Matthew § 48

they attempted to bring a charge against him, saying to him in turn: We wish to see a sign from thee, that is, a sign such as that of Moses, which was for the punishment of men. But the Lord, knowing the thoughts of their hearts answered, saying: An evil and adulterous generation seeketh after a sign, and no sign shall be given it except the sign of the prophet Jonas. For as Jonas remained shut up in the belly of the whale for three days, and afterwards came out therefrom alive and uncorrupted, so I also being dead, after remaining in the earth three days shall rise up from the dead living and incorruptible.

(Verse 39.) And he answered and said to them: An evil and adulterous generation. Admirably said adulterous: because she had dismissed her husband, and according to Ezekiel, had joined herself to many lovers (Ezek. 16).

Excellently is that said, and adulterous, seeing she has put away her husband, and, according to Ezekiel, has joined herself to many lovers.

Wherefore also He rebukes them severely. And when they were questioning Him roughly and insulting Him, He reasoned with them gently; when they were flattering; reproachfully, and with great severity; implying that He is superior to either passion, and is neither at the one time moved to anger, nor at the other softened by flattery. And see His reproach, that it is not merely hard words, but contains a demonstration of their wickedness. For what saith He?

"An evil and adulterous generation seeketh after a sign." Now what He saith is to this effect: What marvel if ye behave so to me who have been hitherto unknown to you when even to the Father, of whom ye have had so much experience, ye have done the very same? forsaking Him, ye have run unto the devils, drawing to yourselves wicked lovers. With this Ezekiel too was continually upbraiding them.

Now by these sayings He signified Himself to be of one accord with His Father, and them to be doing nothing new; He was also unfolding their secrets, how with hypocrisy and as enemies they were making their demand. Therefore He called them "an evil generation," because they have been always ungrateful towards their benefactors; because upon favors they become worse, which belongs to extreme wickedness.

And He called it "adulterous," declaring both their former and their present unbelief; whereby He implies Himself again to be equal to the Father, if at least the not believing Him makes it "adulterous."

Then, after His reproach, what saith He? "There shall no sign be given to it, but the sign of Jonas the prophet." Now is He striking the first note of the doctrine of His resurrection, and confirming it by the type.

What then? one may say; was no sign given it? None was given to it on asking. For not to bring in them did He work His signs (for He knew them to be hardened), but in order to amend others. Either then this may be said, or that they were not to receive such a sign as that was. For a sign did befall them, when by their own punishment they learnt His power. Here then He speaks as threatening, and with this very meaning obscurely conveyed: as if He said, innumerable benefits have I showed forth, none of these hath drawn you to me, neither were ye willing to adore my power. Ye shall know therefore my might by the contrary tokens, when ye shall see your city cast down to the ground, the walls also dismantled, the temple become a ruin; when ye shall be cast out both from your former citizenship and freedom, and shall again go about everywhere, houseless and in exile. (For all these things came to pass after the cross.) These things therefore shall be to you for great signs. And indeed it is an exceeding great sign, that their ills remain unchanged; that although ten thousand have attempted it, no one hath been able to reverse the judgment once gone forth against them.

This is the sign which before He had promised to give them when they asked it, saying, "An evil and adulterous generation seeketh after a sign, and there shall no sign be given to it, but the sign of the prophet Jonas;" meaning His cross, and His death, His burial, and His resurrection. And again, declaring in another way the virtue of the cross, He said, "When ye have lifted up the Son of Man, then shall ye know that I am He." And what He saith is to this purport: "When ye have crucified me, and think ye have overcome me, then, above all, shall ye know my might."

For after the crucifixion, the city was destroyed, and the Jewish state came to an end, they fell away from their polity and their freedom, the gospel flourished, the word was spread abroad to the ends of the world; both sea and land, both the inhabited earth and the desert perpetually proclaim its power.

That generation was evil, on account of the influence that had come to be in it from the evil one. It was adulterous because it had left her natural husband—the word or law of truth—and had come to be wedded to a lie. The law which is "in the members" of our flesh wars against "the law of the mind." It is an adulterer of the soul. Every opposing power, when it has intercourse with the soul unfaithfully—the soul that has as its bridegroom the Word of God—causes the soul to commit adultery.

Then He begins to answer them, giving them a sign not from heaven, which they were unworthy to see, but giving it them from the deep beneath. But to His own disciples He gave a sign from heaven, to whom He showed the glory of His blessed eternity both in a figure on the mount, and after in verity when He was taken up into heaven. Wherefore it follows, And there shall no sign he given it, but the sign of the Prophet Jonas.

He calls them an evil generation as they were deceiving tempters, and adulterous, because they had abandoned God and followed after demons. He calls His Resurrection a sign as it is marvelous beyond belief. For having descended into the heart of the earth, the nethermost part, which is hades, He arose on the third day. The three days and three nights you must understand as spoken of in part and not in their entirety. For He died on Friday, which is one day. He was dead on Saturday - behold, the second day. And the night of Sunday held Him still dead. The three days and nights, then, are counted by parts, in just the same way as we often count them ourselves.

But he answered them... Then he refuses them and does two things: first, he denies the request; secondly, he predicts an indignity (v. 41).

In regard to the first he tells what they were seeking; secondly, he denies (v. 39b).

It is stated, therefore, that he answered them, "An evil and adulterous generation seeks for a sign." He says, evil, because they were laying traps. A person is called evil, because he harms his neighbor. Therefore an evil generation of wicked children. It is called an adulterous generation: "You draw near hither, sons of the sorceress, offspring of the adulterer and the harlot" (Is 57:3). Therefore that generation, so subject to sin, seeks a sign; but no sign shall be given it except the sign of the prophet Jonah: "Ask a sign of the Lord, your God; let it be as deep as Sheol or as high as heaven" (Is 7:10). Therefore they sought a sign from heaven, but they were unworthy to see it. For he gave this to his apostles, who saw him ascending and who saw God's glory on the mount. But the others will be given only a sign in hell as to the soul and on earth as to the body. Hence no sign will be given it except the sign of the prophet Jonah. Hence Christ's death is denoted and God's love shown, as the Apostle says: "When we were yet sinners according to the time Christ died for us..." (Rom 5:8). Furthermore, the power of the one raising is shown, as is indicated in 1 Cor (15:20 ff). And these are the signs of things that ought to be present in us. By Christ's death is signified that we should die to sin; by the resurrection, that we should rise from sin.

We know that He, the Only-begotten Son of God, at the Father's bidding came from the heavens for the abolishment of sin, and was born of the Virgin Mary, and conversed with the disciples, and fulfilled the Economy according to the Father's will, and was crucified, and died and descended into the parts beneath the earth, and regulated the things there, Whom the gate-keepers of hell saw (Job xxxviii. 17, LXX.) and shuddered; and He rose from the dead the third day, and conversed with the disciples, and fulfilled all the Economy, and when the forty days were full, ascended into the heavens, and sitteth on the right hand of the Father, and is coming in the last day of the resurrection in the glory of the Father, to render to every one according to his works.

The Savior pointed out that Jonah the prophet, who having been tossed into the sea was caught in the belly of the whale and emerged on the third day, prefigured the Son of Man who would suffer and rise on the third day. The Jewish people were censured in comparison with the Ninevites, for the Ninevites, to whom Jonah the prophet had been sent by way of reproof, placated God's wrath by repenting and gained his mercy. "And behold," he said, "something greater than Jonah is here," the Lord Jesus implying himself. The Ninevites heard the servant and amended their ways; the Jews heard the Lord and not only did they not amend their ways but moreover they killed him.

(De Cons. Ev. iii. 24.) Some, not knowing the Scripture manner of speaking, would interpret as one night those three hours of darkness when the sun was darkened from the sixth to the ninth hour; and as a day in like manner those other three hours in which it was again restored to the world, from the ninth hour till sunset. Then follows the night preceding the sabbath, which if we reckon with its own day we shall have thus two days and two nights. Then after the sabbath follows the night of the sabbath prime, that is of the dawning of the Lord's day on which the Lord arose. Thus we shall only get two nights and two days, with this one night to be added if we might understand the whole of it, and it could not be shown that that dawn was indeed the latter part of the night. So that not even by taking in those six hours, three of darkness, and three of restored light, can we establish the computation of three days and three nights. It remains therefore that we find the explanation in that usual manner of Scripture of putting a part for the whole.

(De Trin. iv. 6.) For that the three days were not three full and entire days, Scripture witnesses; the first day is reckoned because the latter end of it comes in; and the third day is likewise reckoned, because the first part of it is included; while the day between, that is the second day, appears in all its twenty-four hours, twelve of the night and twelve of the day. For the succeeding night up to the dawn when the Lord's resurrection was made known, belongs to the third day. For as the first days of creation were, because of man's coming fall, computed from morning to night; so these days are because of man's restoration computed from night to morning.

This is Jonah the fifth in order, who not by words, but by what he did and by what he typified, predicted the resurrection of Christ. For the Lord says: as Jonah was three days and three nights in the belly of the whale, so shall the Son of Man be three days and three nights in the heart of the earth. For as the whale vomited out Jonah uncorrupted, so also did the sepulchre vomit out the Lord to a better life.

He was truly laid as Man in a tomb of rock; but rocks were rent asunder by terror because of Him. He went down into the regions beneath the earth, that thence also He might redeem the righteous. For, tell me, could thou wish the living only to enjoy His grace, and that, though most of them are unholy; and not wish those who from Adam had for a long while been imprisoned to have now gained their liberty? Esaias the Prophet proclaimed with loud voice so many things concerning Him; would you not wish that the King should go down and redeem His herald? David was there, and Samuel, and all the Prophets, John himself also, who by his messengers said, Are you He that should come, or look we for another [Matthew 11:3]? Would you not wish that He should descend and redeem such as these?

But He who descended into the regions beneath the earth came up again; and Jesus, who was buried, truly rose again the third day. And if the Jews ever worry you, meet them at once by asking thus: Did Jonah come forth from the whale on the third day, and has not Christ then risen from the earth on the third day?

In the time before the Messiah came, the expectation of the godly was to die and go to Sheol. Jonah (most likely) actually died and cried out to God from the depths of Sheol (Jon. 2:1). The psalmist expected that Sheol would swallow him up (Ps. 18:5; 86:13; 116:3).

In the parable of Lazarus and the rich man, they both died and went down to Hades. In that parable, Hades was divided in two by a vast chasm. The side where Lazarus was had the name of Abraham's bosom (Luke 16:23), while the rich man was in torment in Hades. Nevertheless, it was possible for communication to occur across the chasm.

In our text [Matt. 12:40], Jesus said that He was going to be three days and nights in the heart of the earth. But He also told the thief on the cross that He would be with him in Paradise that same day (Luke 23:43). So then, Abraham's bosom was also known as Paradise. To the Greeks, this went by the name of Elysium. This is where Jesus went, and preached across the chasm.

The Greek word for the lowest pit of Hades, the worst part, was Tartarus. This word is used once in the New Testament (without any redefinition, mind). Peter tells us this: "For if God spared not the angels that sinned, but cast them down to hell [Tartarus], and delivered them into chains of darkness, to be reserved unto judgment" (2 Peter 2:4).

While in Hades, the Lord preached. But the preaching was not "second chance" preaching. Rather the word used is one used for heralding or announcing, not the word for preaching the gospel. "By which also he went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water" (1 Pet. 3:19–20). The Lord was announcing their final defeat to the "sons of God" and Nephilim both. And this, incidentally, tells us how momentous the rebellion at the time of the Flood actually was. Thousands of years after their definitive defeat, Jesus went to them to announce their final defeat.

The Bible teaches us that Jesus is the king of all things. The devil is not the ruler of Gehenna—Jesus is. The lake of fire was prepared for the devil and his angels (Matt. 25:41). It is a place of torment for the devil. Furthermore, Jesus holds the keys to Hades as well. "I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell [Hades] and of death." (Rev. 1:18). Jesus, not the devil, is the King of Hell. Jesus, not the devil, is the Lord of Hades.

When the Lord rose from the dead, He led captivity captive (Eph. 4:8)—all the saints in the Old Testament who had died and gone to Abraham's bosom were transferred when Paradise was moved (Matt. 27:52). And by the time of Paul, Paradise was up (2 Cor. 12:4). So if you had lived in the Old Testament, you would have died and gone down to Sheol/Hades. But the part of Hades that contained the saints of God has been emptied out, and now when God's people die, what happens? To be absent from the body is to be present with the Lord (2 Cor. 5:6, 8). We still go to Paradise, but Paradise itself has been moved into the heavens.

What shall we learn of the three days' time? [...] This one hath loosed the oath of death, this one hath comforted the firstborn of the dead, in this one the iron gates of death are broken down, in this one the brass of the rod of hell are broken. Now the prison of death is opened, now the prisoners are declared to be released... As the ruler of darkness could not approach the presence of the Light unimpeded, had he not seen in Him something of flesh, then, as soon as he saw the God-bearing flesh and saw the miracle performed through it by the Deity, he hoped that if he came to take hold of the flesh through death, then he would take hold of all the power contained in it. Therefore, having swallowed the bait of the flesh, he was pierced by the hook of the Deity and thus the dragon was transfixed by the hook.

After a little space the stone will come from heaven which smites the image and breaks it in pieces, and subverts all the kingdoms, and gives the kingdom to the saints of the Most High. This is the stone which becomes a great mountain, and fills the whole earth, of which Daniel says: "I saw in the night visions, and behold one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and was brought near before Him. And there was given Him dominion, and glory, and a kingdom; and all peoples, tribes, and languages shall serve Him: and His dominion is an everlasting dominion, which shall not pass away, and His kingdom shall not be destroyed." He showed all power given by the Father to the Son, who is ordained Lord of things in heaven, and things on earth, and things under the earth, and Judge of all: of things in heaven, because He was born, the Word of God, before all (ages); and of things on earth, because He became man in the midst of men, to re-create our Adam through Himself; and of things under the earth, because He was also reckoned among the dead, preaching the Gospel to the souls of the saints, (and) by death overcoming death.

Since, again, some who are reckoned among the orthodox go beyond the pre-arranged plan for the exaltation of the just, and are ignorant of the methods by which they are disciplined beforehand for incorruption, they thus entertain heretical opinions. For the heretics, despising the handiwork of God, and not admitting the salvation of their flesh, while they also treat the promise of God contemptuously, and pass beyond God altogether in the sentiments they form, affirm that immediately upon their death they shall pass above the heavens and the Demiurge, and go to the Mother (Achamoth) or to that Father whom they have feigned. Those persons, therefore, who disallow a resurrection affecting the whole man, and as far as in them lies remove it from the midst [of the Christian scheme], how can they be wondered at, if again they know nothing as to the plan of the resurrection? For they do not choose to understand, that if these things are as they say, the Lord Himself, in whom they profess to believe, did not rise again upon the third day; but immediately upon His expiring on the cross, undoubtedly departed on high, leaving His body to the earth. But the case was, that for three days He dwelt in the place where the dead were, as the prophet says concerning Him: "And the Lord remembered His dead saints who slept formerly in the land of sepulture; and He descended to them, to rescue and save them." And the Lord Himself says, "As Jonas remained three days and three nights in the whale's belly, so shall the Son of man be in the heart of the earth." [Matthew 12:40] Then also the apostle says, "But when He ascended, what is it but that He also descended into the lower parts of the earth?" [Ephesians 4:9] This, too, David says when prophesying of Him, "And thou hast delivered my soul from the nethermost hell;" [Psalms 86:13] and on His rising again the third day, He said to Mary, who was the first to see and to worship Him, "Touch Me not, for I have not yet ascended to the Father; but go to the disciples, and say unto them, I ascend unto My Father, and unto your Father." [John 20:17]

If, then, the Lord observed the law of the dead, that He might become the first-begotten from the dead, and tarried until the third day "in the lower parts of the earth;" [Ephesians 4:9] then afterwards rising in the flesh, so that He even showed the print of the nails to His disciples, He thus ascended to the Father;— [if all these things occurred, I say], how must these men not be put to confusion, who allege that "the lower parts" refer to this world of ours, but that their inner man, leaving the body here, ascends into the super-celestial place? For as the Lord "went away in the midst of the shadow of death," where the souls of the dead were, yet afterwards arose in the body, and after the resurrection was taken up [into heaven], it is manifest that the souls of His disciples also, upon whose account the Lord underwent these things, shall go away into the invisible place allotted to them by God, and there remain until the resurrection, awaiting that event; then receiving their bodies, and rising in their entirety, that is bodily, just as the Lord arose, they shall come thus into the presence of God. "For no disciple is above the Master, but every one that is perfect shall be as his Master." [Luke 6:40] As our Master, therefore, did not at once depart, taking flight [to heaven], but awaited the time of His resurrection prescribed by the Father, which had been also shown forth through Jonas, and rising again after three days was taken up [to heaven]; so ought we also to await the time of our resurrection prescribed by God and foretold by the prophets, and so, rising, be taken up, as many as the Lord shall account worthy of this [privilege].

(Verse 40.) He seeks a sign, and a sign will not be given to him, except the sign of Jonah the prophet (John 2). For just as Jonah was in the belly of the great fish for three days and three nights, so will the Son of Man be in the heart of the earth for three days and three nights. We have discussed this passage more fully in the Commentaries of the prophet Jonah; therefore, we leave it to the diligence of the reader to refer to that passage. Having briefly mentioned this, we are content that the whole should be understood in part through synecdoche: not that the Lord stood in hell for all three days and three nights, but that in part of the day of Preparation, the day of the Lord, and the whole day of the Sabbath, three days and three nights are understood.

Not that He remained three whole days and three nights in hell, but that this be understood to imply a part of the preparation day, and of the Lord's day, and the whole sabbath day.

But where have the Scriptures said that He was buried, and on the third day shall rise again? By the type of Jonah which also Himself alleges, saying, "As Jonah was three days and three nights in the whale's belly, so shall also the Son of Man be three days and three nights in the heart of the earth." [Matthew 12:40] By the bush in the desert. For even as that burned, yet was not consumed, [Exodus 3:2] so also that body died indeed, but was not holden of death continually. And the dragon also in Daniel shadows out this. For as the dragon having taken the food which the prophet gave, burst asunder in the midst; even so Hades having swallowed down that Body, was rent asunder, the Body of itself cutting asunder its womb and rising again.

"For as Jonas," saith He, "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." Thus, He said not indeed openly that He should rise again, since they would have even laughed Him to scorn, but He intimated it in such manner, that they might believe Him to have foreknown it. For as to their being aware of it, they say to Pilate, "That deceiver said," these are their words, "while He was yet alive, After three days I will rise again;" and yet we know His disciples were ignorant of this; even as they had been beforehand more void of understanding than these: wherefore also these became self-condemned.

But see how exactly He expresses it, even though in a dark saying. For He said not, "In the earth," but, "In the heart of the earth;" that He might designate His very sepulchre, and that no one might suspect a mere semblance. And for this intent too did He allow three days, that the fact of His death might be believed. For not by the cross only doth He make it certain, and by the sight of all men, but also by the time of those days. For to the resurrection indeed all succeeding time was to bear witness; but the cross, unless it had at the time many signs bearing witness to it, would have been disbelieved; and with this disbelief would have gone utter disbelief of the resurrection also. Therefore He calls it also a sign. But had He not been crucified, the sign would not have been given. For this cause too He brings forward the type, that the truth may be believed. For tell me, was Jonah in the whale's belly a mere appearance? Nay, thou canst not say so. Therefore neither was Christ in the heart of the earth such. For surely the type is not in truth, and the truth in mere appearance. For this cause we every where show forth His death, both in the mysteries, and in baptism, and in all the rest. Therefore Paul also cries with a clear voice, "God forbid that I should glory, save in the cross of our Lord Jesus Christ."

Whence it is clear, that they who are diseased in Marcion's way are children of the devil, blotting out these truths, to avoid the annulling whereof Christ did so many things, while to have them annulled the devil took such manifold pains: I mean, His cross and His passion.

Therefore He said elsewhere also, "Destroy this temple, and in three days I will raise it up:" and, "The days will come when the Bridegroom shall be taken away from them:" and here, "There shall no sign be given it, but the sign of Jonas the prophet:" declaring both that He should die for them, and that they would profit nothing; for this He afterwards declared. Nevertheless, even with this knowledge He died: so great was His tender care.

He shows that the Jews were as criminal as the Ninevites, and that unless they repented they would be destroyed. But like as punishment was denounced against the Ninevites, and at the same time a remedy was set before them, so neither should the Jews despair of pardon, if at least after Christ's resurrection they should do penitence. For Jonas, that is The Dove, or The mourner, is a sign of Him on whom the Holy Spirit descended in the form of a Dove, and who bare our sorrows. (Is. 53:4) The fish which swallowed Jonas in the sea, shows forth the death which Christ suffered in the world. Three days and nights was the one in the whale's belly, the other in the tomb; the one was cast up on dry laud, the other arose in glory.

By ourselves the lower regions (of Hades) are not supposed to be a bare cavity, nor some subterranean sewer of the world, but a vast deep space in the interior of the earth, and a concealed recess in its very bowels; inasmuch as we read that Christ in His death spent three days in the heart of the earth, [Matthew 12:40] that is, in the secret inner recess which is hidden in the earth, and enclosed by the earth, and superimposed on the abysmal depths which lie still lower down. Now although Christ is God, yet, being also man, "He died according to the Scriptures," [1 Corinthians 15:3] and "according to the same Scriptures was buried." With the same law of His being He fully complied, by remaining in Hades in the form and condition of a dead man; nor did He ascend into the heights of heaven before descending into the lower parts of the earth, that He might there make the patriarchs and prophets partakers of Himself. [1 Peter 3:19]

By ourselves the lower regions (of Hades) are not supposed to be a bare cavity, nor some subterranean sewer of the world, but a vast deep space in the interior of the earth, and a concealed recess in its very bowels; inasmuch as we read that Christ in His death spent three days in the heart of the earth, that is, in the secret inner recess which is hidden in the earth, and enclosed by the earth, and superimposed on the abysmal depths which lie still lower down.

Christ says he will spend "three days and three nights in the heart of the earth." He is referring to the end of Friday, all of Saturday and the beginning of Sunday [of the passion week], in keeping with the way people understood the beginning and ending of days. For we too commemorate the third day of those who have died, not when three days and three nights, completed in equal measure, have gone by. But we reckon as a single, complete day that day on which the person died, regardless of what hour the death occurred. We count as another day that on which we take our leave of the departed in hymns before the tombs. Following this same kind of sequence, then, the Lord announced that he would spend a full three days and nights under the earth. A clear indication of this is the fact that the women arrived at that very time, in order to fulfill those things that the law prescribed to be done for the dead upon the third day.

For as Jonah was three days and three nights in the belly of the whale, i.e., actually, so will the Son of Man be in the heart of the earth. And in this the error of Manicheus is refuted which said that he did not truly die. And he says, in the heart of the earth, because as a man's heart is in the depths, so Christ was in the depth of the earth. Or, in the heart of the earth, i.e., in the heart of the worldly mind of the disciples who despaired of him, as it says in Luke (24:21): "We had hope that he was the one to redeem Israel." For three days and three nights. But a question arises here. For this passage seems to be false, because he died at 3 o'clock, was buried in the evening, but rose on the morning of the third day. Augustine says that some want to say that one must start from the hour when he was put on the cross. Hence they call the darkness which appeared the first day, the second day was the night of the evening star, the third was the day of Sabbath. But according to Augustine, this is invalid; although it would help, if he had been in the tomb for the entire Sunday. Therefore we must have recourse to another solution, namely, that a natural day composed of day and night is taken as an interval of twenty-four hours. But, as Augustine says, in Scripture a part is sometimes taken for the whole. Therefore we must say that it is by synecdoche that Christ is said to have been in the tomb for three days and three nights, because Friday is taken for the whole day and even the previous night; there is no doubt about the second day, but the third is taken for the night and the following day. Yet if we regard what actually happened, it was a case of two nights and one day, to denote that his single destroyed our double. Punishment and guilt were in us, but only punishment in him; therefore...

Another question arises. Had he not worked many miracles? Had he not raised Lazarus and a number of others? Why then does he say, no sign shall be given to it except the sign of Jonah the prophet? I answer that the kind of sign they demand will not be given; or no sign that will benefit them will be given, for he knew that they would not be converted, because they were hardened. But he performed many signs for the sake of the elect and believers, of whom there were many afterwards.

If Jonah then is taken as a type of Christ, he is not so taken in every respect—he was sent to preach to the Ninevites, but he sought to flee from the presence of God. And he is seen to shrink from going to the east. The Son also was sent from God the Father to preach to the nations, but he was not unwilling to assume this ministry.The prophet appeals to those sailing with him to throw him into the sea, then he was swallowed by a great fish, then after three days he was given back up and afterwards went to Nineveh and fulfilled his ministry. But he was embittered beyond measure when God took pity upon the Ninevites. Christ willingly submitted to death, he remained in the heart of the earth, he came back to life and afterward went up to Galilee and commanded that the preaching to the Gentiles should begin. But he was not grieved to see that those who were called to acknowledge the truth were being saved. Thus just as bees in the field, when flitting about the flowers, always gather up what is useful for the provision of the hives, so we also, when searching in the divinely inspired Scriptures, need always to be collecting and collating what is perfect for explicating Christ's mysteries and to interpret the Word fully without cause for rebuke.

(Verse 41) The men of Nineveh will rise up in judgment with this generation, and will condemn it: for they repented at the preaching of Jonah. Not by the power of judgment, but by the example of comparison.

And behold, here is more than Jonah. Here, 'here' is an adverb of place, not a pronoun. Jonah, according to the Septuagint Interpreters, preached for three days: I for so much time. He to the unbelieving Assyrians: I to the people of God, the Jews. He to foreigners: I to fellow citizens. He spoke in simple words, doing nothing of signs: I doing so many signs, enduring the slander of Beelzebub. Therefore, there is more of Jonah here, that is, currently among you.

Not by a sentence of judgment, but by the comparison of their example; as He adds, For they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. This word 'hic' is to be taken as an adverb of place, not as a pronoun. Jonas (according to the LXX) preached for three days, (Jonah 3:4 ἔτι τρδῖς ἡμέδαι) I for this so long time; he to the Assyrians an unbelieving nation, I to God's own people the Jews; he preached with his voice only, doing no miracles, I, doing so many wonders, am falsely accused as Beelzebub.

So the queen of the south will condemn the Jews in the same manner as the men of Nineveh will condemn unbelieving Israel. This is the queen of Saba, of whom we read in the book of Kings and Chronicles, who leaving her nation and kingdom came through so many difficulties to hear the wisdom of Solomon, and brought him many gifts. Also in these instances of Nineveh and the queen of Saba, the faith of the Gentiles is significantly set above that of Israel.

For what saith He? "The men of Nineveh shall rise up, and shall condemn this generation, because they repented at the preaching of Jonas, and, behold, a greater than Jonas is here."

For he was a servant, but I am the Master; and he came forth from the whale, but I rose from death; and he proclaimed destruction, but I am come preaching the good tidings of the kingdom. And they indeed believed without a sign, but I have exhibited many signs. And they indeed heard nothing more than those words, but I have given a spring to every kind of self-denial. And he came being ministered unto, but I the very Master and Lord of all am come not threatening, not demanding an account, but bringing pardon. And they were barbarians, but these have conversed with unnumbered prophets. And of him no man had foretold, but of me all, and the facts agreed with their words. And he indeed, when he was to go forth, ran away that he might not be ridiculed; but I, knowing that I am both to be crucified and mocked, am come. And while he did not endure so much as to be reproached for them that were saved, I underwent even death, and that the most shameful death, and after this I sent others again. And he was a strange sort of person, and an alien, and unknown; but I a kinsman after the flesh, and of the same forefathers. And many more topics too might any one collect, were he to seek diligently for more.

For to hinder thy supposing that the result would be such with the Jews as with the Ninevites; that they would be converted, and that as in their case He established the tottering city, and converted the barbarians, so these too should turn unto Him after His resurrection; hear how He declares altogether the contrary. For that they should reap no good from hence in respect of their own benefit, but rather suffer incurable ills, this too He went on to declare by the parable of the evil spirit.

But for the present He is justifying their future sufferings, signifying that they would suffer justly. For their calamities and their desolation He represents by that similitude; but up to this time He is indicating the justice of their having to suffer all these things: which also in the Old Testament was His wont. Thus when about to destroy Sodom, He first defended Himself to Abraham, by showing the desolation and rareness of virtue, when indeed not even ten men were found in so many cities, who had made it their rule to live chastely. And to Lot also in like manner, He first signifies their inhospitality and their unnatural lusts, and then He brings the fire on them. And with regard to the deluge again He did the selfsame thing, by His acts excusing Himself to Noah. And also to Ezekiel in like manner, when He caused him dwelling in Babylon to see men's evil deeds in Jerusalem. And yet again to Jeremiah, when He said, "Pray not," excusing Himself He added, "Seest thou not what they do?" And everywhere He doeth the selfsame thing, as here also.

For what saith He? "The men of Nineveh shall rise up, and shall condemn this generation, because they repented at the preaching of Jonas, and, behold, a greater than Jonas is here."

For he was a servant, but I am the Master; and he came forth from the whale, but I rose from death; and he proclaimed destruction, but I am come preaching the good tidings of the kingdom. And they indeed believed without a sign, but I have exhibited many signs. And they indeed heard nothing more than those words, but I have given a spring to every kind of self-denial. And he came being ministered unto, but I the very Master and Lord of all am come not threatening, not demanding an account, but bringing pardon. And they were barbarians, but these have conversed with unnumbered prophets. And of him no man had foretold, but of me all, and the facts agreed with their words. And he indeed, when he was to go forth, ran away that he might not be ridiculed; but I, knowing that I am both to be crucified and mocked, am come. And while he did not endure so much as to be reproached for them that were saved, I underwent even death, and that the most shameful death, and after this I sent others again. And he was a strange sort of person, and an alien, and unknown; but I a kinsman after the flesh, and of the same forefathers. And many more topics too might any one collect, were he to seek diligently for more.

But He stops not even at this, but adds also another example, saying, "And the queen of the south shall rise up in judgment with this generation, and shall condemn them, because she came from the uttermost parts of the earth to hear the wisdom of Solomon, and behold a greater than Solomon is here."

This was more than the former. For Jonah went unto them, but the queen of the south waited not for Solomon to come to her, but went herself unto him, although she was both a woman, and a barbarian, and at so great a distance, no threat laid upon her, nor being in fear of death, but simply through the love of wise words. "But behold even a greater than Solomon is here." For in that case the woman came, but here I have come. And she indeed rose up from the uttermost parts of the earth, but I go about cities and villages. And his discourse was of trees and various kinds of wood, which could do no great good to his visitor: but mine, of secret things, and most awful mysteries.

The Ninevites typify those who cease from sin—the queen those that know not to sin; for penitence puts away sin, wisdom shuns it.

The Lord shows in these words that there shall be one resurrection of the good and the bad against certain heretics, who said that there should be two, one of the good, another of the bad. These words likewise overthrow that fable of the Jews, who use to say that the Resurrection shall be held a thousand years before the Judgment; these words clearly proving that the Judgment shall ensue straight upon the Resurrection. And shall condemn it.

Beautifully is the Church gathered out of the Gentiles spoken of as a queen who knows how to rule her ways. Of her the Psalmist speaks; The queen stood on thy right hand. (Ps. 45:9.) She is the queen of the south because she abounds in the fervour of the Holy Spirit. Solomon, interpreted 'peaceful,' signifies Him of whom it is said, He is our peace. (Eph. 2:14.)

Now, that we may give a simpler answer, it was not fit that the Son of God should be born of a human father's seed, lest, if He were wholly the Son of a man, He should fail to be also the Son of God, and have nothing more than "a Solomon" or "a Jonas," -as Ebion thought we ought to believe concerning Him.

Jonah, He says, after he left the belly of the whale, preached and was believed. But you will not believe Me even after My Resurrection. Wherefore you will be condemned by the Ninevites, who believed in My servant Jonah without any signs, and, what is more, were barbarians. But you who were nourished on the prophets and have seen signs, have not believed in Me, the Master. For this is what is meant by "Behold, a greater than Jonah is here."

The men of Nineveh will arise at the judgment with this generation. This is the indignity: first, the gentiles are preferred; secondly, the reason (v. 43).

Note that a person is good, either because he does not sin or because he repents. First, therefore, he prefers those who have repented, namely, the gentiles; secondly, those who have sinned (v. 42).

The Lord had compared his resurrection to Jonah; therefore they could believe that it would happen to them as to the Ninevites, who were set free. But the Jews were not only set free, they were dispersed. Hence the men of Nineveh... In these words an error of the Jews is excluded, namely, that the resurrection will occur before the judgment and that in the meantime Jerusalem will be rebuilt. And they appeal to Isaiah (25:6): "On this mountain the Lord will make a feast of fat things." Others said that the just and martyrs will rise one thousand years before the others, and they appeal to Revelation (20:1): "Then I saw an angel coming down from heaven, holding in his hand the key of the bottomless pit and a great chain. And he seized the dragon, that ancient serpent, who is the devil and Satan, and bound him for a thousand years, and threw him into the pit, and shut it and sealed it over him, that he should deceive the nations no more, till the thousand years were ended." Both are excluded when he says, They will arise with this generation, the good and those not good together. And will condemn it, by comparison but not by any authority, because they will rise among those to be condemned: "This is Jerusalem; I have set her in the center of the nations, with countries round about her. And she has wickedly rebelled against my statutes more than the countries round about her" (Ez 5:5). And why will they condemn them? Because they repented; but the scribes and Pharisees were not willing to do penance.

The Lord began his preaching with penance as the theme, as did John, but they did not listen: "No one repents of his wickedness" (Jer 8:6). Furthermore, the others did penance at one preaching by Jonah; but Jesus had preached to them many times, and yet they were not converted: "If I had not done among them the works which no one else did, they would not have sin" (Jn 15:24). Again, the former were converted by the preaching of one prophet; but the latter had not only a prophet but the Son of God. Hence it says in Hebrews (1:1): "In many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by his Son, whom he has appointed heir of all things, through whom also he created the world." And he continues: and behold a greater than Jonah here, as in Hebrews (3:3): "Yet Jesus was counted worthy of as much more glory than Moses as the builder of a house has more glory than the house." Therefore the Ninevites are preferred, because they did penance.

It was nothing strange for Christ to be more than Jonah and to be more than Solomon, for he is the Lord and they are the servants. But who are those who looked askance at the presence of the Lord, whereas foreigners listened to his servants?

But we should be afraid of what the Lord says in the Gospel: "The queen of the South will rise up in the judgment with this generation and will condemn it; for she came from the ends of the earth to hear the wisdom of Solomon, and behold, a greater than Solomon is here." The Jews refused to listen to wisdom from the mouth of Wisdom; and we who possess Christ within ourselves refuse to listen to His wisdom. This is the supreme abomination: that the most beautiful daughter of the king is offered to us as a bride, and we choose to be coupled with the filthiest servant and to deal with harlots; and we want to go back to Egypt, to the lowliest food, since we reject the food from heaven.

the Queen of Sheba, that is, of the Homerite country, whom afterwards our Lord in the Gospels calls the Queen of the South, brought to Solomon spices from this very Barbaria, which lay near Sheba on the other side of the sea, together with bars of ebony, and apes and gold from Ethiopia which, though separated from Sheba by the Arabian Gulf, lay in its vicinity. We can see again from the words of the Lord that he calls these places the ends of the earth, saying: The Queen of the South shall rise up in judgment with this generation and shall condemn it, for she came from the ends of the earth to hear the wisdom of Solomon.—Matt, xii, 42. For the Homerites are not far distant from Barbaria, as the sea which lies between them can be crossed in a couple of days, and then beyond Barbaria is the ocean, which is there called Zingion

(Verse 42.) The Queen of Austria will rise in judgment with this generation, and will condemn it because she came from the ends of the earth to hear the wisdom of Solomon. And behold, someone greater than Solomon is here. In the same way, the Queen of Austria will condemn the people of Judah, just as the men of Nineveh condemned the unbelieving Israel. This, however, is the Queen of Sheba, of whom we read in the Book of Kings and Chronicles: she, despite all the difficulties and leaving her people and empire behind, came to Judah to hear the wisdom of Solomon, and she brought him many gifts. But in Nineveh, the faith of the nations is secretly preferred to that of Israel.

But He stops not even at this, but adds also another example, saying, "And the queen of the south shall rise up in judgment with this generation, and shall condemn them, because she came from the uttermost parts of the earth to hear the wisdom of Solomon, and behold a greater than Solomon is here."

This was more than the former. For Jonah went unto them, but the queen of the south waited not for Solomon to come to her, but went herself unto him, although she was both a woman, and a barbarian, and at so great a distance, no threat laid upon her, nor being in fear of death, but simply through the love of wise words. "But behold even a greater than Solomon is here." For in that case the woman came, but here I have come. And she indeed rose up from the uttermost parts of the earth, but I go about cities and villages. And his discourse was of trees and various kinds of wood, which could do no great good to his visitor: but mine, of secret things, and most awful mysteries.

The church of the Gentiles, which in truth is gathered "from the ends of the earth," fulfills the place of the queen of the south, not providing gifts in "perishable things, silver" and spices, but faith, the incense of knowledge, the outpouring of an offering, the sweat of the virtues and the blood of martyrdom. For with such gifts the true Solomon is pleased, who is Christ, "our peace." For "Solomon" is interpreted as "peaceful."

The queen, He says, came from a great distance, despite her tender womanhood, to hear about trees and woods and certain things of nature. But though I came to you, speaking of ineffable things, you have not accepted Me.

The queen of the South will arise at the judgment with this generation and condemn it because of wisdom, which they refused to receive. It is recorded of her in 1 Kings (10:24) that she came to hear the wisdom of Solomon. She signifies the Church of believers: "At your right hand stands the queen in gold of Ophir." The Church is called queen, because it ought to rule: "A king who sits on the throne of judgment winnows all evil with his eyes" (Pr 20:8). Of the south by reason of the Holy Spirit: "Awake, O north wind, and come, O south wind. Blow upon my garden..." (S of S 4:16). That queen will arise in the judgment with that generation. Note that it does not say she did not sin, but that she was not rebellious. Why? Because she came from the ends of the earth to hear the wisdom of Solomon, as it says in 1 Kings (10:24); and there was no need for you to come from the ends of the earth, because he is here. Hence: behold a greater than Solomon here, because he was a temporal king and a sinner, but here is one innocent and eternal: "His power is an everlasting power which shall not pass away, and his kingdom one that shall not be destroyed" (Dan 7:14).

(Quæst. Ev. i. 8.) So that in these words the Lord signifies that some shall so believe, as not to have strength for the work of continence, and shall return to the world. He taketh unto him other seven, is to be understood that when any has fallen from righteousness, he shall also have hypocrisy. For the lust of the flesh being cast out of its wonted works by penitence, when it finds not any delights in which it may rest, returns the more greedily, and again takes possession of the soul, if carelessness has ensued, and there has not been introduced as the dweller in the cleansed abode the word of God in sound doctrine. And as he will not only have the seven vices which are the contraries of the spiritual virtues, but will hypocritically feign that he has the virtues, therefore his old lust, taking to itself seven other worse, that is, this seven-fold hypocrisy, returns to him so as to make the last state of that man worse than the former.

(Mor. xxxiii. 3.) The dry places where no water is are the hearts of the righteous, which by the power of discipline are dried from all humours of carnal lust. The wet places are the minds of worldly men, which the humour of carnal lust fills, and makes watery; in such the Devil imprints his footsteps the more deeply, inasmuch as in his wanderings he comes down upon such hearts as upon low and marshy ground.

The law which was given later intervened, casting out the unclean spirit dwelling in the hearts of the elect people. It kept that spirit away as if it were surrounding the people with its protective power. Going out from there, the spirit wandered among the nations in the deserts and arid places, leaving behind its old home, so that it might rest in these places until the day of judgment and not in a troubled dwelling [as Israel provided].But when God's grace was imparted afresh to the nations, flowing as a living fountain through the cleansing water [of baptism], there was no place for the spirit to continue living among them, and indeed he had no rest with them. After reconsidering its present situation, the spirit believed the best thing to do was to return to the house from which it had come. That house, having been cleaned out through the law, decorated with the proclamation of the prophets and finally prepared by the coming of Christ, was found to be vacant. The custodian of the law had left—because the whole law [was valid] until John—and those living there did not receive Christ. Also, there was no inhabitant in the dwelling, and it had been left unguarded. Because of the concern of those who were living there before, the place had been kept clean and adorned for the incoming dweller. Then seven spirits even more evil entered in—as many as there were the gifts of grace offered by Christ which God's all-embracing wisdom had placed there with a sevenfold glory. In this way the possession of wicked spirits was as great as the possession of grace would have been. Thus "the last state of that man becomes worse than the first," because the unclean spirit left the house for fear of the law but now returns with a vengeance because of the grace that was rejected.

(Verse 43) But whenever an unclean spirit has gone out of a person, it roams through arid places, searching for rest but does not find any. Then it says, 'I will return to my house from which I came.' And when it comes, it finds the house empty, swept clean, and put in order. Then it goes and brings along with it seven other spirits more evil than itself, and they enter and dwell there. And the last state of that person becomes worse than the first. For heretics are in a much worse condition than the Gentiles: because in the former there is hope of faith, and in the latter there is the battle of discord. Although this understanding seems to prefer applause and the appearance of doctrine, I do not know whether it has the truth. For from the fact that a finite or parabolic, or exemplary, sequence follows: so it will be for this wicked generation: we are compelled not to refer to heretics and any other people, but to the Jewish people as a parable, so that the context of the passage does not flow passively and vaguely in different directions and is confused like the custom of fools; but let it adhere to itself, either responding to what came before or what comes after. An unclean spirit went out from the Jews, when they received the Law, and walked through dry places, seeking rest for itself. Being driven out by the Jews, it walked through the deserted places of the Gentiles; and when they later believed in the Lord, he, not finding a place among the nations, said:

Some suppose that this place is spoken of heretics, because the unclean spirit who dwelt in them before when they were Gentiles, is cast out before the confession of the true faith; when after they went over to heresy, and garnished their house with feigned virtues, then it is that the Devil, having taken to him other seven evil spirits, returns and dwells in them; and their last state becomes worse than their first. And indeed heretics are in a much worse condition than the Gentiles; for in the heretics was a hope of faith, in the Gentiles a war of discord. Yet though this exposition has a plausibility and a show of learning, I am doubtful of its truth. For by the concluding words of this, whether it be parable or example, Titus shall it he to this evil generation, we are compelled to refer it, not to heretics, or to men in general, but to the Jewish people. So the context of the passage may not shift about loosely and vaguely, and be like unmeaning speeches, but may be consistent with itself from first to last. The unclean spirit then went out from the Jews when they received the Law; and being cast out of the Jews, he walked through the wilderness of the Gentiles; as it follows, He walketh through dry places seeking rest.

And when they believed on the Lord, the Devil, finding no place among the nations, said, I will return into my house whence I came out; I have the Jews from whom I formerly departed. And when he is come, he findeth it empty, swept, and garnished. For the temple of the Jews was empty, and had not Christ to dwell therein, He having said, Arise, let us go hence. (John 14:31) Seeing then they had not the protection of Angels, and were burdened with the useless observances of the Law, and the traditions of the Pharisees, the Devil returns to his former dwelling, and, taking to him seven other dæmons, inhabits it as before. And the last state of that nation is worse than the first, for they are now possessed by a larger number of dæmons in blaspheming Jesus Christ in their synagogues, than they were possessed with in Egypt before they had knowledge of the Law; for it is one thing to have no belief that He should come, another not to receive Him when He is come. A number seven-fold is joined with the Devil, either because of the sabbath, or from the number of the Holy Spirit; (Is. 11:2) that as in Isaiah upon the bud which comes from the root of Jesse, seven spirits of virtues are related to have descended; so on the other hand an equal number of vices should be poured forth upon the Devil. Beautifully then are seven spirits said to be taken to him, either because of the breaking of the sabbath, or because of the heinous sins which are contrary to the seven gifts of the Holy Spirit.

When therefore He had condemned them, having proved most amply that they were sinning inexcusably, and that their disobedience arose from their own perverseness not from their Teacher's inability, and when He had demonstrated this as well by many other arguments, as also by the Ninevites, and by the queen: then He speaks also of the punishment that should overtake them, darkly indeed, yet He doth speak of it, interweaving an intense fear in His narration.

"For when," saith He, "the unclean spirit is gone out of the man, he walketh through dry places, seeking rest; and finding none, he saith, I will return to my house from whence I came out; and when he is come, he findeth it empty, and swept and garnished. Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there, and the last state of that man is worse than the first. Even so shall it be also unto this generation."

By this He signifies, that not only in the world to come, but here too they should suffer most grievously. For since He had said, "The men of Nineveh shall rise up in judgment, and shall condemn this generation;" lest, on account of the postponement of the time, they should despise and grow more careless, by this He brings His terror close upon them. Wherewith the prophet Hosea likewise threatening them said, that they should be "even as the prophet that is beside himself, the man that is carried away by a spirit;" that is to say, as the madmen, and distracted by evil spirits, even the false prophets. For here, by "a prophet that is beside himself," he means the false prophet, such as are the augurs. Much to the same effect Christ also tells them, that they shall suffer the utmost evils.

Seest thou how from everything He urges them to attend to His sayings; from things present, from things to come; by those who had approved themselves (the Ninevites, I mean, and that queen), and by the offending Tyrians and Sodomites? This did the prophets likewise, bringing forward the sons of the Rechabites, and the bride that forgetteth not her proper ornament and her girdle, and "the ox that knoweth his owner, and the ass that remembereth his crib." Even so here too, when He had by a comparison set forth their perverseness, He speaks afterwards of their punishment also.

What then can the saying mean? As the possessed, saith He, when delivered from that infirmity, should they be at all remiss, draw upon themselves their delusion more grievous than ever: even so is it with you. For before also ye were possessed by a devil, when ye were worshipping idols, and were slaying your sons to the devils, exhibiting great madness; nevertheless I forsook you not, but cast out that devil by the prophets; and again in my own person I am come, willing to cleanse you more entirely. Since then you will not attend, but have wrecked yourselves in greater wickedness (for to kill prophets was a crime not nearly so great and grievous as to slay Him); therefore your sufferings will be more grievous than the former, those at Babylon, I mean, and in Egypt, and under the first Antiochus. Because what things befell them in the time of Vespasian and Titus, were very far more grievous than those. Wherefore also He said, "There shall be great tribulation, such as never was, neither shall be." But not this only doth the illustration declare, but that they should be also utterly destitute of all virtue, and more assailable by the power of the devils, than at that time. For then even although they sinned, yet were there also among them such as acted uprightly, and God's providence was present with them, and the grace of the Spirit, tending, correcting, fulfilling all its part; but now of this guardianship too they shall be utterly deprived; so He tells them; so that there is now both a greater scarcity of virtue, and a more intense affliction, and a more tyrannical operation of the devils.

Ye know accordingly even in our generation, when he who surpassed all in impiety, I mean Julian, was transported with his fury, how they ranged themselves with the heathens, how they courted their party. So that, even if they seem to be in some small degree chastened now, the fear of the emperors makes them quiet; since, if it were not for that, far worse than the former had been their daring. For in all their other evil works they surpass their predecessors; sorceries, magic arts, impurities, they exhibit in great excess. And amongst the rest, moreover, strong as is the curb which holds them down, they have often made seditions, and risen up against kings, which has resulted in their being pierced through with the worst of evils.

Where now are they that seek after signs? Let them hear that a considerate mind is needed, and if this be wanting, signs are of no profit. See, for instance, how the Ninevites without signs believed, while these, after so many miracles, grew worse, and made themselves an habitation of innumerable devils, and brought on themselves ten thousand calamities; and very naturally. For when a man, being once delivered from his ills, fails to be corrected, he will suffer far worse than before. Yea, therefore He said, "he finds no rest," to indicate, that positively and of necessity such an one will be overtaken by the ambush of the devils. Since surely by these two things he ought to have been sobered, by his former sufferings, and by his deliverance; or rather a third thing also is added, the threat of having still worse to endure. But yet by none of these were they made better.

All this might be seasonably said, not of them only, but of us also, when after having been enlightened, and delivered from our former ills, we again cleave unto the same wickedness, for more grievous also thenceforth will be the punishment of our subsequent sins. Therefore to the sick of the palsy also Christ said, "Behold, thou art made whole; sin no more, lest a worse thing come unto thee;" and this to a man who was thirty-eight years in his infirmity. And what, one might ask, was he to suffer worse than this? Something far worse, and more intolerable. For far be it from us, that we should endure as much as we are capable of enduring. For God is at no loss for inflictions. For according to the greatness of His mercy, so also is His wrath.

Or, the dry places are the hearts of the faithful, which after they have been purged from the weakness of loose thoughts, the crafty lier-in-wait tries if by any means he may fix his footsteps there; but flying from the chaste spirit, the Devil finds no resting-place to his mind but in the heart of the wicked; as it follows, and findeth none.

For when any one is converted to the faith, the Devil is cast out of him in Baptism, who driven thence wanders up and down through the dry places, that is, the hearts of the faithful.

He calls the hearts of the Gentiles, dry places, as lacking all the moisture of wholesome waters, that is of the holy Scriptures, and of spiritual gifts, and strangers to the pouring in of the Holy Spirit.

The Devil supposed he should have rest for ever among the Gentiles, but it is added, and findeth none, because when the Son of God appeared in the mystery of His incarnation, the Gentiles believed.

He shows that they have been brought to utter perdition by not accepting Him. For just as those who have been delivered from demons suffer worse things if they become lazy and careless, so it is that your generation was possessed of a demon when it worshipped the idols. But this demon was cast out by means of the prophets. Then I Myself came, wishing to cleanse you further. But since you rejected Me, and, indeed, are eager to slay Me, as your sin is worse, so will your punishment be worse, and your last captivity will be more grievous than the former. You, O reader, must also understand this, that the unclean spirit is cast out by baptism and goes forth among waterless and unbaptized souls; but it does not find rest in them. Rest for demons is to harass with evil deeds those who are baptized, for they already possess those who are unbaptized. Therefore the demon returns with seven other spirits to the one who is baptized. For just as there are seven gifts of the Holy Spirit, so, on the contrary, there are seven spirits of evil. When the demon re-enters the one who is baptized, the disaster is worse. For, previously, there was hope of being cleansed through baptism. But now there is no hope of a second baptism, unless it be by the baptism of repentance, which is exceedingly toilsome.

When the unclean spirit has gone out of a man... Above he showed that the gentiles were preferable to the Jews; here he wants to confirm this with an example. First, he presents the example; secondly, he applies it (v. 45b).

He gives the example of an unclean spirit. But one must keep in mind that sometimes an example is taken from some occurrence, sometimes from a parable. When it is taken from an occurrence, it is required that each be explained separately, so that both need their own explanation, as was done here, when the example of Jonah was presented. Sometimes the example from a parable is presented, as when it is said, "The kingdom of heaven is like unto..." In this case there is no need to state what is in the kingdom of heaven. Therefore we can say according to Jerome that it is a similitude and a parable. In that case there is one sense. Or, according to Augustine, it is taken from an occurrence, and then there are two senses.

The unclean spirit goes out of a man in two ways, because sometimes he torments a man in a bodily way, sometimes in a spiritual. Hence it is necessary to see how a man is filled with an unclean spirit; how in a bodily manner and how in a spiritual; thirdly, how it pertains to the matter at hand. Therefore, four things were said: first, liberation from an unclean spirit; secondly, repeated affliction; thirdly, the occasion; fourthly, the occasion of the second affliction.

He says, therefore, When the unclean spirit has gone out of a man... Anything mixed with a baser thing is called unclean, with a purer thing, more pure. For example, if silver is mixed with lead, it becomes baser. Accordingly, a created spirit, if it is united with one lower than itself, is called an unclean spirit. And sometimes it goes out of a man, whom it was harassing corporeally, and sometimes whom it was vexing spiritually, as in baptism. Consequently, the renewed harassment is mentioned, as well as the occasion: first, on the part of the demon; secondly, on the part of those harassed. On the part of the demon, in regard to those others; secondly, as to these. For it is the demon's custom to be restless unless he causes harm, because he loved sin from the beginning. Hence when he is expelled from anyone, he looks elsewhere to cause vexation. Hence he says, he walks through dry places seeking rest, but he finds none. Hence sometimes he does not find rest. Where he does is described in Job (40:21): "Under the lotus plant he lies, in the covert of the reeds and in the marsh." Marshy places are hearts given to voluptuous pleasures; dry places are those who scorn such pleasures but are turned aside by prosperity. Ezekiel (37:11) says of these: "Our bones are dried up, and our hope is lost." He says, he walks and seeks out any man he might deceive. Hence the fact that he walks shows his diligence: "Be sober, be watchful. Your adversary, the devil, goes about like a roaring lion, seeking someone to devour" (1 Pt 5:8). Seeking rest, but he finds none except in marshy places. So it was that leaving the Jews, he went to the gentiles who are dry of the dew of divine grace; but he did not find rest, because he was cast out, for they received God's word.

(Mor. vii. 17.) For it often happens that the soul in the commencement of its progress is lifted up, and prides itself on its virtues, that it opens an entrance to the adversary who is raging against it, and who shows himself the more violent in breaking into it, by how much he was grieved at being cast out, though but for a short space.

(Verse 44.) I will return to my home, from which I departed. This is, I will go to the Jews, whom I had dismissed before.

And returning to his house whence he had gone out, he findeth it empty, of good works through slothfulness, swept, that is, of its old vices by Baptism, and garnished with feigned virtues through hypocrisy.

Then he says, 'I will return to the house from which I came.' From these words you can gather that if the devil is ever driven out of a person because he does penance, he does not leave him forever, for it is written of Christ that the devil left him for a time (Lk 4:13). From this we are given to understand that men should always be on their guard, lest he return. And this is why he says, I will return...

And coming, he finds it empty. Here is presented the occasion for his second harassment. And if we refer it to the Jews, it is plain that when he was driven from the gentiles, he returned to the Jews. Hence three occasions for his return are presented, namely, idleness; therefore he says, empty: "Idleness teaches much evil" (Sir 33:24). Accordingly, Jerome: "Always do something good, so that the devil will find you busy." Hence empty, i.e., idle: "The foe gloated over her, mocking at her downfall" (Lam 1:7). Swept with brooms, because something cleaned with brooms is not thoroughly cleaned. Hence sweeping amounts to superficial cleaning. A thorough cleaning needs fire, as it says in the Law that vessels should be cleansed with fire. And ornamented, i.e., superficially adorned. Something ornamented has its own beauty and a beauty that comes from the adornment: "May our daughters be like corner pillars, adorned as a likeness of the temple" (Ps 144:12). But those who would be secure ought to have an inward beauty: "The princess is decked in her chamber with gold-woven robes; in many-colored robes she is led to the king" (Ps 45:13). But when the adornment is only external, one is not left by the devil. So it was with the Jews, for they observed the Sabbath by resting from good more than from evil. They also showed too much concern about the trivial matters of the Law.

When there is forgiveness of sins through the sacraments, the house is cleaned; but the Holy Spirit must be a necessary inhabitant. And the Holy Spirit inhabits only those who are humble of heart, for God says, "Upon whom will my Spirit rest?" And he answers the question: "Upon the one who is humble and quiet and who fears my word." Therefore, when he is the inhabitant, he fills up, rules, acts, deters from evil, inspires one to do good and tempers justice with sweetness, so that one may do good with the love of an upright heart and not with the fear of punishment. But once that unclean spirit that made you evil has gone out of you, that is, from your mind, when your sins have been forgiven, it roams through dry places in search of a resting place. Finding none, the unclean spirit returns to his house, where he finds everything clean and in order. Then he takes with him seven other spirits more evil than himself; and the last state of that person becomes worse than the first. He takes with him seven other spirits. What is meant by "seven other spirits"? Is the unclean spirit itself sevenfold? What does this mean? By seven the whole group is signified. The whole spirit went away, the whole spirit came back; and would that only one spirit returned! What does it mean: "He takes with him seven other spirits"? Those spirits you did not have when you were evil, you will have unexpectedly when you are good. Listen carefully while I explain as best I can. By a sevenfold operation the Holy Spirit is committed to our care, so that we may have the "spirit of wisdom and understanding, counsel and fortitude, knowledge and true godliness, and fear of God." Arrayed on the opposite side of this sevenfold good is the sevenfold evil: the spirit of stupidity and error, the spirit of foolhardiness and cowardice, the spirit of ignorance and impiety, and the spirit of pride against the fear of God. These are seven evil spirits. What are the seven other spirits even more evil? The seven other spirits even more evil are found in hypocrisy. One evil spirit is the spirit of stupidity, the other worse evil is the pretense of wisdom. The evil spirit of error, the other worse evil, is the pretense of truth. The evil spirit of foolhardiness, the other worse evil, is the pretense of counsel. The evil spirit of cowardice, the other worse evil, is the pretense of fortitude. The evil spirit of ignorance, the other worse evil, is the pretense of knowledge. The evil spirit of impiety, the other worse evil, is the pretense of piety. The evil spirit of pride, the other worse evil, is the pretense of fear. Seven were intolerable. Who will tolerate fourteen? Necessarily, therefore, when the pretense of truth is added to malice, the last state of that person becomes worse than the first.

We cannot have the grace of God except through the fear of God. No one receives the grace of God unless he fears God. He who does not have grace ought to fear greatly for himself; likewise, if the Lord restores to a man the grace he had lost, he ought to fear greatly for himself, lest he lose it and become ungrateful, "and the last state of that man becomes worse than the first."

This is said with good reason. For when someone who has once been freed from evils loses self-control, he suffers a much worse fall than previously. For this reason "he passes through waterless places seeking rest." This indicates how thoroughly the demons' stratagem has taken hold of such a person—completely and absolutely. There are many reasons why such a person should have kept himself under control before it is too late. He has already suffered. He has been redeemed. The threat of a worse future punishment should be constraining. But none of these reasons has prevailed to make them better.Now remember how the evil spirit inhabited the people when they were in Egypt, how they lived according to Egyptian customs and laws and became filled with all kinds of uncleanness. When they had been delivered by Moses and had received the law as a guide calling them to the light of true divine knowledge, the wicked and unclean spirit left them. But what happens when someone who has believed now disbelieves? The demons again take up their abode there with a vengeance. For just as the Holy Spirit, when he sees a person's heart desisting from all uncleanness, abides and dwells and rests in that one, so also the unclean spirit likes to take lodging in the souls of the lawless.

(Verse 45) And coming, he finds it empty, swept clean, and put in order. Then he goes and takes with him seven other spirits more wicked than himself, and they enter and dwell there; and the last state of that man becomes worse than the first. So it will be with this wicked generation. For the temple of the Jews was empty, and it did not have Christ as a guest, who said: Rise, let us go from here (John 14:31). And in another place: Your house shall be left to you desolate (Luke 13:35). Therefore, since both God and the angels did not have protection, and they were adorned with superfluous observances of the Law and traditions of the Pharisees, the devil returns to his former seat: and adding to himself a group of demons, he inhabits his former home, and the last things of that people become worse than the previous ones. For now they are possessed by a much greater number of demons, blaspheming Christ Jesus in their synagogues, than they were possessed in Egypt before the knowledge of the Law: for it is one thing not to believe in the coming One, and another not to receive Him who has come. But the number seven, whether understood to refer to the devil because of the Sabbath, or because of the number of the Holy Spirit: just as it is narrated that the seven spirits of virtues descended upon the rod from the root of Jesse and the flower that ascended from the root (Isa. XI); so, on the contrary, the number of vices is consecrated in the devil.

Then he goes and brings with him seven other spirits more evil than himself. Here he deals with the second and more serious harassment. It is shown to be more serious, first, as to the number; secondly, as to duration; thirdly, as to effect. As to number, because he brings seven. According to Chrysostom the literal explanation is that when anyone falls and is not careful, something worse happens to him: "See, you are well! Sin no more, that nothing worse befall you" (Jn 5:14). According to Augustine he brings seven in two ways: for sometimes a penitent does penance, but then acts negligently; as a result he becomes more prone: "God gave them up to a base mind" (Rom 1:28). By the fact that he says seven the entire number of vices is signified. Augustine, however, explains it differently: some commit a certain sin, but in the state of repentance they add hypocrisy. And just as the gifts of the Holy Spirit are seven, so there are seven hypocrisies. Hence they were simple vices at first, then are added the hypocrisies, which are worse. And they are described as seven either on account of the totality of vices or on account of the Sabbath. Those who sin in this way will become fixed in evil; hence he says, they enter and dwell there, because they do not wish to leave: "Why then has this people turned away in perpetual backsliding? They hold fast to deceit, they refuse to return" (Jer 8:5). If it is applied to the Jews, it is clear that he dwells in them and does not wish to depart from them.

And the last state of that man becomes worse than the first. This refers to the effect of the harassment. Literally, one who is punished more is harassed more; hence 2 Peter (2:21): "It would have been better for them never to have known the way of righteousness than after knowing it to turn back from the holy commandment." Again, as to the Jews, who acted worse by blaspheming Christ than by worshipping idols. Therefore he concludes: So shall it be with this evil generation, because it will become worse for them than it was for those in Egypt.