39 But he answered and said unto them, An evil and adulterous ⚫ generation seeketh after a sign; and there shall no sign be given to

1 Ch. xvi. 1. 1 Cor. i. 22. 2 Isa. lvii. 3.

sent him. Compare Note on Isa. vii. 11. Luke adds that this was done tempting him, trying him, doubting if he had the power to do it. If these persons had been present with him for any considerable time, they had already seen sufficient proofs that he was what he pretended. They might have been, however, those who had recently come; and then the emphasis must be laid on we. We, as well as the others, would see a proof that thou art the Christ. In either case it was a temptation. If they had not seen him work a miracle, yet they should have believed it by testimony. Compare Joba xx. 29. Perhaps the emphasis is to be laid on the words from heaven. Luke xi. 16. They might profess not to doubt that his miracles were real, but they were not quite satisfactory. They were desirous of secing something, therefore, that should clear up their doubts, where there could be no opportunity for dispute. A comet, or lightning, or thunder, or sudden darkness, or the gift of food raining upon them, they supposed would be decisive. Perhaps they referred in this to Moses. He had been with God amidst thunders and lightnings; and he had given them manna, bread from heaven, to eat. They wished Jesus to show some miracle equally undoubted.

40 For3 as Jonas was three days and three nights in the whale's belly so shall the Son of man be three days and three nights in the heart of the earth.

3 Jonah i. 17.

miracle from heaven. He replied that no such miracle should be given. He did not mean to say that he would work no more miracles, or give no more evidence that he was the Christ; but he would give no such miracle as they required. He would give one that ought to be as satisfactory evidence to them that he was from God, as the miraculous preservation of Jonah was to the Ninevites that he was divinely commissioned. As Jonah was preserved three days by miracle, and then restored alive, so he would be raised from the dead after three days. As on the ground of this preservation the Ninevites believed Jonah and repented, so on the ground of his resurrection the men of an adulterous and wicked generation ought to repent, and believe that he was from God. The sign of the prophet Jonas means the sign or evidence which was given to the people of Nineveh that he was from God; to wit, that he had been miraculously preserved, and was therefore divinely commissioned. The word Jonas is the Greek way of writing the Hebrew word Jonah, as Elias is for Elijah.

40. For as Jonas was three days, &c. See Jonah i. 17. This event took place, in the Mediterranean sea, somewhere between Joppa and Tarshish, when the prophet was fleeing from Nineveh. It is said that the whale seldom passes into that sea, and that its throat is too small to admit a man. It is probable, therefore, that a fish of the shark kind is intended. Sharks have been known often to swallow a man entire. The fish in the book of

40. Three days and three nights. It will be seen in the account of the resurrec

ing of Jonas; and, behold, a greater than Jonas is here.

1 Ezek. xvi, 51, 52. Rom. ii. 27. Heb. xi. 7. Rom. ii. 27. 3 Jonah iii. 5.

tion of Christ, that he was in the grave but two nights and a part of three days. See Matt. xxviii. 6. This computation is, however, strictly in accordance with the jewish mode of reckoning. If it had not been, the Jews would have understood it, and would have charged our Saviour as being a false prophet; for it was well known to them that he had spoken this prophecy. Matt. xxvii. 63. Such a charge, however, was never made; and it is plain, therefore, that what was meant by the prediction was accomplished. It was a maxim, also, among the Jews, in computing time, that a part of a day was to be received as the whole. Many instances of this kind occur in both sacred and profane history. See Gen. xlii. 17, 18. 2 Chron. x. 5, 12. Compare Est. iv. 16, with v. 1. In the heart of the earth. The Jews used the word heart to denote the interior of a thing, or to speak of being in a thing. It means, here, to be in the grave or sepulchre.

41. The men of Nineveh. Nineveh was the capital of the Assyrian empire. It was founded by Ashur. Gen. x. 11. It was situated on the banks of the river Tigris, to the north-east of Babylon. It is now so completely destroyed that geographers are unable to ascertain whether it was on the eastern or western bank. It was a city of vast extent, and of corresponding wickedness. It was forty-eight miles in circuit; its walls were one hundred feet high, and ten thick, and were defended by fifteen hundred towers, each two hundred feet in height. It contained in the time of Jonah, it is supposed, six hundred thousand inhabitants. The destruction of Nineveh, threatened by Jonah in forty days, was suspended, by their repentance, two hundred years. It was then overthrown by the Babylonians, about six hundred years before Christ. During the siege, a mighty inundation of the river Tigris took place, which threw down a part of the walls, through which the enemy entered, and sacked and destroyed the city. This destruction had been fore

42 The queen of the south shall

4 Luke xi. 31.

told one hundred and fifteen years before, by Nahum, ch. i. 8: “But with an overwhelming flood he will make an utter end of the place thereof." And, ch. ii. 6: "The gates of the river shall be opened, and the palace shall be dissolved." The place is completely destroyed, the very situation is unknown.* If it seem strange that ancient cities are so completely destroyed that no remains of brick or stone are to be found, it should be remembered that they were built of clay dried only in the sun, and not burned; that frequent rains softened the clay; and that the mighty walls and dwellings, in the lapse of ages, would sink down into an undistinguished heap of ruins.

Shall condemn it. That is,

their conduct, in repenting at Jonah's prediction, shall condemn this generation. They, ignorant and wicked heathen, repented when threatened with temporal judgment by a mere man-Jonah; you, Jews, professing to be enlightened, though threatened for your great wickedness with eternal punishment by the Son of God—a far greater being than Jonah-repent not, and must therefore meet with a far hea vier condemnation.

That is,

42. The queen of the south. the queen of Sheba, 1 Kin. x. 1. Sheba was probably a city of Arabia, situated to the south of Judea. Compare Notes on Isa. lx. 6. From the ullermost parts of the earth. This means simply from the most distant parts of the habitable world then known. See a similar expression in Deut. xxviii. 49. As the knowledge of geography was limited, the place was, in fact, by no means in the extreme parts of the earth. It means that she came from a remote country; and she' would condemn that generation, for she came a great distance to hear the wisdom of Solomon; and the Jews of that age would not listen to the wisdom of one much greater than Solomon, though he was present with them.

Since this was written, Layard's researches

have brought the probable site of Nineveh within our knowledge.-Editor.

43 When the unclean spirit is gone out of a man, he 3 walketh

12 Chron. ix. 1. 2 Luke xi. 24. 3 Job i. 7. 1 Pet. v. 8.

43-45. When the unclean spirit, &c. The general sentiment which our Saviour here teaches, is much more easily understood than the illustration which he uses. The Jews had asked a sign from heaven that should decisively prove that he was the Messiah, and satisfy their unbelief. He replies that though he should give them such a sign--a proof conclusive and satisfactory; and though for a time they should profess to believe, and apparently reform, yet such was the obstinacy of their unbelief and wickedness, that they would soon return to them, and become worse and worse. Infidelity and wickedness, like an evil spirit in a possessed man, were appropriately at home. If they be driven out, they find no other place so comfortable and undisturbed as the bosom from whence they have been expelled. Everywhere they would be comparatively like an evil spirit going through deserts and lonely places, and finding no place of rest. They would return, therefore, and dwell in that bosom again. He walketh through dry places. That is, through deserts-regions of country unwatered, sandy, barren, desolate. That our Saviour here speaks according to the ancient opinions of the Jews, that evil spirits had their abodes in those desolate, uninhabited regions, there can be no doubt. Nor can there be any doubt that the Bible gives countenance to the opinion. Thus Rev. xviii. 2: Babylon "is become the habitation of devils, and the hold of every foul spirit;" that is, has become desolate--a place where evil spirits appropriately dwell. So Isa. xiii. 21: "And satyrs shail dance there;" i. e. according to the ancient Greek translation, "Devils or demons, shall dance there." See also Deut. xxxii. 17. Jer. 1. 39. Compare Note on Isa. xxxiv. 14. Seeking rest, and findeth none. Thus desolate and dry regions are represented as uncomfortable

44 Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished.

45 Then goeth he, and taketh

habitations; so much so, that the dissatisfied spirit, better pleased with a dwelling in the bosom of men, as affording an opportunity of doing evil, seeks to return thither.

44. Then he saith, I will return into my house, &c. The man is called his house, because he had been the place where the spirit had dwelt. He findeth it empty, &c. The reference to the dwelling of the spirit in men is continued. The bosom is called his house. By the absence of the evil spirit, the house is represented as unoccupied, or empty, swept and garnished; that is, while the evil spirit was away, the bosom was freed from his wicked influence. Garnished. Adorned, put in order, furnished. Applied to the man, it means that his mind was sane and regular when the evil spirit was gone, or, he had a lucid interval.

45. Then he goeth, &c. Seeing the state of the man, and dissatisfied with a lonely dwelling in the desert where he could do no evil, envious also of the happiness of the individual, and supremely bent on evil, he resolved to increase his power of malignant influences, and return. He is therefore represented as taking seven other spirits still worse, and returning to his former habitation. Seven denotes a large but indefinite number. It was a favourite number with the Jews, and was used to denote completeness or perfection, or any finished or complete number. See 1 Sam. ii. 5. Comp. Rev. i. 4. Here it means a sufficient number completely to occupy and harass his soul. Even so shall it be with this generation. This shows the scope and design of this illustration. The state of that man was a representation of that generation of men, Much might be done to cure their unbelief; much to reform them externally; but such was the firm hold which the principles of infidelity and wickedness

46¶ While he yet talked to the people, behold, his mother and his

1 Heb. vi. 4; x. 26. 2 Pet. ii. 20, 22. 2 Mark iii. 31-35. Luke viii. 19-21.

had taken of their minds as their proper habitation, that they would return, after all the means used to reform them, and the people would be worse and worse. And this was literally accomplished. After all the instructions and miracles of the Saviour and his apostles; after all that had been done for them by holy men and prophets, and by the judgments and mercies of God; and after all their external temporary reformations-like the temporary departure of an evil spirit from a man possessed-yet such was their love of wickedness, that the nation became worse and worse. They increased in crime, like the seven-fold misery and wretchedness of the man into whose bosom the seven additional evil spirits came. They rejected God's messengers, abused his mercies, crucified his Son, and God gave their temple, and capital, and nation, into the hands of the Romans, and thousands of the people to destruction.

It is not proved, by this passage, that evil spirits actually dwell in deserts. It is proved only that such was the opinion of the Jews; that it was drawn from some expressions in the Bible; and that such expressions were sufficiently clear to justify our Saviour in drawing an argument from them to confound those who firmly believed that such was the case. There is not, however, any absurdity in the opinion. For, 1. There are evil spirits. See Notes on ch. viii. 33. 2. They must exist in some place. 3. There is as much propriety that they should be located about our earth as any where. 4. The clear doctrine of the Bible is, that many of them have much to do with our world. 5. It is as reasonable that they should dwell commonly in desolate and uninabited regions as any where else. 46-50. See also Mark iii. 31-35. Luke viii. 19-21. His brethren.

47 Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee.

48 But he answered and said unto him that told him, Who is

3 Ch. xiii. 55.

There has been some difference of opinion about the persons who were meant here; some supposing that they were children of Mary his mother, others that they were the children of Mary the wife of Cleophas or Alpheus his cousins, and called brethren according to the customs of the Jews. The natural and obvious meaning is, however, that they were the children of Mary his mother. See also Mark vi. 3. To this opinion, moreover, there can be no valid objection.

48. Who is my mother? &c. There was no want of affection or respect in Jesus towards his mother, as is proved by his whole life. See especially Luke ii. 51, and John xix. 25-27. This question was asked merely to fix the attention of the hearers, and to prepare them for the answer-that is, to show them who sustained towards him the nearest and most tender relation. To do this he pointed to his disciples. Dear and tender as were the ties which bound him to his mother and brethren, yet those which bound him to his disciples were more tender and sacred. How great was his love for his disciples, when it was more than even that for his mother! And what a bright illustration of his own doctrine, that we ought to forsake father and mother, and friends, and houses, and lands, to be his followers.

my mother? and who are my brethren?

49 And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren!1

1 John xvii. 9, 10; xx. 17—20.

be wrong. All labour that can as well be done on another day, all which is not for the support of life, or to aid the ignorant, poor, and sick, must be wrong. This example justifies teaching the ignorant, supplying the wants of the poor, instructing children in the precepts of religion, teaching those to read in sabbath schools who have no other opportunity for learning, and visiting the sick, when we go not for formality, or to save time on some other day, but to do them good. | II. The sabbath is of vast service to mankind. It was made for man, not for man to violate or profane, or to be merely idie, but to improve to his spiritual and eternal good. Where men are employed through six days in worldly occupations, it is kind towards them to give them one day particularly to prepare for eternity. Where there is no sabbath there is no religion. There are no schools for instructing the poor. There are no means of enlightening the ignorant. This truth, from the history of the world, will bear to be recorded in letters of gold that the true religion will exist among men only when they strictly observe the sabbath. They, therefore, who do most to promote the observance of the sabbath, are doing most for religion and the welfare of man. In this respect, Sunday school teachers may do more, perhaps, than all the world besides, for the best interests of the world. III. In the conduct of Christ, ver. 14, 15, we have an example of Christian prudence. He did not throw himself needlessly into danger. He did not remain to provoke opposition. He felt that his time was not come, and that his life, by a prudent course, should be preserved. He therefore withdrew. Religion requires us to sacrifice our lives rather than deny the Saviour. To throw our lives away, when with good conscience they might be preserved, is self-murder.

IV. The rejection of the gospel in one place is often the occasion of its being received elsewhere. Ver. 15. Men may reject it to their own destruction; but

somewhere it will be preached, and will be the power of God unto salvation. The wicked cannot drive it out of the world. They only secure their own ruin, and, against their will, benefit and save others. To reject it is like turning a beautiful and fertilizing stream from a man's own land. He does not, he cannot dry it up. It will flow somewhere else. He injures himself, and perhaps benefits multitudes. Men never commit so great foolishness and wickedness, and so completely fail in what they aim at, as in rejecting the gospel. A man, hating the light of the sun, might get into a cave or dungeon, and be in total darkness; but the sun will continue to shine, and millions, in spite of him, will be benefited by it. So it is with the gospel.

V. Christ was mild, still, retiring-not clamorous or noisy. Ver. 19. So is all religion. There is no piety in noise; if there was, then thunder and artillery would be piety. Confusion and discord are not religion. Loud words and shouting are not religion. Religion is love, reverence, fear, holiness, deep and awful regard for the presence of God, profound apprehensions of the solemnities of eternity, imitation of the Saviour. It is still. It is full of awe-an awe too great to strive, or cry, or lift up the voice in the streets. If men ever should be overawed, and filled with emotions repressing noise and clamour, it should be when they approach the great God. This great truth is the essence of religion, that we have most of it when we come nearest in all things to the Lord Jesus Christ.

VI. The feeble may trust in Jesus. Ver. 20. A child of any age, an ignorant person, the poorest man, may come, and he shall in nowise be cast out. It is a sense of our weakness that Jesus seeks. Where that is, he will strengthen us, and we shall not fail.

VII. Grace shall not be extinguished. Ver. 20. Jesus, where he finds it in the feeblest degree, will not destroy it. He will cherish it. He will kindle it to a