Matthew 12:41 Komentář

In this chapter, we have, I. Christ's clearing of the law of the fourth commandment concerning the sabbath-day, and vindicating it from some superstitious notions advanced by the Jewish teachers; showing that works of necessity and mercy are to be done on that day (Mat 12:1-13). II. The prudence, humility, and self-denial of our Lord Jesus in working his miracles (Mat 12:14-21). III. Christ's answer to the blasphemous cavils and calumnies of the scribes and Pharisees, who imputed his casting out devils to a compact with the devil (v. 22-37). IV. Christ's reply to a tempting demand of the scribes and Pharisees, challenging him to show them a sign from heaven (Mat 12:38-45). V. Christ's judgment about his kindred and relations (Mat 12:46-50).

At that time Jesus went on the sabbath day through the corn,.... That is, the corn fields, as the other evangelists express it. It being on a sabbath day, it is very probable, that Christ and his disciples were going to some public place of worship, the way to which lay through some fields of corn, which were now ripe: for Luke says, it was on the "second sabbath after the first", or rather "the first sabbath after the second"; that is, the first sabbath after the second day of the passover, when the sheaf of the first fruit was offered, and harvest was begun. And his disciples were an hungered; it being in the morning before they had broke their fast; and this circumstance is mentioned to show the reason of the following action, and to excuse it: at which the Pharisees were so much offended, and of which they accused them, as having done what was very criminal: and began to pluck the ears of corn, and to eat; Luke adds, "rubbing them in their hands"; and so here in the Syriac, Arabic, and Persic versions, it is rendered, "they began to rub": as they passed along, they plucked off the ears of corn, either barley or wheat, and rubbed them in their hands, to get the grain clear of the husk, or beard, and eat them; contenting themselves with such mean and unprepared food, when the Jews on that day fed on the best of dainties (e). (e) Vid. Maimon. Hilch. Sabbat, c. 30. sect. 7, 8, 9, 10.

While he yet talked to the people,.... Upon these subjects, which so nearly concerned the Scribes and Pharisees, and which could not fail of drawing upon him their resentment and ill will. Behold his mother and his brethren: by "his mother" is meant Mary; but who are "his brethren", is not so easy to say: some are of opinion, that Joseph had children by Mary, who are here meant; but it is more generally believed, that these were either the sons of Joseph by a former wife, whose name is said to be Escha; or rather, Mary's sister's sons, the wife of Cleophas, the cousin-germans of Christ, it being usual with the Jews to call such kindred brethren; and so they might be James, Joses, Simon, and Judas: these stood without: for Christ was within doors, not in a synagogue, as Piscator thought, but in an house; see Mat 13:1 and his mother and brethren stood without doors, either because they could not get in for the throng of the people; or because they would not, it not being proper to make all within acquainted with what they had to say to him: desiring to speak with him; not with a pure view to interrupt him in his work, or to divert him from it, lest he should overspend himself; nor from a principle of ambition and vain glory, to show that they were related to him, and that he was at their beck and command; but rather, to observe unto him the danger he exposed himself to, by the freedom he took with the Pharisees in his discourses, and probably to acquaint him with some conspiracies formed against him.

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.

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.

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.

(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.

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.

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.)

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

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.

PLUCKING CORN EARS ON THE SABBATH DAY. ( = Mar 2:23-28; Luk 6:1-5). (Mat 12:1-8) At that time Jesus went on the sabbath day through the corn--"the cornfields" (Mar 2:23; Luk 6:1). and his disciples were an hungered--not as one may be before his regular meals; but evidently from shortness of provisions: for Jesus defends their plucking the corn-ears and eating them on the plea of necessity. and began to pluck the ears of corn, and to eat--"rubbing them in their hands" (Luk 6:1).

The men of Nineveh shall rise in judgment with this generation, &c.--The Ninevites, though heathens, repented at a man's preaching; while they, God's covenant-people, repented not at the preaching of the Son of God--whose supreme dignity is rather implied here than expressed.