16 But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, 17 And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented. 18 For John came neither eating nor drinking, and they say, He hath a devil.
19 The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children. 20 Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not: 21 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.
22 But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. 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. 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. (Matthew 11:16-24 KJV)
Woe to Unrepentant Cities
Christ was praising John the Baptist and his ministry, but here he suddenly stops and turns to rebuke those who had the privilege of hearing both John’s and Christ’s teachings but remained unchanged. He compares them to certain people (Mt 11:16-19) and to certain places (Mt 11:20-24).
As to that generation—the Jewish people at that time—many pressed into the kingdom of heaven, but most remained in unbelief and obstinacy. John was a great and good man, but his generation was barren and unworthy of him. The badness of the places where good ministers live only highlights their virtue. It was Noah’s praise that he was righteous in his generation. Having commended John, Christ condemns those who had him among them yet did not profit from his ministry. The better the minister, the more blameworthy the people if they reject him.
Jesus illustrates this with a parable, asking, “Whereunto shall I liken this generation?” Nothing is more absurd than having good preaching and remaining unchanged. The comparison comes from children at play, imitating grown-ups at weddings and funerals, rejoicing and lamenting, yet all in jest, making no real impression—just like the ministries of John and Jesus upon that generation. He particularly targets the scribes and Pharisees, who thought highly of themselves, humbling them by likening them to children.
God uses a variety of means to bring people to salvation. He desires all to be saved and tries every possible way. He works on people’s hearts through different methods, just as he pipes to us in the promises of the gospel to stir our hope and mourns to us in the threats of the law to awaken our fear. He blesses with prosperity and chastises with affliction, teaching his ministers to change their tone—sometimes speaking in thunder from Sinai, sometimes in a gentle voice from Zion.
The parable highlights the contrast between John’s ministry and Christ’s. John came mourning, living a strict, austere life—eating locusts and wild honey in the wilderness. One might think this would impress people, as his lifestyle matched his message. A minister whose conduct aligns with his doctrine is most likely to do good, yet even such a ministry is not always effective.
Christ came eating and drinking, engaging with all people, not withdrawing from society. He attended feasts with both Pharisees and publicans, trying to reach those unmoved by John’s severity. Those not frightened by John’s warnings might be drawn by Christ’s kindness. Paul learned from this approach to become all things to all men (1Co 9:22). Christ’s openness did not contradict John’s strictness; both were God’s chosen methods. Ministers differ in their approaches—some like Boanerges (sons of thunder), others like Barnabas (sons of consolation)—yet all are led by the same Spirit (1Co 12:11). Different methods are used to reach different people so that sinners may either be won over or left without excuse.
Despite these efforts, many remain unchanged. “You have not danced, you have not lamented.” God’s methods, like medicine, have their specific intentions. If people are neither drawn by promises nor frightened by threats, neither moved by the greatest truths nor stirred by the plainest, what more can be done? “The bellows are burned, the lead is consumed, the founder melts in vain” (Jer 6:29). Ministers labor in vain (Isa 49:4), and worse, the grace of God is received in vain (2Co 6:1). Even the best preaching often fails to produce the desired effect. Christ and John, like mighty warriors, found their bows returning empty (2Sa 1:22); no wonder if today’s preachers also struggle to see results.
Those who reject the message often slander the messengers. Instead of being changed, they discredit those who preach to them. John was accused of having a demon. His strict lifestyle was dismissed as madness, the delusions of a troubled mind. Christ was called a glutton and a drunkard. His kindness and willingness to eat with sinners were twisted into accusations of indulgence. This was a serious insult, likening him to the rebellious son in Deuteronomy 21:20. Yet no one lived with greater self-denial and purity than Christ. The best of actions can be turned into the worst of accusations. Christ was indeed a friend to publicans and sinners—the best friend they ever had—but this, meant to be his highest honor, was turned into an insult.
The root of this rejection is spiritual immaturity. They were like children sitting in the marketplace—foolish, stubborn, and distracted. If they had wisdom, there would be hope for them. The marketplace represents idleness (Mt 20:3) and worldly business (Jas 4:13), full of noise and distraction. Many reject grace because they are lazy and unwilling to seek it, or because they are too occupied with the world. Their hearts are set on earthly matters, and they refuse to turn to spiritual things.
Yet, some do respond to God’s wisdom. Wisdom is justified by her children. Christ is Wisdom, and believers are his children. The gospel is wisdom from above, and those born again by it are wise. Unlike the foolish children in the marketplace, they accept and respond to Christ’s message. Luke 7:29 explains this: The publicans justified God, being baptized with the baptism of John and later accepting Christ. Those who respond rightly to God’s message prove its wisdom. Just as a patient’s recovery justifies the physician’s methods, the salvation of believers justifies the gospel. Paul was not ashamed of the gospel because, while it seemed weak to some, it was the power of God to those who believed (Ro 1:16). Though the cross is a stumbling block to some, to the called, it is the wisdom and power of God (1Co 1:23-24).
This is Christ’s assessment of that generation, and it still applies today. Some believe, while others do not (Ac 28:24).
As to the particular places where Christ was most present, what he said in general about that generation, he applied specifically to those places to affect them. Then he began to upbraid them (Matthew 11:20). He had begun to preach to them long before (Matthew 4:17), but he did not begin to upbraid them until now. Rough and unpleasant methods must not be used until gentler means have first been tried. Christ does not upbraid easily; he gives liberally and does not reproach until sinners, by their stubbornness, bring it upon themselves. Wisdom first invites, but when her invitations are rejected, then she reproaches (Proverbs 1:20, 24). Those who start with upbraiding do not follow Christ’s method.
The sin charged upon them was impenitence. This was what he reproached them for, as the most shameful and ungrateful thing possible—that they did not repent. Willful impenitence is the great damning sin of many who hear the gospel and will be the main thing sinners are reproached for in eternity. The great message that John the Baptist, Christ, and the apostles preached was repentance. The purpose of both the joyful and sorrowful messages was to persuade people to change their minds and ways, to leave their sins, and turn to God—but they would not.
The aggravation of their sin was that they were the cities where most of his mighty works were done, for he had stayed in those areas for some time. Some places enjoy the means of grace more abundantly, powerfully, and purely than others. God is a free agent and acts as he pleases in all his dealings, both in nature and in grace. Christ’s mighty works should have persuaded them not only to accept his teaching but to obey his commands. The healing of physical diseases should have led to the healing of their souls, but it did not. The stronger the reasons we have to repent, the greater the guilt of impenitence and the harsher the judgment will be.
Chorazin and Bethsaida are mentioned (Matthew 11:21-22), each receiving its woe: “Woe unto you, Chorazin! Woe unto you, Bethsaida!” Christ came into the world to bless, but if his blessing is rejected, he has woes in store, and they are the most terrible of all.
Capernaum, more than any other city in Israel, was honored as Christ’s main residence. Yet its privilege became its downfall. Christ warned that those who receive the greatest light and reject it will face the greatest judgment. Even Sodom, infamous for its wickedness, would have repented if given the same opportunity. If the gospel is rejected, it becomes a double condemnation—of death leading to greater death (2Co 2:16). Those who go to either heaven or hell from this generation will be the greatest debtors—either to mercy for getting to heaven or to justice for missing it.