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Luke 10:14

in Luke 10

But it will be more bearable for Tyre and Sidon at the judgment than for you.

BSB

The same verse in ASV and KJV ▾

ASV

But it shall be more tolerable for Tyre and Sidon in the judgment, than for you.

KJV

But it shall be more tolerable for Tyre and Sidon at the judgment, than for you.

This verse in Luke 10

Commentary

10 notes on this verse

A commentator

Ambrose of Milan

Commentary on Luke · Written before 397.

He also teaches that those who judged that the gospel should not be followed should be subjected to a harsher punishment than those who thought that the law should be dissolved.

This site's exposition

Woe to you, Chorazin

on Luke 10:13-15

Woe falls on Chorazin and Bethsaida, which saw most of His miracles, for Tyre and Sidon would have repented long ago. Privilege raises the standard: it will be more bearable for Tyre and Sidon at the judgment than for you. Capernaum, His adopted home, will be brought down to Hades.

This site's exposition

more bearable for Tyre and Sidon

Ambrose says a heavier sentence falls on those who refuse the gospel than on those who broke the law. Chrysostom says the Lord mourns over these towns as a lesson for others. Chorazin and Bethsaida saw the miracles.

The record, by era

The Church Fathers2 voices

A commentator

John Chrysostom

Catena Aurea by Aquinas · Written before 407.

proposed

(Hom. 38. in Matt.) Our Lord mourns over these cities for our example, because shedding tears and bitter lamentations over those who are insensible to grief, is no slight antidote, tending both to the correction of the insensible, and to the remedy and consolation of those who mourn over them. Again, He draws them over to what is good, not only by lamenting over them, but also by alarming them. Hence it follows, But it shall be more tolerable for Tyre and Sidon, &c. This we ought also to listen to. For not upon them alone, but upon us also, He hath passed sentence, if we receive not the guests who come to us, since He commanded them to shake off the very dust from their feet.

A commentator

Ambrose of Milan

Catena Aurea by Aquinas · Written before 397.

proposed

Our Lord warns us that they will meet with a heavier punishment who have refused to follow the Gospel than those who have chosen to break the law; saying, Woe unto thee, Chorazin! woe unto thee, Bethsaida!

The Medieval Church1 voice

A commentator

Bonaventure

Commentary on Luke, Chapter 10 · Written in the 13th century.

proposed

And therefore he adds: Nevertheless, it shall be more tolerable for Tyre and Sidon in the judgment than for you: because, according to what is said below in chapter 12, "the servant who knew the will of his lord and did not do it shall …

The Puritans and the Awakening2 voices

But it shall be more tolerable for Tyre and Sidon at the judgment,.... Or "in the day of judgment", as read the Syriac, Persic, Ethiopic, and Gothic versions; and as it is in Mat 11:22 than for you; the inhabitants of Chorazin and Bethsaida, who will be more severely punished than these Gentile cities; for by how much greater were their light, privileges, and advantages against which they sinned, by so much will be their severer punishment.

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

Chorazin, Bethsaida, and Capernaum, all bordering upon the sea of Galilee, where Christ was most conversant, are the places here mentioned. [1.] They enjoyed greater privileges. Christ's mighty works were done in them, and they were all gracious works, works of mercy.
2 more voices on this verse

The Nineteenth Century2 voices

These verses comprise the second part of our Lord Jesus Christ's charge to the seventy disciples. Its lessons, like those of the first part — have a special reference to ministers and teachers of the Gospel. But they contain truths which deserve the serious attention of all members of the Church of Christ. The first point we should notice in these verses — is the simplicity of the tidings which our Lord commanded some of His first messengers to proclaim. We read that they were commissioned to say, "The kingdom of God is near you." These words we should probably regard as the key-note to all that the seventy disciples said. We can hardly suppose that they said nothing else but this single sentence. The words no doubt implied far more to a Jewish hearer at the time when they were spoken — than they convey to our minds at the present day. To a well instructed Israelite, they would sound like an announcement that the times of Messiah had come — that the long promised Savior was about to be revealed — that the "desire of all nations" was about to appear. (Haggai 2:7.) All this is unquestionably true. Such an announcement suddenly made by seventy men, evidently convinced of the truth of what they said, traveling over a thickly peopled country, could hardly fail to draw attention and excite inquiry. But still the message is particularly and strikingly simple . It may be doubted whether the modern way of teaching Christianity, as a general rule — is sufficiently simple. It is a certain fact that deep reasoning and elaborate arguments are not the weapons by which God is generally pleased to convert souls. Simple plain statements, boldly and solemnly made, and made in such a manner that they are evidently felt and believed by him who makes them — seem to have the most effect on hearts and consciences.
These verses comprise the second part of our Lord Jesus Christ's charge to the seventy disciples. Its lessons, like those of the first part — have a special reference to ministers and teachers of the Gospel. But they contain truths which deserve the serious attention of all members of the Church of Christ. The first point we should notice in these verses — is the simplicity of the tidings which our Lord commanded some of His first messengers to proclaim. We read that they were commissioned to say, "The kingdom of God is near you."

The words behind it

11 Greek words

Every Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    Romans 2:1

    You, therefore, have no excuse, you who pass judgment on another. For on whatever grounds you judge the other, you are condemning yourself, because you who pass judgment do the same things.

    it leads to

    • Luke 6:37

      Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven.

    • Romans 2:3

      So when you, O man, pass judgment on others, yet do the same things, do you think you will escape God’s judgment?

    • John 8:7–9

      When they continued to question Him, He straightened up and said to them, “Let him who is without sin among you be the first to cast a stone at her.”

    • Romans 2:21–23

      you, then, who teach others, do you not teach yourself? You who preach against stealing, do you steal?

    • Matthew 7:1–5

      “Do not judge, or you will be judged.

  • Through

    John 3:19

    And this is the verdict: The Light has come into the world, but men loved the darkness rather than the Light because their deeds were evil.

    it leads to

    • John 8:12

      Once again, Jesus spoke to the people and said, “I am the light of the world. Whoever follows Me will never walk in the darkness, but will have the light of life.”

    • 2 Thessalonians 2:12

      in order that judgment may come upon all who have disbelieved the truth and delighted in wickedness.

    • John 9:39–41

      Then Jesus declared, “For judgment I have come into this world, so that the blind may see and those who see may become blind.”

Where this verse is studied

About Luke

Mary and Martha — Gustave Doré (engraving), public domain
Mary and Martha — Gustave Doré (engraving), public domain

This page draws on Adam Clarke, Commentary on the Bible; Ambrose of Milan, Commentary on Luke; Ambrose of Milan, Catena Aurea by Aquinas; Bonaventure, Commentary on Luke, Chapter 10; J.C. Ryle, Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition); John Chrysostom, Catena Aurea by Aquinas; John Gill, Exposition of the New Testament (1746-1748) and Matthew Henry, Commentary on the Whole Bible.