CRITICAL NOTES
Matthew 12:38. A sign.—See Luke 11:16. They wanted something of an immediate and decisive nature, to show, not that His miracles were real—that they seemed willing to concede—but that they were from above, not from beneath (Brown). Gerlach and Lisco suggest that these Pharisees were better inclined, and less opposed to Jesus, than the others. But in our opinion they were rather the worst among the bad (Lange).
Matthew 12:39. Adulterous.—Adultery, taken in a spiritual sense, according to the Old Testament idea, is equivalent to apostasy or idolatry (Isaiah 23:17). Jesus foreknew that the apostasy of the Pharisees would lead them even to an outward alliance with the heathen in the act of His crucifixion (Lange). No sign.—The words seem at first to place our Lord’s miracles of healing outside the category of signs, and yet it was to these that He referred the messengers of the Baptist as proof that the Christ had indeed come (Matthew 11:5), and appealed in John 5:36. They must, however, be interpreted by the context. One sign and only one, such as they demanded, differing from and transcending the miracles of healing, should be given to those for whom the other notes of Messiahship were insufficient, and that should be the sign of the prophet Jonas (Plumptre).
Matthew 12:40. Three days and three nights.—I.e. three of the periods composed of a night and a day (νυχθήμερον) which was reckoned as one day. On the Jewish principle, that a part of any such period is as the whole, a whole day and part of two other days would be reckoned as three (Mansel). Whale.—Sea-monster (R.V. margin). Heubner relates an instance of a sailor who was swallowed by a shark, and yet preserved. In the heart of the earth.—Some interpret simply in the grave; others in hades.
Matthew 12:41. Rise.—Stand up (R.V.). The word “rise” is used not of the mere fact of resurrection, but of standing up as witnesses (Plumptre).
Matthew 12:42. The queen of the south.—Of Sheba, Southern Arabia (1 Kings 10:1). A greater than Solomon.—Solomon was wise, but here is Wisdom itself (Bengel).
Matthew 12:43. When the unclean spirit, etc.—The connection is not clearly marked. It seems to be this: Christ has been speaking of “this generation;” He now contrasts it with past generations. The Jews of former times were like a man possessed by a demon, the Jews of this day are like a man possessed by many demons (Carr). Dry places.—Waterless (R.V.) The waterless desert uninhabited by man was regarded by the Jews as the especial abode of evil spirits (ibid.).
Matthew 12:44. Empty.—Properly, at leisure. To have cast out a sin does not make a man safe from sin; there must be no leisure in the Christian life (ibid.).
MAIN HOMILETICS OF THE PARAGRAPH.— Matthew 12:38-45
Pretended friends.—We have here yet another phase of opposition to Christ. “Certain” men amongst His opponents come to Him with a show of respect. Setting aside as unimportant all the “signs” He has hitherto shown, they come to Him as though persons only wanting a sufficient further “sign” to enable them to believe (cf. Mark 8:11, a “sign from heaven”). That the Saviour saw through the hollowness of this request is plain from His language (Matthew 12:39). Yet He was pleased to give their request, notwithstanding this, a certain amount of reply. We may regard this reply as consisting:
1. Of a mysterious promise.
2. Of a solemn warning.
3. Of a lamentable forecast.
I. A mysterious promise.—No “sign,” indeed, of the kind they meant should be granted to such as they were. What they asked for was not really what they desired. They were “evil” (Matthew 12:39). Nor would they use it, if granted to them, in the way they professed. They were adulterous (Matthew 12:39). It were a waste of power, therefore, as well as an encouragement of treachery, to do as they asked. Yet He did not intend, on that account, to leave them without further evidence of any description. In due course, rather, they should have a sign—a sign indeed—of His mission. This “sign” would be, on the one hand, like one already known to them all. The prophet Jonah had been a most remarkable sign to the men of his generation. Few things more extraordinary than his story—few more famous—few more effectual, had ever been known. The “sign” which He was now speaking of should be of like kind. It should be something fully worthy of being placed by its side. It should be like it even in that particular which was the most crucial part of the whole story of Jonah. Jonah was a space of “three days and nights” in the inside of the fish. The Son of man should be a similar time in the “heart of the earth” (Matthew 12:40). What that meant the event itself would fully explain. Meantime, it was in that event, whatever its nature, that they would ultimately be able to discover the “sign” that He meant. In due time, in a word, there would be no lack of proof—of abundant proof—of His mission.
II. A solemn warning.—Had they been right then, after all, in demanding a “sign”? If more evidence was thus to follow in time, did it mean that they had been right in supposing that they had not enough as it was? No, the Saviour replies in effect, that was far indeed from the truth. On the contrary, He points out, there were those who had believed on less evidence still. Two cases of this kind stood out in the past. There was the case of those to whom the prophet Jonah, already mentioned, was sent. Those people of Nineveh, in this matter of evidence, had no such advantages as they had. Jonah had not been in his day what Jesus was in the present. There had not been the same array of miracles (John 3:2), the same converging prophecies (Acts 10:43), the same manifest authority (Matthew 7:29), the same abounding love (Jonah 3:10; Jonah 4:1) in the case of that prophet. All that Jonah taught the Ninevites, was to believe it possible that God might repent if they did (Jonah 3:9). Yet they had repented and had believed in him, and that thoroughly, to a man (Jonah 3:5). On the other hand, there was the parallel case of the Queen of Sheba and Solomon. There again present advantages were far “greater” than past. All she had heard of was the probability of learning the truth. They had its fulness in view. Both cases, therefore, were a contrast to them, and a lesson as well. If those earlier hearers, with their smaller light, used it so well, what would that say for these later ones, by whom such far greater light was despised? How could these later stand beside those earlier ones, when all things came to be judged?
III. A sad forecast.—What then, this was the next question, would be the end of such conduct? Even the same as always followed in similar cases. There was a fixed rule—a sad rule—an inevitable rule—in such matters. Where a measure of light is so dealt with as not to be allowed to do its full work—where it brings about, therefore, nothing more at best than a kind of outward reform, and so leaves, as it were, the actual source of life unenlightened thereby—the end of so doing is a measure of darkness even worse than at first. In other words, the evil spirit so cast out wanders about for a time, but finds no rest in so doing. Naturally, therefore, it desires to go back to the kind of rest which it had; and naturally also, in that “empty” house (Matthew 12:44), finds nothing to prevent this being done. At the same time, remembering well its former expulsion therefrom, it seeks to prevent the possible recurrence of anything of the kind by getting the company of other spirits still wickeder than itself. And thus it is, therefore, that in every way, the last state is the worst. There are more in number, they are worse in character, they have a more tenacious hold than before. Even so, therefore, was it to be expected of the “generation” before Him. The light that had been given them, not being truly welcomed by them, would end in greater obscurity still. Their partial delivery—being only partial—would be seven-fold bondage at last.
How sadly this forecast was verified in the case of that “generation” hardly needs to be told. The whole subsequent history of Israel is its fulfilment. Think of a time coming when it should be necessary to say of the chosen people that they were not all of them blind (Romans 11:5).
How solemnly this verification should tell upon all hardly needs to be told. Doubtless the principle involved accounts for most of the apostasy in the world, whether on the part of individual Christians or associated bodies of Christians. Doubtless, therefore, the warning applies to us all. Nothing is more dangerous than not making the best of the light that we have!
HOMILIES ON THE VERSES
Matthew 12:38. Dictating to Christ.—
1. Christ was exercised with divers sorts of temptations by His adversaries, some openly blaspheming, some subtly insinuating, as if they would deal reasonably with Him. “Master” say these men, “we would see a sign”; as if they had never seen any of His miracles before; or as if upon the doing of some miracle, they minded to believe in Him.
2. Christ’s miracles were sufficient to show that He was the Messiah, for even His enemies can crave no more but to have a sign.
3. Obstinate believers will not be satisfied with any of God’s words or works, but still crave new ones.
4. Misbelievers are also limiters of the Holy One of Israel; nothing will satisfy these men, but a sign at their direction.—David Dickson.
Matthew 12:38-39. Sign-seeking.—Many men of blameless lives—of whom it would be a breach of charity to say that they loved darkness rather than light, because their deeds were evil—nevertheless declare themselves unsatisfied with the signs of the Divine mission of Christ our Lord. Why is this? It is because they are infected with the spirit of the age, engrossed with the material, the sensible, the secular. Such persons not only cannot recognise the signs of the kingdom of heaven, but are in a state of heart and mind to which no sign can possibly be given. We are indebted to the fine candour of the late Mr. Darwin for a striking illustration of this. In his Life there is an interesting correspondence with Prof. Asa Gray, the great botanist, who, wondering how Darwin could remain unconvinced by the innumerable evidences of design in nature, took the liberty of asking him if he could think of any possible proof which he would consider sufficient. To this Mr. Darwin replied, “Your question, ‘what would convince me?’ is a poser. If I saw an angel come down to teach us so, and I was convinced, from others seeing him, that I was not mad, I should believe.” If he had left it there, it might have been pertinent to ask him whether Christ is not just such an angel come down from heaven to teach us, and whether a sufficient number of persons did not see Him in the flesh, to say nothing of the multitudes who know Him in the spirit, to convince us that we are not mad in believing it. He did not, however, leave it there, but went on to say: “If man was made of brass and iron, and in no way connected with any other organism which had ever lived, I should, perhaps, be convinced.” Nothing could be more candid, or more in keeping with the transparent honesty of this great man. But what an acknowledgment! Man must cease to be man and become a metal machine, and the universe must cease to be a harmonious whole before there can be evidence enough for so simple and elementary a principle as design in the universe: and then only a “perhaps”! If all this were done for me, “I should perhaps be convinced.” Is our Lord’s answer to the seekers after a sign out of date? “Verily, I say unto you, there shall no sign be given unto this generation” (Mark 8:12). How could there be?—J. M. Gibson, D.D.
Matthew 12:40. Jonas a sign.—
I. As affording a type of the resurrection.
II. As a preacher of righteousness to a people who needed repentance as this generation needs it.—A. Carr, M.A.
Matthew 12:41. The Ninevites and the Jews.—What dissemblance or disparity was between the Ninevites and the Jews?
1. The Ninevites were strangers from the commonwealth of Israel and people of God; neither had they received His word before this; but the Jews had received the law from the Lord, and did boast therein, and yet would not hear Christ, who interpreted and explained the law unto them.
2. The Ninevites had but one preacher of the word, viz., Jonas, and yet they obeyed him; but although God had spoken unto the Jews by many prophets, and by John the Baptist, yea, by His own and only Son, yet they shamefully and reproachfully rejected them all.
3. The Ninevites having heard but only one sermon from Jonah, the servant of the Lord, repented, believed, and changed their lives; but the Jews had heard many sermons from the prophets in all ages, and at last heard those sermons repeated and confirmed by Christ, the Lord and Master of the prophets, and yet they would not repent and amend their lives.
4. The. Ninevites heard a stranger and believed him, although he came from a nation which they hated and envied; but the Jews despised Christ, who came of the fathers, according to the flesh, and was no stranger, but a child, and free-born, amongst them.
5. The Ninevites believed Jonas without any sign, content with this, that he had come unto them for their disobedience towards God; but the Jews daily saw many signs, i.e. miracles wrought by Christ, and yet persevered in their obstinacy, as though He had done nothing worthy of faith, or for which they had reason to believe in Him.
6. None had ever foretold the Ninevites anything concerning Jonas, and yet, when he came, they believed and obeyed him; but all the prophets had foretold the Jews of Christ’s coming, and they saw His words suit and agree with their predictions, and yet they would not believe Him, nor amend their lives.
7. The Ninevites patiently suffered Jonas, although he threatened the miserable destruction, both of their city and kingdom; but the Jews would not endure, or hear, or obey Christ, although He preached grace and salvation unto them, yea, did not prescribe any hard or harsh rules of living unto them, but declared remission of sins to every one who would repent, believe, and obey.
8. Jonas was not derided and mocked by the Ninevites, although he fled when God sent him unto them; but the Jews scoffed and taunted Christ, who refused not to undergo reproach, hatred, persecution, and death for them and their salvation.—Richard Ward.
Matthew 12:42. The example of the Queen of Sheba.—
1. She went, notwithstanding the distance of her residence.—She had a long journey to perform, with little of those facilities and accommodation for travelling which we enjoy. And yet she went all the way to Jerusalem that she might hear and witness the wisdom of Solomon. Will not this procedure on her part condemn those of us to whom God has brought nigh His word? You have His ordinances; His Sabbaths are every week enjoyed by you—His house opened for your reception—His word in a language you can understand.
2. She went, notwithstanding all the anxieties of her public station.—She might have pleaded, “I have so much to do, so many cares devolving upon me that I cannot go.” But she acted on different principles and was well rewarded for her labour. Can you, then, plead any cares, any anxieties, any occupations, as a reason why you should not make every effort, submit to every sacrifice, go through every necessary difficulty, in order to attend to the wisdom of the Son of God—in order to listen to the oracles of truth—in order to seek the things that belong to your everlasting peace?
3. She went though uninvited.—There was no offer, no appeal made to her. Mere report, general testimony that she heard, induced her to go. Can you say you are uninvited?
4. She went to hear the wisdom of a mortal, at best fallible, and who after all was guilty of sad and criminal defection. But you are invited to listen to, and receive the instructions of heavenly wisdom, of eternal life.—J. Fletcher, D.D.
Matthew 12:43-45. The spirit of evil.—The words have a twofold symbolism as representing:—
I. The state of the possessed man.
II. The state of the nation of which he is made the type. The latter belongs to the interpetation of the parable as a whole. The former portrays the state of the man who has been delivered from the wildness of frenzy, but has been left to the routine of common life and conventional morality, with no higher spiritual influence to protect and guard him.—E. H. Plumptre, D.D.
The Jewish people.—In applying the parable to the religious life of the Jewish people we have to ask—
1. What answers to the first possession and the expulsion of the evil spirit?
2. What to the seven other spirits joined with the first, and yet more evil?
3. What is the last state, yet future at the time our Lord spoke, which was to be worse than the first?—The answer to the first question lies on the surface of their history. Their besetting sin from the time of the Exodus to that of the Captivity had been idolatry and apostasy. The worship of other gods exercised a strange and horrible fascination over them—deprived them, as it were, of light, reason, and true freedom of will. They were enslaved and possessed by it. Then came the return from the exile in Babylon, when, not so much by the teaching of the prophets as by that of the scribes and Pharisees, idolatry seemed banished for ever. But the house was “empty, swept, and garnished.” There was no indwelling presence of the enthusiasm of a higher life, only an outward ceremonial religion and rigid precepts, and the show of piety. The hypocrisy of the scribes was the garnishing of the house. And then, the old evil came back in the form of mammon-worship, the covetousness which is idolatry, and with it bitterness and hate, and the licence of divorce, and self-righteousness, and want of sympathy, and that antagonism to good which had come so terribly near to “the sin against the Holy Ghost.” That state was bad enough as it was, but our Lord’s words point to a future that should be yet worse. We must turn to the picture drawn by the Jewish historian of the crimes, frenzies, insanities of the final struggle that ended in the destruction of Jerusalem, if we would take an adequate measure of the “last state” of that “wicked generation.” We note in 2 Peter 2:20 a striking reproduction of the thought by one who may have heard it as spoken by our Lord.—Ibid.