FEW passages in the gospels are more solemn than that one in which the Lord Jesus passed sentence upon the cities, it which “the most of His mighty works” had been done. Chorazin, Bethsaida, Capernaum, ―in these had been wrought such deeds of love and mercy as never before had been seen of men. Had Tyre and Sidon; or had the land of Sodom in olden time been like favored, they would have remained to that day. But these cities repented not and the solemn “Woe unto thee! woe unto thee!” fell from lips which would fain have blessed had it been possible. Capernaum, a greater offender even than her sister cities, exalted then to heaven, should be cast down to hell! How surely those woes were fulfilled is plain to the most unbelieving. The present deserted sites, the ruins of buildings which once were a joy, are witnesses, both eloquent and weighty, to the true words of the Son of God. Indeed so entirely have these cities passed away, that even now, despite all the research and discovery of modern days, their sites cannot be identified with absolute certainty. “The conclusion from the whole of the evidence,” writes one, “is irresistible, that it is impossible to say which (of certain sites) represents Capernaum, which Chorazin, or which Bethsaida.” With especial reference to Capernaum, the same learned writer says, “the contest between the rival claims of the two most probable spots is one of the hottest, and at the same time the most hopeless, in sacred topography”
We pause a moment to point out the solemn lesson which this confession of uncertainty should convey to our own souls. It has not been the mere lapse of years which has reduced those cities to heaps of uninhabited ruins; other cities and towns were standing then, with not half the natural resources which Capernaum had; these still stand, but what remains of that favored town? A scene of ruin and desolation; and the cause of this—its deplorable unbelief and impenitence. When we remember the words, equally solemn, which are registered in the Scriptures against the unbelief of individuals, as well as against cities and nations, have these ruins no voice for us? Happy would it be, if the fate of Capernaum or of Bethsaida should cause some yet unbelieving heart to consider, and repent, and believe!
The New Testament furnishes very little information as to the position of Capernaum in the Holy Land. Only one geographical note occurs in speaking of that city, so little do the events recorded in the New Testament depend for their value upon any local identification: “Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim.” Other hints there are―such as the crossing over the water “into the country of the Gadarenes” ―which serve to define its position with greater exactness, and there are references to the place in the writings of Josephus, which supplement the scanty particulars of the New Testament.
Capernaum is believed to have been situated on the north-west coast of the Lake of Gennesareth; and if positive certainty cannot be had, very weighty reasons can be given, for identifying it with Tell Hum, an engraving of which stands upon this page. The modern name seems to be a fragment of the ancient one. Originally (that is, in its Hebrew form) it was probably Caphar Nahum―the “village of Nahum,” or (translating “Nahum”) of “Consolation.” Scripture names sometimes go by contraries. Jerusalem, “the City of Peace,” furnished the Lord with His cross; and how little “Caphar Nahum” proved a city of “consolation” to Him, the gospels plainly show. His labors there were incessant; the result was only rejection and scorn. But, returning to the modern name, on the supposition that Tell Hum is a fragment of the original Caphar Nahum, the first syllable of Nahum has been dropped, and significant change! ―Caphar has been altered to Tell, “a heap of ruins”! No change could be more appropriate, for the scene which greets the Travelers’ eyes now is indeed very different from the bright and flourishing spot of the first century. Then all was fair. Josephus has a passage, often referred to, in which he dilates with some eloquence upon the surrounding district. “Its nature is wonderful, as well as its beauty; its soil is so fertile, that all sorts of trees grow upon it...... One may call the place the ambition of nature; while it forces those plants which are naturally enemies to one another to agree together, it is a happy contention of the seasons, as if every one of them laid claim to the country.” Besides these features of natural beauty and plenty, it was a thriving and populous city, having manufacturing quarters, and a fishing fleet on the adjoining inland sea. It will be remembered that it was here that Matthew was sitting at “the receipt of custom,” and it was here the centurion lived, whose servant was healed. The presence of the one marks it a customs center; that of the other points to a military garrison. Changed indeed it is now. The Arabs occasionally pile up the ruins into rickety huts for themselves and their cattle, but when Dr. Thomson visited the spot in 1848 there was “not a human being in sight!” For the rest, “shapeless remains piled up in utter confusion along the shore... much more extensive and striking than those of any other ancient city on this part of the lake.” Our small engraving shows the character of some of these.
Capernaum was favored as few spots on earth have been. When the Lord Jesus was cast out by Nazareth, He “went down” to Capeaum, and made it His home―such home, in deed, as He had here. It is several times called “His own city,” and Mark’s gospel states that on one occasion, “it was noised that He was in the house,” where the real meaning of the expression is “He was at home.” Here He dwelt; and to write down all that the gospels narrate as having happened by those shores, and in the cities which were built on the sloping sides of the lake, would be to repeat, perhaps, one half of the gospels. It was at Capernaum that the evangelist saw the fulfilment of Isaiah’s prophecy: “The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.” It was here that the demoniac in the synagogue was healed, and that the palsied man, “borne of four,” heard from the Lord words of blessing and healing.” It was by this shore that Simon and Andrew were called from their nets to become “fishers of men,” and it was in Simon’s house that his wife’s mother was healed of her fever. It was here also that the Roman centurion’s “dear servant” lay sick and that the elders of the Jews willing serve him who loved their nation and had built for them the synagogue, besought Jesus that He would heal the dying servant.” It was in that synagogue, doubtless, that the memorable discourse concerning “the manna” and “the bread of God” was delivered.
One of the most remarkable of the discoveries at Tell Hum is this, the remains of a synagogue, apparently of the Roman period. If, indeed, it be that one which the centurion built, no wonder that the religious rulers spoke well of him. It is described as being a more massive work, and in a higher style than other synagogues in Galilee. It is built of “white marble, with finely carved Corinthian columns, and sculptures of the seven-branched candlestick and the paschal lamb,” and over the doorway was carved a pot of manna. Had that suggested the remark of the people, “Our fathers did eat manna in the desert,” and Christ’s ensuing discourse? It was the ruler of that synagogue, Jairus, whose daughter was raised from the dead; it was at Capernaum that the woman with the issue of blood touched the hem of Jesus’ garment, and was made whole; here the dumb man possessed with a devil was healed; here Jesus touched the eyes of two blind men, and gave them sight. These were some of His varied and blessed works. His words were equally varied and blessed; but it was here, alas! that unbelief sought “a sign” from Him, or, going further, asserted that the very miracles of mercy were wrought by Beelzebub.
We again say the result of that unbelief is seen today, and many will recall the pious McCheyne’s words, with which we close:
Graceful around thee the mountains meet,
Thou calm, reposing sea;
But, oh, far more, the beautiful feet
Of Jesus walked o’er thee!
Those days are past! Bethsaida, where?
Chorazin, where art thou?
His tent the wild Arab pitches there,
The wild reed shades thy brow.
Tell me, ye mouldering fragments, tell―
Was the Saviour’s city here?
Lifted to heaven, has it sunk to hell,
With none to shed a tear?
Ah, would my flock from thee might learn
How days of grace will flee;
How all, an offered Christ who spurn
Shall mourn at last like thee.
Jr.