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THE CURSED CITY OF CHORAZIN
Chorazin (Korazin, Korazim) is located on the side of a large hill about two and one-half miles north of Capernaum. This city is
remembered as one of the three key cities in which Jesus spent much of his ministry. These cities, Capernaum, Chorazin and
Bethsaida formed what is called the "Evangelical Triangle," the small area where most of Jesus’ miracles were displayed (Matt.11:
20). Chorazin also has the dubious distinction of being one of the cities that Jesus cursed. The city is mentioned only twice in the
New Testament (Matt.11:21; Lk.10:13), and both instances concern the curse that Jesus placed upon it.
A View from Chorazin
WHAT WE KNOW AND DON’T KNOW ABOUT CHORAZIN
We know a little about the city from Jewish writings and from history. The city and its surroundings are mentioned in Jewish
Talmud (b. 85a). It is praised as an area famous for its very early harvest of grain. This is no doubt due to an abundance of
black basalt stones and dark volcanic soil in the area. Chorazin’s steep sun-exposed hillside, with its dark coloration tends to warm
up in the springtime, much earlier than surrounding areas. Today this natural process is known as insoltation.
We learn from history that the city was destroyed, probably by an earthquake, in the fourth century AD and rebuilt in the fifth
century.
The first archaeological work on the city began in the nineteenth century. The synagogue in Chorazin was discovered as a
result of a survey conducted by the Palestine Exploration Fund in 1869. In 1905–07 excavations on the city were begun and work
was resumed at different times, continuing on as late as 1980–84.
Surprisingly, Chorazin’s archaeological remains have yielded no evidence of first century (time of Jesus) settlement on the
present site. An abundance of coins and other information date the current site clearly to the third and fourth centuries AD. However,
potsherds gathered nearby may indicate that the biblical city of Jesus’ day lies somewhere in the immediate area.
The excavations in the city have yielded numerous archaeological treasures. The most outstanding of course is the well
preserved synagogue made of local black basalt stone. The synagogue measures about 50 feet by 70 feet in size. Prominently
displayed in the synagogue is the ‘seat of Moses,’ likely referred to by Jesus in Matthew 23:2. There are also floral decorations,
human and animal figures and surprisingly a well preserved Medusa.
Near the synagogue can be seen what remains of the city’s commercial area plus several dwellings. In one of these dwellings
very near the synagogue a Jewish ritual bath (mikveh) has been excavated.
WHY DID JESUS CURSE CHORAZIN?
We may ask why Jesus cursed this city as well as the other two cities of Capernaum and Bethsaida? The obvious reason from
scripture is that most of his mighty works were done in these areas. All three were Jewish cities, contrasted with the many Gentile
cities elsewhere around the lake and in the Galilee area. There were so many Gentiles around, that the area is even referred to as
"Galilee of the Gentiles" in Isaiah 9:1. We know from scripture that Jesus was sent primarily to the House of Israel and it is
interesting that he also sent his disciples exclusively to Israel. We read about this in Matthew 10:5-6: "These twelve Jesus sent out
with the following instructions: ‘Do not go among the Gentiles or enter any town of the Samaritans. Go rather to the lost sheep of
Israel.’"
We can only imagine the great responsibility brought to bear upon a small town as the King of the Universe came regularly to
visit. We know from scripture that Jesus did many miracles in this city. These people witnessed the mighty power of God in their
streets for the better part of three years. Yet, it seemed to make no difference in their lives. Jesus finally said: "Woe to you,
Korazin…If the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago in
sackcloth and ashes. But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you" (Matt. 11:21-
22).
The archaeological excavations at Chorazin may also help us understand why the people received such a curse from God.
Although it obviously happened some generations after Jesus, it is truly interesting that the descendants of these people would allow a
Medusa to be built right into their synagogue wall. Its presence betrays an assimilation with the Greek and pagan practices of the
time. We know from other sources that this assimilation was going on in Jesus’ time and actually as early as Maccabeean period in
the second century BC.
Of course the Medusa came directly from Greek mythology and was the most famous of the monsters known as Gorgons.
Supposedly anyone who looked directly at Medusa was turned to stone. According to mythology she was killed by Perseus, who cut
off her head. But we might ask what in the world does all this have to do with true religion?
THE ONGOING STRUGGLE WITH PAGANISM
It seems that the true faith always remains in a life and death struggle with paganism. Throughout the centuries we see both
Jews and Christians involved in this ongoing struggle. It was not just at Chorazin, but it was at Capernaum, Hammat (Tiberias), Bet
Alpha, and other places where pagan symbols were included in ancient synagogue architecture. At the Beit Alpha and Hammat
synagogues, there are the symbols of the Zodiac embedded in the mosaic floors. At both sites one can also see the pagan symbol par
excellence, the image of Helios, the Sun God.
Although the early church began with great purity of doctrine, it was not long until pagan ideas even crept into Christianity. We
see Jude writing to early Christians with this exhortation: "I felt I had to write and urge you to contend for the faith that was once for
all entrusted to the saints" (Jude 1:3). In a very few centuries the mother goddess, so prevalent in paganism, was introduced into the
church through Mariolatry. Her images continue everywhere in Catholicism today. Even our great Christian celebrations such as
Easter can be traced directly to the pagan worship of the mother goddess Ishtar.
In our day neo-pagan ideas of Humanism, New Age, and eastern influences are often evidenced in our assemblies. Christian
books and teachings often reinforce these strange concepts. We need a warning about all this lest we end up in a situation similar to
that of Chorazin. When we take the name of God; call ourselves Christians and present ourselves to the world as God’s covenant
people, we are placing ourselves in a peculiar and dangerous position. If we fail to be true to God and his word he will surely judge
us and our judgment will exceed that of pagans who know no better. In Amos 3:2, the prophet reprimands Israel in stern words that
certainly apply to believers today: "You only have I chosen of all the families of the earth; therefore I will punish you for all your sins."
- Jim Gerrish
Publication date, 2004
The Archaeological Encyclopedia of the Holy Land, edited by Avraham Negev.
Jesus & His Word, An Archaeological and Cultural Dictionary by John J. Rousseau and Rami arav
Photo credits: Peggy Steffel
HOME
MAILBOX-
SEND US
YOUR QUESTIONS
AND COMMENTS
THE CURSED CITY OF CHORAZIN
Chorazin (Korazin, Korazim) is located on the side of a large hill about two and one-half miles north of Capernaum. This city is
remembered as one of the three key cities in which Jesus spent much of his ministry. These cities, Capernaum, Chorazin and
Bethsaida formed what is called the "Evangelical Triangle," the small area where most of Jesus’ miracles were displayed (Matt.11:
20). Chorazin also has the dubious distinction of being one of the cities that Jesus cursed. The city is mentioned only twice in the
New Testament (Matt.11:21; Lk.10:13), and both instances concern the curse that Jesus placed upon it.
A View from Chorazin
WHAT WE KNOW AND DON’T KNOW ABOUT CHORAZIN
We know a little about the city from Jewish writings and from history. The city and its surroundings are mentioned in Jewish
Talmud (b. 85a). It is praised as an area famous for its very early harvest of grain. This is no doubt due to an abundance of
black basalt stones and dark volcanic soil in the area. Chorazin’s steep sun-exposed hillside, with its dark coloration tends to warm
up in the springtime, much earlier than surrounding areas. Today this natural process is known as insoltation.
We learn from history that the city was destroyed, probably by an earthquake, in the fourth century AD and rebuilt in the fifth
century.
The first archaeological work on the city began in the nineteenth century. The synagogue in Chorazin was discovered as a
result of a survey conducted by the Palestine Exploration Fund in 1869. In 1905–07 excavations on the city were begun and work
was resumed at different times, continuing on as late as 1980–84.
Surprisingly, Chorazin’s archaeological remains have yielded no evidence of first century (time of Jesus) settlement on the
present site. An abundance of coins and other information date the current site clearly to the third and fourth centuries AD. However,
potsherds gathered nearby may indicate that the biblical city of Jesus’ day lies somewhere in the immediate area.
The excavations in the city have yielded numerous archaeological treasures. The most outstanding of course is the well
preserved synagogue made of local black basalt stone. The synagogue measures about 50 feet by 70 feet in size. Prominently
displayed in the synagogue is the ‘seat of Moses,’ likely referred to by Jesus in Matthew 23:2. There are also floral decorations,
human and animal figures and surprisingly a well preserved Medusa.
Near the synagogue can be seen what remains of the city’s commercial area plus several dwellings. In one of these dwellings
very near the synagogue a Jewish ritual bath (mikveh) has been excavated.
WHY DID JESUS CURSE CHORAZIN?
We may ask why Jesus cursed this city as well as the other two cities of Capernaum and Bethsaida? The obvious reason from
scripture is that most of his mighty works were done in these areas. All three were Jewish cities, contrasted with the many Gentile
cities elsewhere around the lake and in the Galilee area. There were so many Gentiles around, that the area is even referred to as
"Galilee of the Gentiles" in Isaiah 9:1. We know from scripture that Jesus was sent primarily to the House of Israel and it is
interesting that he also sent his disciples exclusively to Israel. We read about this in Matthew 10:5-6: "These twelve Jesus sent out
with the following instructions: ‘Do not go among the Gentiles or enter any town of the Samaritans. Go rather to the lost sheep of
Israel.’"
We can only imagine the great responsibility brought to bear upon a small town as the King of the Universe came regularly to
visit. We know from scripture that Jesus did many miracles in this city. These people witnessed the mighty power of God in their
streets for the better part of three years. Yet, it seemed to make no difference in their lives. Jesus finally said: "Woe to you,
Korazin…If the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago in
sackcloth and ashes. But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you" (Matt. 11:21-
22).
The archaeological excavations at Chorazin may also help us understand why the people received such a curse from God.
Although it obviously happened some generations after Jesus, it is truly interesting that the descendants of these people would allow a
Medusa to be built right into their synagogue wall. Its presence betrays an assimilation with the Greek and pagan practices of the
time. We know from other sources that this assimilation was going on in Jesus’ time and actually as early as Maccabeean period in
the second century BC.
Of course the Medusa came directly from Greek mythology and was the most famous of the monsters known as Gorgons.
Supposedly anyone who looked directly at Medusa was turned to stone. According to mythology she was killed by Perseus, who cut
off her head. But we might ask what in the world does all this have to do with true religion?
THE ONGOING STRUGGLE WITH PAGANISM
It seems that the true faith always remains in a life and death struggle with paganism. Throughout the centuries we see both
Jews and Christians involved in this ongoing struggle. It was not just at Chorazin, but it was at Capernaum, Hammat (Tiberias), Bet
Alpha, and other places where pagan symbols were included in ancient synagogue architecture. At the Beit Alpha and Hammat
synagogues, there are the symbols of the Zodiac embedded in the mosaic floors. At both sites one can also see the pagan symbol par
excellence, the image of Helios, the Sun God.
Although the early church began with great purity of doctrine, it was not long until pagan ideas even crept into Christianity. We
see Jude writing to early Christians with this exhortation: "I felt I had to write and urge you to contend for the faith that was once for
all entrusted to the saints" (Jude 1:3). In a very few centuries the mother goddess, so prevalent in paganism, was introduced into the
church through Mariolatry. Her images continue everywhere in Catholicism today. Even our great Christian celebrations such as
Easter can be traced directly to the pagan worship of the mother goddess Ishtar.
In our day neo-pagan ideas of Humanism, New Age, and eastern influences are often evidenced in our assemblies. Christian
books and teachings often reinforce these strange concepts. We need a warning about all this lest we end up in a situation similar to
that of Chorazin. When we take the name of God; call ourselves Christians and present ourselves to the world as God’s covenant
people, we are placing ourselves in a peculiar and dangerous position. If we fail to be true to God and his word he will surely judge
us and our judgment will exceed that of pagans who know no better. In Amos 3:2, the prophet reprimands Israel in stern words that
certainly apply to believers today: "You only have I chosen of all the families of the earth; therefore I will punish you for all your sins."
- Jim Gerrish
Publication date, 2004
The Archaeological Encyclopedia of the Holy Land, edited by Avraham Negev.
Jesus & His Word, An Archaeological and Cultural Dictionary by John J. Rousseau and Rami arav
Photo credits: Peggy Steffel
