Matthew 12:44 Ulasan

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.

And he stretched forth his hand towards his disciples,.... By whom are meant, not only the twelve, but all others present, who truly believed in him, both men and women; and who might sit near him and together, and whom, by this motion of his hand, he pointed out as his spiritual relations, to the multitude that sat round him: and said, behold my mother, and my brethren; in whose hearts he was formed, and who were the children of God by adopting grace, and so his brethren; and were as dear to him as his mother and brethren. It is reasonable to suppose, that when he said, "behold my mother", and, as in the following verse, "sister"; he might stretch forth his hand particularly, toward the pious and religious women that believed in him, and ministered to him of their substance, who might be now present; such as Mary Magdalene, Joanna the wife of Chuza, Herod's steward, and Susanna, and others; since these are mentioned by Luke in the same chapter in which this passage stands in his Gospel; and when he said "behold my brethren", he might point directly to the twelve, and the rest of the men that believed in him, and followed him.

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.

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.

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.

(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.

(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. 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.

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.

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.

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.

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).