have seen and accomplished. Jesus reminds them that salvation is the real victory. The parable of the good Samaritan explains that the obligation to love extends to anyone and everyone. A visit to the home of Martha and Mary offers a contrast between good things and the best things.

Chapter Context:

Luke 10 provides the bulk of the first section of what some refer to as Jesus' travelogue (Luke 9:51—19:27). In this extended description of travels and events, Jesus draws away from public ministry and theological debates. His focus is preparing His disciples for what will happen in Jerusalem, by teaching them about the kingdom of God. In Luke 9:51—11:13, the disciples gradually learn how to properly follow Jesus. Next, the Pharisees will reject Jesus (Luke 11:14–54) and Jesus will teach more about the kingdom (Luke 12:1—19:27). After the travelogue, Jesus will enter Jerusalem and face crucifixion.

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.

Accessed 5/5/2024 8:14:09 AM