Matthew 11 20-30 How to Discern God’s Judgment on Cities reveals that Jesus rebukes cities not for lack of religion, but for refusing to repent after receiving great light. Capernaum, Chorazin, and Bethsaida witnessed miracles yet would not change their thinking. Because they rejected the kingdom, judgment followed. Greater revelation brings greater accountability. Jesus warns that persistent unbelief invites covenant judgment, while humility opens the way to repentance, rest, and life.
Matthew 11 20-30 How to Discern God’s Judgment on Cities
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Scriptures used in this lesson:
Matthew 11:20, Matthew 11:21-24, Matthew 11:23-24, Matthew 11:21, Matthew 11:22, Isaiah 13:6-9, Joel 2:1-2, Joel 2:11, Joel 2:31, Acts 2:16-21, Amos 5:18-20, Zephaniah 1:14-18, Genesis 3:1, Luke 10:18, Matthew 11:25-26, Matthew 13:10-11, Matthew 13:12, Daniel 9:1-2, Jeremiah 29:10, Isaiah 57:15, Matthew 11:26-27, John 6:44, John 14:8-11,
Matthew 11 20-30 How to Discern God’s Judgment on Cities
Setting the Context of Matthew 11
Today, we are in Matthew 11:23-30. This is the second portion of the chapter, which itself unfolds in three parts. Last week, we examined the first section, in which John the Baptist’s disciples came to Jesus. Jesus told them to report that the blind see, the deaf hear, and the lame walk, pointing to the fulfillment of what Isaiah spoke and what He was doing in their presence (Isaiah 35:5-6; Matthew 11:5). He then questioned the crowd about what they went into the wilderness to see, making it clear they were sent to encounter a prophet, not a novelty or spectacle (Matthew 11:7-9).
Jesus went on to describe that generation as children playing games in the marketplace. Regardless of whom God sent, they refused to respond. They wanted things done their own way, on their own terms, and that revealed the heart of their problem (Matthew 11:16-17). That description leads directly into today’s lesson.
At this point, Jesus begins to pronounce woes on the cities. I believe this is extremely important for us to understand in our own time. These words are not just ancient history. They expose a pattern that applies to generations, nations, and cities. What He describes is an indictment on a people who refuse to repent, and I believe it speaks to our generation, where religion has become a marketplace and people play games instead of responding to truth (Matthew 11:16-17).
Matthew 11 20-30 How to Discern God’s Judgment on Cities
Today’s lesson has two parts. The first part addresses the woes of the unrepentant cities. Jesus clearly censures cities, meaning the people within them, not the buildings or streets. When a city refuses to repent, it places itself under judgment (Matthew 11:20-24). Jesus tells these cities that their judgment will be more severe than that of Sodom because they rejected the greater light.
This principle does not stop with those cities alone. The day of judgment came upon Israel and Judah. It came upon Capernaum, Chorazin, and Bethsaida. Scripture consistently shows that covenant judgment follows persistent refusal to repent, as outlined in the law and confirmed by Jesus’ words (Deuteronomy 28; Matthew 11:20-24). History itself attests that judgment has come upon nations in different eras. The pressing question is where our nation and our cities stand today regarding repentance.
The Invitation of Rest and Revelation
The second part of today’s lesson stands in contrast to the first. After issuing strong warnings, Jesus offers a tender invitation. He calls those who labor and are heavy laden to come to Him, to take His yoke, and to learn from Him, promising rest rather than crushing burden (Matthew 11:28-30). In this section, we also see that it pleases the Father to hide truth from those who are wise in their own eyes while revealing it to those who remain humble and teachable.
Matthew 11 20-30 How to Discern God’s Judgment on Cities
In verses 20-24, Jesus explains why these cities are reproved: they did not repent (Matthew 11:20). Repentance is not optional. It is the consistent call of the kingdom from the beginning of Jesus’ ministry (Matthew 4:17). This repentance is not only turning from sin, but also turning from wrong ways of thinking and responding to God. That is the core of what Jesus addresses, both then and now.
Matthew 11:20
20 Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not:
The word upbraid means to defame, rail at, chide, or taunt. It is translated as reproach, reviled, and upbraid. This makes it clear that Jesus did not bless these cities. Upbraid does not mean “uplifting”; it means that He was forcefully confronting them. Other translations convey the same idea: He poured out denunciations, reproached the towns, or censored and reproached the cities. That raises the question of whether He censors cities today, whether He censors Lafayette or Chattanooga. I believe He does, and that He knows whether there is true repentance or not.
Matthew 11 20-30 How to Discern God’s Judgment on Cities
Matthew 11:21-24
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.
There were many miracles performed in these cities, especially Capernaum, and I will not rehearse them, as we have already covered them. That area was also where He preached major sermons, including the bread of life message (John 6:35). In Capernaum and the surrounding cities, most of the Lord’s miracles were done. He attended the synagogues there and regularly delivered teachings, yet the people still would not repent.
Matthew 11 20-30 How to Discern God’s Judgment on Cities
He denounced these cities because they repented not. That brings us back to the meaning of repent. The word itself does not automatically mean turning from sin unless sin is the issue. Repent means to think differently afterward, to reconsider. When Jesus said, “Repent, for the kingdom of God is at hand” (Matthew 4:17), He was calling for a change of thinking, not merely sorrow over sin. He said to turn away from their own way of thinking because the kingdom was present.
He expresses the same truth later when He says to take His yoke, because His yoke is easy and His burden is light (Matthew 11:29-30). It is the same message. Put down the old burden, the law, and the heavy load of religious thinking, and take on His way instead.
If repentance is from sin, then it is a turning away from sin. But when repentance is tied to the kingdom of God being at hand, it is a turning away from a religious system and an old mindset into the thinking of Jesus and the kingdom of God. That is what He was calling for. He was telling them to turn from the Pharisees, the Sadducees, and their religious systems and step into the kingdom.
Matthew 11 20-30 How to Discern God’s Judgment on Cities
These cities all had religious systems, just as our city does. There is a religious spirit operating in them. The message God has given our fellowship to proclaim is the same message the Messiah proclaimed: repent, for the kingdom of God is at hand (Matthew 4:17). That message is about His government, His dominion, and His headship.
We are not talking about buildings, streets, or walls. We are talking about people. A building cannot repent. This also helps us understand the heavenly Jerusalem (Revelation 21:2). The inhabitants of these cities would not think differently even after experiencing His presence. They would not reconsider their lives, and because of that, Jesus pronounced a woe upon them.
Did these cities really expect judgment to come on them? I do not think they did. I doubt they believed they would ever be judged, just as the United States does not believe judgment could happen to us. Yet Capernaum, Chorazin, and Bethsaida likely said the same thing. They assumed it would never happen to them.
They did not truly believe that Jesus had come in the flesh (1 John 4:2-3), and because of that, they were under the spirit of Antichrist (1 John 2:18-22). If they had really believed He was who He said He was, the Messiah, they would have repented. That raises the question for us. If our city and our nation truly believed He is who He says He is, would we repent?
Matthew 11 20-30 How to Discern God’s Judgment on Cities
There is a strong spirit of Antichrist operating in our nation and in our city (1 John 2:18), and I sometimes wonder if it does not affect the church as well. If we fully believed, would we live the way we do?
I know Jesus is the Christ, yet there are moments when something arises within me. As I was walking through the park, the Lord spoke to me. I realized how deeply I want to see the full manifestation of the Spirit, not a partial measure, but the fullness of what God intends (1 Corinthians 12:7). I want to see everything He has promised produced at one hundred percent.
As I talked with the Lord, I felt that familiar pressure of doubt. That Antichrist spirit presses in and whispers questions, asking whether this is real or whether we are wasting our time (1 John 4:3). It raises doubts about the future and about whether these things will truly come to pass. That is the spirit of Antichrist at work (1 John 2:22).
Matthew 11 20-30 How to Discern God’s Judgment on Cities
That is the issue we must oppose. Our struggle is not against flesh and blood, but against spiritual forces, and we must wage war there (Ephesians 6:12). We have to believe with our whole hearts that Jesus is the Messiah and that He is exactly who He claims to be. When we reach that place of settled belief, I believe we will see greater manifestations of Him among the people.
The people of Capernaum faced the same issue. Jesus was right in front of them. He performed miracles, healings, and acts of mercy, yet they still would not repent. Despite everything He did and everything He said, the city as a whole remained unrepentant (Matthew 11:20).
Matthew 11:23-24
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 20-30 How to Discern God’s Judgment on Cities
Because of this, Jesus predicted their doom (Matthew 11:23-24; Luke 19:41-44), specifically the destruction of the city itself (Matthew 24:2). What followed was so complete that, for centuries, the very location of Capernaum was disputed. I drew this from Hendriksen’s commentary on Matthew, page 242. I quoted it to emphasize the total and devastating nature of that destruction. Hendriksen called it a prediction, though I believe it was more than that; I quote his wording as he wrote it.
Jesus predicted their doom. And now, as to the destruction of the city itself, what occurred here was so shocking that for centuries, even Capernaum’s site was a matter of dispute.
In other words, it was so leveled and so destroyed that you couldn’t even find where it was. Jesus was telling them, “Now I want you to repent, because if you don’t, the destruction upon you’s going to be so great that they won’t even be able to find where you were” (Matthew 11:23-24).
The Question of Judgment for Our Cities
I sense something pressing on me for our city and our nation, and I want us to look at it honestly. The question before us is where our city and our nation stand with this principle. Do we even believe judgment is possible? If there is no repentance, will judgment come (Luke 13:3; Luke 13:5)?
Matthew 11 20-30 How to Discern God’s Judgment on Cities
Answer that directly. If this nation and this city do not repent, will they be judged? It may not happen in our lifetime if the Lord tarries, but judgment will come if repentance does not. God judged Sodom and Gomorrah (Genesis 19; Matthew 11:24). He judged Capernaum, Chorazin, and Bethsaida (Matthew 11:21-23). He cannot judge those cities and then exempt ours. God must be just, and He must be consistent (Romans 2:11; Genesis 18:25).
They may have worshiped idols, but do we not do the same? They offered children to demons, yet we sacrifice thousands every day to abortion (Jeremiah 7:31; Psalm 106:37-38). Sodom openly flaunted homosexuality, and so do we (Genesis 19; Jude 7). If God judged them, He could not be accused of injustice for judging us as well (Romans 3:4-6).
They practiced temple prostitution and served fertility gods, and those same sins exist in our culture today (Hosea 4:13-14; 1 Corinthians 6:15-16). They refused to believe Christ had come in the flesh, and the question remains whether our city and nation truly believe that He has (1 John 4:2-3; 2 John 7).
This is a heavy word, but I believe our nation stands at a cultural crossroads. We are either going back to the Bible or moving into territory that will demand judgment (Deuteronomy 30:19; Amos 4:12). History shows that every culture eventually faces judgment, and we are not exempt from that pattern (Ecclesiastes 1:9; Hebrews 9:27).
Matthew 11 20-30 How to Discern God’s Judgment on Cities
I believe there is a strong spirit of Antichrist operating in our city and our nation. Many who lead this nation are deeply influenced by it (1 John 2:18; 1 John 4:3).
Matthew 11:21
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.
The word “woe” is a prime exclamation of grief. Today’s English Bible says how terrible it would be for you. The Phillips translation renders it: “Alas for you.”
I want to say a few things about Tyre and Sidon and the prophecies concerning them. Those prophecies are found primarily in Ezekiel 26–28 and Isaiah 23, and Jesus is clearly referring back to those Old Testament judgments (Ezekiel 26-28; Isaiah 23). It is plain to me that He is speaking about literal cities. He names Tyre and Sidon directly, thereby tying His words to those earlier prophecies.
Matthew 11 20-30 How to Discern God’s Judgment on Cities
Ezekiel 28 is often used to develop a theology about Lucifer, but Lucifer is not even named there. I struggle with that interpretation because Jesus treats these passages as speaking about real cities, real kings, and real people. The flow of those prophecies supports that understanding, and Jesus Himself applies them that way (Ezekiel 28; Matthew 11:21-22). (Plus, Lucifer is never mentioned in the New Testament. Jesus certainly never mentioned Ludifer. No apostle mentioned Lucifer. Revelation chapter 12 names all the names of the devil, and Lucifer is not included (Revelation 12:9).
Tyre and Sidon were ancient cities known for power, beauty, and wealth. Isaiah, Ezekiel, Amos, and Joel all prophesied against them. Pride defined them, the same kind of pride described in the language of exalting oneself above the Most High (Isaiah 14:13-14). They were wealthy, driven by money, and cruel in their practices.
Greater Light, Greater Accountability
Their cruelty included selling the children of Israel as slaves. Amos records their betrayal of covenant relationships, and Joel describes their selling people to foreign nations (Amos 1:9; Joel 3:6). Hendricksen describes Tyre and Sidon as centers of heathen wickedness and seduction.
Matthew 11 20-30 How to Discern God’s Judgment on Cities
Yet Jesus says something striking. If Tyre and Sidon, even in their most wicked condition, had seen the mighty works done in Chorazin and Bethsaida, they would have repented in sackcloth and ashes (Matthew 11:21). Because of that, Jesus declares that it will be more tolerable for Tyre and Sidon in the day of judgment than for the cities that witnessed His works and still refused to repent (Matthew 11:22).
Matthew 11:22
22 But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you.
I pulled out the Thompson Chain Reference Bible, and it is a fantastic Bible because it has archaeological notes and write-ups on cities mentioned in Scripture. It includes Tyre, Sidom, Capernaum, Coazum, and Bethesda, and it was interesting to compare what it says about them.
Matthew 11 20-30 How to Discern God’s Judgment on Cities
What stood out to me was that Tyre and Sidom still exist today, even though they are far less powerful than they once were. That is consistent with the fulfillment of Isaiah and Ezekiel’s prophecies against them (Isaiah 23; Ezekiel 26-28). But Coazum and Bethesda no longer exist as living cities. They are nothing but ruins, which fits what Jesus said about the devastation coming on those places (Matthew 11:21-24).
The Weight of Jesus’ Warning
Jesus said the destruction of those unrepentant cities would be so great that it would be worse than what came on Sidon, and worse than Tyre and Sidon (Matthew 11:22). Thompson’s chain notes even point out that Tyre and Sidon still exist, though smaller and less important, while Coazum, Bethesda, and even Capernaum are reduced to ancient ruins. The tragedy is that Thompson also shows how difficult it is to identify their exact sites because they were so thoroughly annihilated.
A Personal Warning for Our City
That hits me personally because I do not want that to be the history of our city. I do not want people to say one day that they cannot even tell where we were. That is an awful thing. Thompson even uses cautious language about these locations—Coazum being “identified” with ruins a couple of miles north of Capernaum, and Bethesda being “thought by some” to be at a certain place. The uncertainty itself indicates the extent of the destruction.
Matthew 11 20-30 How to Discern God’s Judgment on Cities
When you read that, then you come back to Matthew 11:22 and hear Jesus say it will be more tolerable for Tyre and Sidon in the day of judgment than for those cities. Tyre and Sidon still exist today, but Coazum and Bethesda do not; this contrast underscores the seriousness of His warning (Matthew 11:22).
Understanding the Day of Judgment
From there, I want to move into the phrase “the day of judgment.” When you hear that term in Scripture, most people automatically think of something future. We are trained to think that way. But what I want us to see is that the day of judgment is past, present, and future, and Scripture shows cities and nations that already had their day of judgment when the day of the Lord came upon them.
We often conflate the day of the Lord and the day of judgment with the advent of Jesus, but I am seeking to prepare us for Matthew chapters 24 and 25. By the time we arrive, we need to understand that the judgment Jesus speaks of is not His advent judgment, but the judgment that came upon Jerusalem when it was destroyed, which directly ties to what He said would happen to the temple (Matthew 24:1-2).
Matthew 11 20-30 How to Discern God’s Judgment on Cities
What I want us to see today is that the day of the Lord, or the day of judgment, is covenantal language. It speaks of God’s judgment on wicked people, and it was not always heathen nations. Sometimes it was people who claimed Jehovah, yet still lived in idolatry and compromise, and they were judged.
Applying the Warning to Our Nation
That brings it home to us. When we say “America,” are we somehow separate from that? If this nation is judged, we are part of this nation. I believe God protects His people, but it will not be pleasant. I believe we are at a threshold, which is why so many churches are being stirred to engage more: something must change. We cannot continue as we are going.
Judgment is impending, and it can be like what was said to Cain—sin lying at the door (Genesis 4:7). I believe God is provoking His people, and Scripture even uses that language of provocation (Deuteronomy 32:21; Romans 10:19).
Matthew 11 20-30 How to Discern God’s Judgment on Cities
I want to examine the day of judgment more clearly. The day of judgment is the biblical term for calamity coming upon the wicked, and Isaiah gives a clear example of that kind of language in Isaiah 13:6-9. If you have never studied the day of judgment and the day of the Lord, you need to look at it and really study it (Isaiah 13:6-9).
Isaiah 13:6-9
6 Howl ye; for the day of the LORD is at hand; it shall come as a destruction from the Almighty.
7 Therefore shall all hands be faint, and every man’s heart shall melt:
8 And they shall be afraid: pangs and sorrows shall take hold of them; they shall be in pain as a woman that travaileth: they shall be amazed one at another; their faces shall be as flames.
9 Behold, the day of the LORD cometh, cruel both with wrath and fierce anger, to lay the land desolate: and he shall destroy the sinners thereof out of it.
Matthew 11 20-30 How to Discern God’s Judgment on Cities
Isaiah clearly commands that one howl because the day of the Lord is at hand (Isaiah 13:6). This raises the question of when it was at hand and how long ago Isaiah wrote it. He repeats the warning and says the day of the Lord is coming with cruelty, wrath, and fierce anger (Isaiah 13:9).
This prophecy in Isaiah chapters 13 and 14 is directed toward Babylon, the literal city. As you read through those chapters, Isaiah moves steadily through judgments on the nations, and Babylon is one of them. The message to Babylon is direct: the day of the Lord is upon you, and it will come with wrath and fierce anger (Isaiah 13:6).
That prophecy was fulfilled when Babylon fell in 536 BC, following its capture by Cyrus. This does not eliminate the spiritual principles that remain applicable, but it demonstrates an important point. Babylon was judged. Isaiah’s prophecy came to pass exactly as spoken, and Scripture calls that judgment the day of the Lord.
Separating Judgment from the Second Advent
What I want us to see is that we need to mentally separate the day of the Lord from the second advent of Christ. God does not have to wait for Christ’s return to bring judgment. Jesus Christ could judge a city, a state, or a nation without the second advent taking place.
Matthew 11 20-30 How to Discern God’s Judgment on Cities
I am not trying to be a voice of doom, but the truth has to be faced. When you read these passages, you have to deal honestly with what they say.
Joel says the same thing. The day of the Lord is coming, and it is near. He describes it as a day of darkness, gloominess, and clouds (Joel 2:1-2).
Joel 2:1-2
1 Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the LORD cometh, for it is nigh at hand;
2 A day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains: a great people and a strong; there hath not been ever the like, neither shall be any more after it, even to the years of many generations.
He continues with the same warning about the terrible nature of that day (Joel 2:11), and later ties it to cosmic signs before the great and terrible day of the Lord (Joel 2:31). The clouds are not accidental language. They are covenant signs of judgment, the same kind of imagery used when God revealed Himself in judgment and power before (Joel 2:2; Exodus 19:9).
Matthew 11 20-30 How to Discern God’s Judgment on Cities
Joel 2:11
11 And the LORD shall utter his voice before his army: for his camp is very great: for he is strong that executeth his word: for the day of the LORD is great and very terrible; and who can abide it?
Joel 2:31
31 The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the LORD come.
Judgment in Joel’s Own Time
The day of the Lord is described as great and very terrible, and what I wrote here comes from a Wycliffe Bible Commentary. I would like to note what prompted that writing. The immediate occasion for the book of Joel was the devastation of the land by a double plague of locusts and drought. Joel depicts the locust invasion as an army and calls upon all classes of people to repent (Joel 2:12-17). He also promises that if they meet God’s conditions of obedience, the land will be restored to fullness and fruitfulness (Joel 2:18-26).
Matthew 11 20-30 How to Discern God’s Judgment on Cities
This prophecy was tied to a real historical judgment. The day of the Lord came when God sent locusts as a plague upon the land (Joel 1:4; Joel 2:25). What the locusts consumed was judgment itself. In that sense, the day of the Lord was present and active in Joel’s time.
Joel’s message was simple and urgent. He called the people to repent while there was still time (Joel 2:12-13). The warning was clear: judgment would come if they did not respond, and the imagery of clouds signaled covenant judgment drawing near (Joel 2:2). Joel did not require special insight beyond understanding God’s established ways, principles, and patterns of action (Amos 3:7).
For Joel, the day of judgment was not distant; it was immediate. At the same time, this does not remove the broader prophetic significance of his words. The prophecy was fulfilled, had application in later generations, and continues to be relevant. Peter himself quoted this passage and applied it to his own day (Acts 2:16-21), showing that the day of the Lord can be past, present, and future.
Matthew 11 20-30 How to Discern God’s Judgment on Cities
Acts 2:16-21
16 But this is that which was spoken by the prophet Joel;
17 And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:
18 And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy:
19 And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke:
20 The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come:
21 And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.
Matthew 11 20-30 How to Discern God’s Judgment on Cities
What I want you to see is that the day of judgment and the day of the Lord really have nothing to do with the advent of Jesus Christ. There will be judgment when He comes again, but He does not have to wait until then to judge. Judgment has already occurred in history, and Scripture makes this clear (Isaiah 13:6; Joel 2:1).
Amos addresses the same issue when he addresses those who desire the day of the Lord (Amos 5:18). He asks what good they think it will do for them. He makes it clear that the day of the Lord is not light but darkness for those who are unrepentant (Amos 5:18-20).
Amos 5:18-20
18 Woe unto you that desire the day of the LORD! to what end is it for you? the day of the LORD is darkness, and not light.
19 As if a man did flee from a lion, and a bear met him; or went into the house, and leaned his hand on the wall, and a serpent bit him.
20 Shall not the day of the LORD be darkness, and not light? even very dark, and no brightness in it?
Matthew 11 20-30 How to Discern God’s Judgment on Cities
Again, drawing on Wycliffe, the message of Amos reveals the spiritual corruption beneath religious formalism and material prosperity (Amos 5:21-24). He insists that God’s people must seek the Lord, repent, and establish justice if they are to live (Amos 5:4; Amos 5:14-15). Because Israel refused to repent, nothing remained but destruction.
The day of the Lord became an assertion of God’s moral claims against a people who had repudiated Him. Israel was captured by the Assyrians in 721 BC, exactly as prophesied. They did not repent; judgment followed shortly after Amos delivered his message.
Judgment as a Repeating Pattern
The day of judgment came upon Israel, and that does not remove the spiritual truths and principles we must hear today. The day of the Lord is not only a future event. It has been a past day, it is a present reality, and it will be a future day. What we must do is disassociate it from being only an advent event.
Matthew 11 20-30 How to Discern God’s Judgment on Cities
Zephaniah declares that the great day of the Lord is near, very near, and hastens quickly (Zephaniah 1:14-18). He describes it as a day of wrath, trouble, distress, desolation, darkness, gloom, clouds, and thick darkness, a day of trumpet and alarm against fortified cities and high towers.
Zephaniah 1:14-18
14 The great day of the LORD is near, it is near, and hasteth greatly, even the voice of the day of the LORD: the mighty man shall cry there bitterly.
15 That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness,
16 A day of the trumpet and alarm against the fenced cities, and against the high towers.
Matthew 11 20-30 How to Discern God’s Judgment on Cities
17 And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the LORD: and their blood shall be poured out as dust, and their flesh as the dung.
18 Neither their silver nor their gold shall be able to deliver them in the day of the LORD’S wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land.
The prophet’s message indicates that the people continued to observe outward religious rites while practicing hidden sin. They maintained customs and religious appearances, even attending church, while wickedness increased beneath the surface. According to Wycliffe, this growing corruption inevitably led to the point at which God used Nebuchadnezzar as the rod of His anger (Isaiah 10:5).
God used Nebuchadnezzar to judge God’s own people, even though Nebuchadnezzar did not know God. He was not a believer, though he later acknowledged God after his humiliation (Daniel 4:32-34). God can and does use nations and leaders who do not know Him to accomplish judgment.
Matthew 11 20-30 How to Discern God’s Judgment on Cities
To the Jewish mind, the day of the Lord, or the day of judgment, did not signify the advent of the Messiah. It denoted God’s corrective judgment against wrongdoing (Isaiah 13:6-9; Amos 5:18-20). That same understanding applies here. It was not the advent of Christ that judged these cities in Matthew 11. It was the events surrounding AD 70, when Jerusalem and the surrounding region were destroyed (Matthew 24:2; Luke 21:20-24).
This judgment in Matthew 11 did not signal the end of God’s work but the end of an old system. Because they rejected the Messiah, the old covenant system was brought to a close. The new was established through Christ, birthed in Jerusalem, and finalized with the destruction of the temple in AD 70 (Matthew 21:42-44; Hebrews 8:13).
Throughout history, God has used various instruments of judgment. He used Cyrus at Babylon in 536 BC, locusts in Judah around 800 BC, the Assyrians against the northern kingdom in 721 BC, and Nebuchadnezzar against Judah in 587 BC. All of these were described as the day of the Lord or the day of judgment (Isaiah 45:1; Joel 1:4; 2 Kings 17:6; Jeremiah 25:9).
God also used Rome against the Jewish religious system in AD 70. In recent history, he allowed global upheaval during World Wars I and II. However one views these events, God allowed them, and He remains sovereign over nations and rulers (Daniel 2:21; Romans 13:1).
Matthew 11 20-30 How to Discern God’s Judgment on Cities
A Threshold for Our Nation
If we do not repent, we stand at a threshold. If our nation and our city do not come to where they must come, judgment will follow. God cannot judge others and exempt us. He is a fair and just God (Genesis 18:25; Acts 17:30-31).
Jesus says that Capernaum, though exalted to heaven, would be brought down (Matthew 11:23). That language reminds us of Isaiah 14, often associated with Lucifer (Isaiah 14:13-15). Yet in Matthew 11, Jesus is clearly speaking of a city. While some interpret Isaiah 14 as referring to the devil, I struggle with that interpretation. I see the passage as addressing cities, kings, and human pride, and that perspective fits the context more clearly.
I am not saying others cannot teach it differently, but I do not believe God was tricked or surprised. Also, I believe what exists was created to be what it is. Genesis points in that direction when it describes the serpent as created by the Lord (Genesis 3:1).
Matthew 11 20-30 How to Discern God’s Judgment on Cities
Genesis 3:1
1 Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?
The serpent is described as more subtle than any beast the Lord God had made, and that raises issues for me that I struggle to reconcile. I am not trying to unsettle anyone, but for me, it does not fit well theologically to say that Satan somehow surprised God or slipped in behind His back.
If that were the case, it could happen again, and I do not believe that. I do not believe the war in heaven happened until Satan was cast down when the kingdom of God came in power. That occurred when Jesus sent out His disciples, and He said He saw Satan fall like lightning from heaven (Luke 10:18). I believe that event corresponds to the account in Revelation 12 (Revelation 12:9).
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Luke 10:18
18 And he said unto them, I beheld Satan as lightning fall from heaven.
This is something I personally address. It does not trouble me if others hold a different view. I only wish that solid, godly men would come together and seriously wrestle with that passage. I struggle with moving from Isaiah 13, which clearly prophesies about Babylon, to Isaiah 14 and suddenly applying it to the devil, i.e., Lucifer, then returning again to Tyre, Sidon, Egypt, and the nations through chapter 26. Even so, I acknowledge it still carries a valid principle.
I believe Isaiah 14 speaks more to human nature than anything else. Human nature wants to exalt itself above the Most High God (Isaiah 14:13-14). There is something in us that resists submission, that wants to ascend, rule, and sit on the throne. That fits the picture of earthly kings more clearly, and we still see leaders who desire such exaltation. That is simply where I land on it.
Sodom, Unbelief, and Greater Accountability
Now let’s read verses 23 and 24.
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Matthew 11:23-24
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.
Jesus says that Capernaum, though exalted to heaven, would be brought down. He explains that if the mighty works done there had been done in Sodom, it would have remained. He concludes by saying it will be more tolerable for the land of Sodom in the day of judgment than for Capernaum (Matthew 11:23-24).
In other words, Jesus is saying that if Sodom had seen what these cities had seen, it would still be standing. The wickedness He associates with homosexuality is not as great as the wickedness of unbelief, an unrepentant spirit, and a refusal to change (Genesis 19:24-25; John 3:18-19).
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This is a hard word, but it is one we need to hear. God wants us to change. He does not want us trapped in religion. He wants us to be Christians, anointed ones, with the Spirit of God upon us. That is what Christ means, the Messiah and the anointing resting on His people (Acts 10:38; 1 John 2:20).
When God is truly upon us, we are not bound up in religion. Religion becomes a burden, heavy and restrictive. That is what Jesus addresses when He invites people to come to Him and exchange burdens (Matthew 11:28-30).
In verses 25 and 26, Jesus thanks the Father, Lord of heaven and earth,
Matthew 11:25-26
25 At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.
26 Even so, Father: for so it seemed good in thy sight.
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Jesus acknowledges that these things are hidden from the wise and prudent and revealed to babes, and that this was the Father’s good pleasure and deliberate choice.
What we need to see here is the contrast He is making. Some things are deliberately hidden from those who consider themselves wise and prudent, while those same things are revealed to babes, to those who are humble and teachable (Matthew 13:11; 1 Corinthians 1:27-29).
He elaborates on this in Matthew 13, where He gives the parable of the seed and the sower. When the disciples ask why He speaks to the people in parables, Jesus tells them that it is given to them to know the mysteries of the kingdom of heaven, but to others it is not given (Matthew 13:10-11).
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Matthew 13:10-11
10 And the disciples came, and said unto him, Why speakest thou unto them in parables?
11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.
This verse states that God deliberately withholds truth, including the mysteries of the kingdom, from some people. He does this intentionally.
Jesus says that it pleased the Father to hide these things from the wise and the prudent (Matthew 11:25). He then explains that to those who have, more will be given and they will have abundance, but from those who do not have, even what they think they have will be taken away.
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Matthew 13:12
12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.
He is talking about revelation and understanding. A person may think they understand and may even have some, but when they become wise and prudent in their own eyes, God promises to withdraw that revelation. He will remove it, and they will no longer have it (Matthew 13:12; Proverbs 3:7).
Babes, Humility, and Learning
It pleases Him to do this. The Father of heaven and earth can hide things from the wise and prudent and reveal things to babes (Matthew 11:25; James 4:6). That contrast is intentional. In a word study, the word “hid” in Matthew 11:25 means to conceal completely, to keep something secret. The word “wise” refers to earthly wisdom, and “prudent” means mentally putting things together.
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When we think we have it all figured out, when we believe we already have the answers lined up, we place ourselves in danger. I was there once, and I thought I had everything settled, but I discovered that God had hidden things from me. I had to return and realize I was just a child (1 Corinthians 3:18; Matthew 18:3).
Babies learn quickly, and that is the point Jesus is making. He wants to reveal truth to those who want to learn and who have a teachable spirit (Psalm 25:9; Isaiah 66:2). But if we think we already have it all together, we no longer need Him, and He will shut it off. He does that, and it pleases Him to do so, because He is God and sovereign over all things.
When we think we are something, we quickly find out that we are nothing. He is the Father, and He is God (Galatians 6:3; Isaiah 40:17).
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Daniel and the Timing of Revelation
I want to show you something from Daniel that fits this perfectly. Daniel had night visions and dreams, and I am thankful that not everyone has dreams like Daniel’s, as interpreting them would be difficult (Daniel 7:1-2). I am not saying that visions are superior, and that dreams sometimes arise from natural causes, but that was not the case with Daniel.
Daniel was truly hearing from God, and God was revealing something to him (Daniel 7:16; Daniel 8:15-17). In the first year of Darius, Daniel, by reading the books, understood from the number of years spoken by the Lord through Jeremiah that seventy years would be completed in the desolation of Jerusalem.
Daniel 9:1-2
1 In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans;
2 In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem.
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Daniel is having these visions, and he goes back to the Word of God. I believe Daniel had read the Scriptures for a long time. He knew the Word, but now, through these visions, the time had come for understanding to be released (Psalm 119:130).
I want you to see how difficult this was to discern. When you look at Jeremiah, you realize how concealed this revelation was. The seventy years were written there all along, yet they were not immediately understood (Jeremiah 25:11-12).
It was in Jeremiah the whole time. Jeremiah wrote it, and Daniel had access to it, but it had not been revealed to Daniel until this moment. That shows how something can be plainly written and still remain sealed until the right time (Daniel 12:9).
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The Father Reveals When It Is Time
In Jeremiah 29, the Lord speaks plainly about the seventy years being completed at Babylon and then visiting His people and bringing them back. The words were there, but understanding came only when God opened Daniel’s eyes to see them (Jeremiah 29:10).
Jeremiah 29:10
10 For thus saith the LORD, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place.
You can see how difficult this was to understand. It is obvious now because it is open to us, but there was a time in Daniel’s life when it was closed and hidden. God had not yet allowed him to see it because it was not time (Isaiah 6:9-10).
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That is why we struggle with understanding the second coming and why there is so much disagreement over eschatology. It is not yet time to fully understand these things (Daniel 12:9; John 16:12). Before Christ returns, we will see in Scripture things we have never seen before. Questions will be answered because people will be diligently seeking God (Jeremiah 33:3; Matthew 7:7).
Seeking, Timing, and Revelation
Daniel sought God diligently, and when he did, the revelation came. The truth had been there all along, even as Jeremiah repeated it several times, but understanding came only when God revealed it (Daniel 9:2; Jeremiah 25:11-12; Jeremiah 29:10). That is exactly what Jesus is talking about. The Father can hide things that are plainly written until the proper time, and Daniel had to search them out again (Matthew 11:25; Proverbs 25:2).
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That understanding has helped me, as I now see things I had not seen before. We cannot see until it is time to see (Habakkuk 2:3). When people have told me I was ahead of my time, I knew that was not true. I was seeing because I was seeking, and it was time to see (Amos 3:7).
I had a willing heart and a willing spirit, and I asked God to show me. When the time comes, He reveals what needs to be seen (Psalm 25:14; John 7:17). Jesus says it pleases the Father to hide things and to reveal them to babes, and I am content to be a baby (Matthew 11:26; Matthew 18:3-4).
Revelation, Unveiling, and the Posture of a Babe
The word “revealed” derives from “apocalypse,” meaning “to remove the covering.” That is the same meaning behind the word revelation (Revelation 1:1). Revelation is the unveiling of what was hidden (2 Corinthians 3:16).
The term “babes” refers to those who are quiet, attentive, simple, and teachable. It does not mean ignorant. It describes humility and dependence, and that is what I want to be (Psalm 131:2; Matthew 18:4).
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This contrast is not about education. It is about a teachable spirit (James 1:5; Isaiah 66:2). When people think they know it all, they see no need to learn more. That attitude shuts off revelation, often because people close themselves off (Proverbs 3:7; 1 Corinthians 8:2; Revelation 3:17).
When I finally admitted I did not know anything, God began to show me things again. Becoming a baby was the key (Matthew 18:3; 1 Corinthians 3:18). That is the only posture in which God can truly teach us (Psalm 25:9).
For the Pharisees and scribes, the truths of the kingdom were hidden because they believed they already understood everything (Matthew 23:13; Luke 11:52). God promises that truth will be hidden from those who remain proud, and that serves as a warning to us (Matthew 11:25; Proverbs 25:2).
Another translation of verse 26 says this was done by the Father’s own choice and pleasure. That shows His delight in revealing truth this way (Ephesians 1:5).
The Father desires that we remain babes in our ability to learn. When we refuse that posture, revelation is cut off, often because we no longer seek it (Hosea 4:6; Romans 1:21-22). God looks for contrite hearts and humble spirits, and those are the people He teaches and reveals Himself to (Isaiah 57:15).
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Isaiah 57:15
15 For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.
The Son as the Exclusive Revealer of the Father
Let us proceed to Matthew 11.
Matthew 11:26-27
26 Even so, Father: for so it seemed good in thy sight.
27 All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.
Jesus says that all things have been delivered to Him by the Father. No one truly knows the Son except the Father, and no one truly knows the Father except the Son and those to whom the Son chooses to reveal Him (Matthew 11:27). That establishes both His authority and His role as the revealer.
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He begins by saying all things, emphasizing that everything has been handed over to Him. While Scripture speaks elsewhere to that authority, the key point here is access. No one can come to Jesus unless the Father draws them, and a relationship with God begins with that divine initiative (John 6:44).
John 6:44
44 No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.
None of us came to Jesus on our own. He was not revealed to us until the Father brought us to that place and revealed the Son to us (John 6:65).
Then Jesus turns and makes another statement. He says that if you see Him, He will reveal the Father to you. To see the Son is to see the Father (John 14:9).
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John 14:8-11
8 Philip saith unto him, Lord, shew us the Father, and it sufficeth us.
9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?
10 Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.
11 Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake.
The Son as the Exclusive Revealer of the Father
We cannot see Jesus unless the Father draws us and reveals the Son to us, and we cannot see the Father unless Jesus reveals Him to us (Matthew 11:27; John 1:18). Revelation works both ways, and it is entirely God-initiated.
Only the Father can draw a person and reveal the Son. Only the Son can reveal the Father. That is the divine order.
After establishing that, Jesus gives an invitation.
Matthew 11 20-30 How to Discern God’s Judgment on Cities
Matthew 11:28-30
28 Come unto me, all ye that labour and are heavy laden, and I will give you rest.
29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.
30 For my yoke is easy, and my burden is light.
To understand this passage, we need to examine the manners and customs of Biblical lands. A book I have describes a heavily laden porter in the marketplace. In many Eastern cities, carts could not enter the gates, so goods were carried by porters, usually the poorest men. They carried enormous burdens on their backs, and it was a pitiful sight. Jesus clearly had these men in mind when He gave His gracious invitation to those who labor and are heavy laden (Matthew 11:28).
Picture a porter with a large load strapped to his back. Hendrickson adds that a yoke was a wooden frame placed on the shoulders to distribute the weight evenly and make the burden easier to carry (Lamentations 3:27). The man carried this heavy load into the marketplace, pressed down by its weight.
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What Jesus is showing us here is true repentance. He states that we no longer need to carry those heavy burdens (Psalm 55:22). The Pharisees and scribes had imposed the law, traditions, and religious requirements on the people, but Jesus says to lay those burdens down and take His yoke instead (Matthew 23:4; Acts 15:10).
We are all yoked to something. If we serve the world, we wear its yoke, and if we serve Judaism, we wear the yoke of the law. If we serve Jesus Christ, we wear His yoke. Everyone is yoked to something (Romans 6:16).
Every Person Bears a Yoke
Jesus says His yoke is easy, it fits well, and it does not wound or chafe. His burden is light (Matthew 11:30).
The issue here is the yoke of the law and religious obligation. Jesus says we do not have to live under that burden anymore. We are to put it down and take up Christ’s yoke, embracing what He loves and desires (Acts 15:28; Galatians 5:1).
This provides a picture of religious penance among the Pharisees and under the old covenant, in which heavy burdens were imposed on people. They turned to the law to secure salvation, believing that eternal life came through legal obedience (Romans 10:3; Galatians 2:16). When this mindset takes hold, life becomes exhausting and oppressive.
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Many people are bound by legalism, their minds fixed on rules and regulations. They are constrained by external requirements and restrictions. I am not mocking anyone, but pointing out that these are burdens people do not have to carry (Colossians 2:20-22; Galatians 5:1).
We do not work for salvation; we work from our salvation. Once that principle is settled, everything else begins to make sense (Ephesians 2:8-10). Jesus says we can lay down the heavy burden and take His yoke. His yoke fits, it is easy, and His burden is light. Working for salvation must be laid down, while working from salvation is taken up, and it brings rest (Matthew 11:28-30).
I aim to clarify this by showing that coming to the Lord involves a series of experiences. Recently, as elders, we reviewed our foundational beliefs. One area we discussed was the necessity of water baptism. By necessity, I mean obedience. It is not just something we do because we are told to do it, but because we desire to obey Him (Matthew 28:19; Acts 2:38). Our love for Him produces obedience, and obedience produces desire (John 14:15).
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The Pattern of the Tabernacle
To illustrate this, I want to walk through the tabernacle of Moses and show how we approach God. Our purpose in life is to become like Him, because when He appears, we will be like Him (1 John 3:2). There will be no advent without a people being conformed to His image, and that likeness comes through these experiences (Romans 8:29; Hebrews 6:1).
The tabernacle was built with a gate, surrounded by black goat-hair tents and enclosed by a white linen fence. The blackness spoke of the world, while the white linen represented God’s purity and His people (Exodus 27:9-18). Inside was the tabernacle structure itself, leading inward through specific furnishings (Exodus 26:1-37).
Beyond the gate were the brazen altar and the brazen laver, followed by the golden table of showbread, the golden altar of incense, the golden candlestick, the veil, and finally the Ark of the Covenant with the mercy seat (Exodus 30:17-21; 25:23-40; Exodus 30:1-10; Exodus 25:10-22).
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God commanded that the tabernacle be built according to the pattern, meaning the order. This order reveals how humanity approaches Him (Exodus 25:40; Hebrews 8:5).
The first experience is the blood experience. God draws us in, and we encounter Christ through His sacrifice. The brazen altar speaks of judgment and sacrifice, both His and ours (Hebrews 9:22). This is a continual experience, not something we leave behind, because we continually offer ourselves as living sacrifices (Romans 12:1; Hebrews 13:15).
No matter how far we go in God, we carry this reality with us. We continually judge ourselves and continually offer ourselves to Him. This speaks not only of Christ’s sacrifice but also of a personal experience that every believer must walk through (1 Corinthians 11:31; Romans 12:1).
We have to experience these things. If I want to go further, there are still other experiences I must move through. Obedience flows from desire, not obligation. I do not do these things because I am forced to, but because love motivates me, and it pleases Him when I obey (John 14:15; 2 Corinthians 5:14).
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The Laver: Seeing Ourselves Clearly
The next experience is the laver. The laver is a place of washing. It addresses water baptism, judgment, and the death of the self (Acts 22:16; Romans 6:3-4). It was made of brass and mirrors, so when you looked into it, you saw yourself. That is the key point. You see yourself as you truly are (James 1:23-25).
That is what happens when we look into the Word. The Word reveals us to us. It shows areas of our lives that need judgment and correction. The laver represents an experience we must walk through if we are going to continue moving toward Him (Hebrews 4:12).
Entering the Holy Place
Then we come to the veil. The veil was embroidered with blue, purple, scarlet, and white linen, separating the outer realm from the holy place (Exodus 26:31-33). Once inside, everything changes. The walls are overlaid with gold. This is no longer brass and judgment, but gold and glory (Exodus 26:29).
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Above were cherubim woven into the curtains, and the veil itself displayed two great cherubim. Everything spoke of heaven. You had entered a heavenly realm, leaving behind the realm of law, judgment, and natural limitation (Exodus 26:1; Exodus 26:31; Ephesians 2:6).
You are now in the holy place. You have stepped into the heavenlies, surrounded by the reality of God’s presence and heavenly beings (Hebrews 12:22). I believe passing through this veil represents the baptism of the Holy Spirit. It brings us into a new realm, a new dimension, and a new way of seeing (Acts 1:5; Acts 2:4). Outside was natural light. Inside is candlestick light, oil light. The Spirit provides a different illumination (Zechariah 4:2-6).
The Table of Showbread: Feeding on the Word
Once inside, we encounter the table of showbread with its twelve loaves. This speaks of feeding on the Word of God and becoming what we eat (Exodus 25:30; Matthew 4:4). Outside, the Word judges us. Inside, we are transformed by it. In this place, we begin to put on His nature and are changed into His likeness (2 Corinthians 3:18).
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Here in this place, there is communion. The wine was poured out here, and it speaks of the bread and the wine. You begin to understand everything in an entirely different light. Everything is gold. You are being changed. It is another experience where the Word of God becomes life within you (1 Corinthians 10:16-17).
Then there is the candlestick. It had nine branches with bowls, blossoms, and almonds on each limb. The number nine is everywhere. It speaks of the nine fruits of the Spirit and the nine gifts of the Spirit that give light for our walk (Exodus 25:31-40; Galatians 5:22-23; 1 Corinthians 12:7-11).
The candlestick is gold. It speaks of the deity at work within us. The gifts of the Spirit reveal the abilities of Christ in us, and the fruit of the Spirit reveals the nature of Christ in us (1 Corinthians 12:7-11; Galatians 5:22-23). That light is not hidden. We take it and show it to the world (Matthew 5:14-16).
Next is the altar of incense. This represents prayer, praise, and worship. It is not an occasional prayer life, but a continual one. It is a lifestyle of prayer offered daily before the Lord (Exodus 30:7-8; Psalm 141:2; Revelation 8:3-4). I live in every experience I have passed through. Each one becomes part of my daily life. Prayer, praise, and worship are continual offerings, rising like incense before Him. This, too, is gold. It is part of putting on His nature (Romans 12:1; Hebrews 13:15).
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Then there is the veil. The veil represents our flesh, and it must be torn. Upon it are cherubim, just as cherubim were placed at the gate of the Garden of Eden to guard the way to the tree of life (Genesis 3:24; Hebrews 10:20). You cannot enter the place of the tree of life, the ark of the covenant of the Lord of the whole earth, without death. There is no entrance without dying to self. The flesh must be rent. This is a death experience (John 12:24; Galatians 2:20).
The Ark of the Covenant: The Presence of God
Beyond the veil is the ark of the covenant, the presence of God Himself. It is a gold chest representing His glory and authority (Exodus 25:10-22). Inside it are the tablets of the law, the manna, and Aaron’s rod that budded, speaking of God’s nature, provision, and government (Hebrews 9:4; Numbers 17:8).
On top of the ark is the mercy seat. Earlier, we received mercy. Here, we begin to give mercy. There is a difference between experiencing mercy and becoming merciful (James 2:13; Matthew 5:7). The mercy seat was sprinkled with blood, and above it were cherubim looking down upon it (Leviticus 16:14-15).
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The mercy seat is God’s throne. No man sat there until Christ offered His blood and sat down at the right hand of God (Hebrews 1:3; Hebrews 10:12). Revelation says that those who overcome will sit with Him on His throne, just as He overcame and sat down with His Father (Revelation 3:21).
This is a progression of experiences. No one is forced to continue. You can stop anywhere along the way. But if we desire to become like Him and know His fullness, we will want every experience He has provided for us (Ephesians 3:19; Philippians 3:12-14). I do not pursue these things out of legalism. I pursue them because I want to, so I work from salvation, not for it. Love drives me forward, and my desire is simply to be like Him (2 Corinthians 5:14; Romans 8:29).
Whatever stands between me and Him, I want to pass through it. Above all, I want to go through that veil. When that happens, nothing else matters. Self is dead. Reputation no longer matters. Life is hidden in Him, and I dwell there with Him (Galatians 2:20; Colossians 3:3).
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Christ Has Gone Before Us
Jesus died on the cross and passed through the veil. He settled that separation once and for all. That is the whole picture I aim to present (Matthew 27:51; Hebrews 10:19-20). This is a picture of our experiences in Him. When I discuss the necessity of practices such as baptism, I am not speaking of legalism. I am not saying you have to do these things to be saved. I am saying that if you want to move fully into everything God has, you must pass through these experiences. That is the difference.
I am not a legalistic person. I am a person who wants to attain all that God has and lead people into the fullness of those experiences (Philippians 3:12; Hebrews 6:1). That is my heart. We are not saved by works. We are saved by grace through faith (Ephesians 2:8-9). But we are saved for something. We are His workmanship, created in Christ Jesus unto good works that God has already prepared for us to walk in (Ephesians 2:10). These works are not legal demands. They are experiences we are meant to walk in (Titus 3:8).
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To enter fully into Him, we move through the altar, the laver, the table, the candlestick, the altar of incense, and through the veil. We must experience the baptism of the Holy Spirit and be brought into the heavenlies. These are spiritual principles and experiences, not rituals (Hebrews 10:19-22; Ephesians 2:6). When people walk into these things, their lives become a witness. Their good works are seen, and God is glorified (Matthew 5:16). We become the light of the world and the salt of the earth (Matthew 5:13-14).
The Easy Yoke of Christ
This is the yoke Jesus invites us to take. It is not the yoke of law, rituals, or religious burden. It is His yoke, and it is easy. His burden is light (Matthew 11:29-30). Man has made spiritual things complicated, but God has made them simple. People often wait for something dramatic, not realizing they have already heard His voice (John 10:27). At some point, responsibility shifts to us to respond to what God has already spoken (Acts 2:38).
The baptism of the Holy Spirit is simple when understood. God delights in giving His Spirit to those who ask (Luke 11:13). The same Spirit who speaks within us gives utterance, and we learn to listen to His voice (Romans 8:16; 1 Corinthians 14:2).
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These things are not heavy or burdensome. They are joyful and freeing. God’s commands are not grievous. We make them difficult, not Him (1 John 5:3). As we walk through these experiences, we are shaped to become like our Master. A disciple becomes like his teacher (Luke 6:40).
Matthew 11 20-30
Matthew 11 20-30
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