A Brief Exposition of Matthew, Biblical commentary · Part · Chapter 12
CHAP. XII
There are three controversies between CHRIST and the Pharisees: The first is, about his Disciples their plucking of ears of corn, to ver. 10. The next, about the healing of the withered arme of a lame man, to ver. 22. The third about the casting out of a divel, to ver. 46. After which we have his estimation of his carnall and spirituall kindred.
Ver. 1. AT that time Iesus went on the Sabbath day, through the corn, and his Disciples were an hungred, and began to pluck the ears of corn, and to eat.
IN the first controversie learn first, That our Lord took much pains in going from place to place, about what the Father had given him to do; for even on the Sabbath he went from place to place, Through the corn field. 2. The work of the Ministry, and attending on the Lord, somtimes may be so urgent, as his servants wil forget to provide their meat; for here, His Disciples were an hungred. 3. God may put his chosen children to straits in this world, and suffer them now and then to taste of want; for his Disciples must for hunger, at a time, Pluck the ears of corn, and eat them for bread.
Ver. 2. But when the Pharisees saw it, they said unto him, behold, thy Disciples do that which is not lawful to do upon the Sabbath-day.
The Pharisees fish a fault where there was none, and quarrell with Christ for his Disciples. Doct. 1. It is no new thing to see men, who are otherwise learned, and are in account for their holinesse in the church, to be adversaries unto Christ, and his Disciples; for the Pharisees here do quarrell with Christ for his Disciples cause. 2. Christs Disciples readily shall be mistaken and misconstrued, do what they please: for their plucking of eares of rough corn, to satisfie their hunger doth not escape censure. 3. Hypocrites do urge ceremonies, and externall observations, more then the greater things of the Law: for here the Pharisees quarrell the Disciples, for plucking of the corn, and purging of it from the aunds, and eating of it on the sabbath, in the case of necessity, as a breach of the sabbath: misregarding charity to the hungry and fainting Disciples, saying, Why do they that which is not lawful on the sabbath-day.
Ver. 3. But he said unto them, have ye not read what David did when he was an hungred, and they that were with him.
4. How he entred into the house of God, and did eat the shew-bread, which was unlawfull for him to eat, neither for them that were with him, but onelyonly for the priests?
Our Lord defendeth his disciples by four reasons: The first is this, It was no sin for David and his men, in a case of necessity, to eat the shew-bread, which by the letter of the Law was appointed for no mans use ordinarily, save the priests: therefore without sin likewise may my disciples pluck the ears of corn and eat thereof on the Sabbath: for notwithstanding the letter of the Law forbideth all manner of work opon the Sabbath, yet the intent of the Law and meaning therof was neither to forbid the Shew-bread to be made use of in such an extraordinary case of necessity, nor to forbid meat to be made ready on the Sabbath to suffice a mans hunger. Doct. 1. When the mind of the Law-giver, and the intent, and the end of the command is not contraveened, the precept is not broken; for this is the ground of Christs defence. 2. Not reading nor considering the Scripture, whereby the meaning of the Law may be understood, is the cause of errour and mistaking of duties; This is it he saith, Have ye not read?
Ver. 5. Or have ye not read in the law, how that on the Sabbath-dayes the Priests in the Temple profane the Sabbath, and are blamelesse?
6. But I say unto you, that in this place there is one greater then the temple.
The second reason, is, The priests for promoving of the service of the Temple, do bodily work on the sabbath, which in your language is to profane the sabbath, and yet are blamelesse: Therefore albeit my disciples, for promoving my service (who am greater then the Temple) do pluck ears of corn, and eat thereof on the Sabbath, and so seem to you to profane the Sabbath, yet they are also blamelesse; Hence learn, 1. Whatsoever bodily work is necessary for the promoving of the service and worship of God upon the Sabbath, is not a breaking of the Sabbath; for the Priests Did bodily work in the Temple on the Sabbath-day, and are blamelesse. 2. As the body is above the figure, or shadow, so is Christ greater then the Temple, which is a figure of him: Therfore saith he, In this place is one greater then the temple.
Ver. 7. But if ye had known what this meaneth, I will have mercy and not sacrifice, ye would not have condemned the guiltlesse.
The third reason, is this, The Lord never appointed the outward ceremonies of his service in the first table, to hinder works of mercy prescribed in the second table: but on the contrary, when at one time both cannot be done, he will have the work of mercy done, and the ceremony of a sacrifice left undone, for that time. Therefore it is agreeable to Gods will, that my Disciples should rather pluck corn, and eat it on the Sabbath, by way of mercy to their own body; then harm their health under pretext of keeping the Sabbath, which if ye had understood and considered, ye would not have condemned my Disciples without cause. Hence learn, 1. The true meaning of Gods word being known, it is able to prevent rash judgment: Therfore it is said, If ye had known. 2. Condemning of the guiltlesse doth draw the judg, being rash, under guilt: Therfore saith he, Ye would not have condemned the guiltlesse. 3. It is not every man, no not every learned man, who is acquainted with the true meaning of the Scriptures: for in saying, If ye had known, he taxeth both the Pharisees and Scribes of ignorance.
Verse 18. For the Son of man is Lord even of the Sabbath day.
The fourth reason, I whom ye see to be a man, am also God, and Lord of the Sabbath, having authority to prescribe or allow for my service on that day, what I please: to judge, and to punish, or pardon the breach, as I please; Therfore, If I judg this work of my Disciples to be no fault, neither should ye. Hence learn, 1. That the incarnation of the Word, or second person of the God-head, made the Son of God to be the Son of Man: but it did not diminish his Divine Authority, as he is the Son of God: for he saith, That the Son of man is Lord even of the Sabbath day. 2. Christ can maintain the authority of the fourth command, and appoint any one of the seven dayes as he pleaseth, for the observation of the command: for, He is Lord even of the Sabbath,
Ver. 8. And when he was departed thence, he went into their synagogue.
10. And behold, there was a man which had his hand withered: and they asked him, saying, Is it lawful to heal on the sabbath days? …hat they might accuse him.
11. And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out?
12. How much then is a man better then a sheep? wherfore it is lawful to do wel on the sabbath dayes.
Here is another dispute about the sabbath in the synagogue, whether it was a breach of the sabbath, to heal a man of a withered hand miraculously: Hence learn, 1. That Christ went on to follow his calling, notwithstanding of enemies and opposition: for after his disputation in the field with the Pharisees, he goeth into the synagogue, where he might do good to the People. 2. Christs enemies, when they have no just quarteil against Christ or his followers, they invent one: as when they could find no sin at all in him; they sought to accuse him for miraculous healing of men on the sabbath, for want of better ground of accusation; for, They asked that they might accuse him. 3. Malice maketh men blinde, reasonlesse and absurd: for, They ask if it be lawful to heal a man miraculously on the sabbath day, wherin there can be no apparent ground of doubting. 4. The more impudent Christs enemies be against him, the more shame and confusion the Lord will bring on them; for our Lord refuteth his adversaries by their own confessions, that it was lawfull to do more on the sabbath to a beast, then they did question him for doing unto a man; ver. 11, 12.
Ver. 13. Then said he to the man, Stretch forth thine hand: and he stretched it forth; and it was restored whole, like as the other.
The Lord goeth on to heal the impotent man. Doct. 1. Whatsoever impediment be put in Christs way to hinder him to do good, he will go on to do what he intendeth; for, He saith to the man, stretch out thy hand. 2. There is no need to presuppose power to obey, in those to whom God giveth commands; for he can call things that are not, and make them to be: he saith here to the man whose hand was withered, who was unable to stretch forth his hand, Stretch forth thy hand. 3. Albeit we know we have no power to obey what is commanded, yet at Gods command it is good to essay, and set to, as if we had power; for the man at command, stretched forth his hand. 4. While men are in the way of obedience of a command, how difficult soever it be, God can blesse the beginning of obedience, with ability to perform what is commanded; for, His hand was restored whole as the other: He preased to stretch forth a withered arme, and it became whole in the stretching forth.
Ver. 14. Then the Pharisees went out and held a councel against him, how they might destroy him.
Now the Pharisees being confounded in dispute by Scripture and experience, they resolve to kill Christ: Hence learn, 1. That Christs enemies, when arguments do fail them, do fal to violence; for, The Pharisees seek now how to destroy Christ. 2. Christs adversaries take help one of another, and combine against him with joint wit and power, as here, They took counsell to destroy him.
Ver. 15 But when Iesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all.
Christ withdraweth himselfe from these murtherers; Hence learn, 1. It is lawful for Christs Ministers to go out of the way of furious persecuters for a time, when the adversaries plot to kill them; for even Christ, who was able to resist, Withdrew himself from that place where they consulted to destroy him. When a Minister perceiveth that his life may do unto God, and his Church, more service, then to be killed at such a time, and in such a way, it is no wisedome for him to be stouter then his Master. 2. It is better that such as love the Gospel, should follow the persecuted Preachers thereof, then that they should want the benefit of the Gospel; as here multitudes follow persecuted Christ. 3. None follow Christ in earnest, and for the right end, but they shall obtain their desire; for, He healed them all, that followed him for obtaining health.
Verse 16. And charged them that they should not make him known.
Albeit it was Christs mind, that his miracles should not be buried, yet (having his own meanes, and men, and time how, and by whom, and when he wil be made known) he loveth not, that himself, or his great works, should be the subject of common newes, rashly and idly to be divulged, and talked of by every man; Therfore, He chargeth them that they should not make him known.
Ver. 17. That it might be fulfilled which was spoken by Esaias the Prophet, saying,
18 Behold, my servant whom I have chosen, my beloved in whom my soul is wel pleased: I wil put my Spirit upon him, and he shall shew judgment to the Gentiles.
The Evangelist observeth a design of God, by this means to fulfill, or rather make manifest the fulfilling of a Prophesie of Isaiah, chap. 42.1. wherein it is foretold, that Christ should work great and glorious works descreetly and with little din. Hence learn, 1. That Christs coming into the world, was not with worldly pomps, and much noise, as worldly princes do carry themselves with much shew; for so was it foretold of him by the Prophet. 2. As for the words of the Prophet, they are worthy that notice should be taken of them, and that men should attend unto them; Therefore is Behold prefixed. 3. Christ is the fathers servant, in regard of his humane nature; and in regard of his office of a Redeemer, and Mediator, being imployed in the noblest service that ever was, that is, to bring home the Elect; for God saith, Behold my Servant. 4. He is a person singled out for the purpose: in Heaven or Earth there is none like to him, for this is He whom I have chosen, saith the Father. 5. The Father loveth Christ as himself, for his own worth …t the Son of his love, as the ingraven form of his own person; & in this sense he calleth him, My Beloved. 6. In Christ God is wel contented and satisfied every way, and namely as he is Surety and Under-taker for us; The Father craveth no more, no other thing for our full ransome then what Christ hath laid down, and no more in us then he hath promised to work in us: for of him saith he, In him I am well pleased. 7. He is so throughly well pleased in him for us, and in our name, that he wished no more, My soul is well pleased. 8. Christ as man is furnished fully unto all the employment of a Mediator for ever; and the Spirit of God is bestowed on him as he is Man, without measure; for, I will put my spirit upon him, saith he. 9 Not only the Elect of the Jews, but also the Gentiles were designed to be Christs flock, that he should labour among us, and teach us how to behave our selves towards God and man, how God will save us, and how he wil be served of us; how he governs the world now, and what he hath decreed to do hereafter; for it is said, He shall shew judgment to the Gentiles. Now judgment is whatsoever God would have us beleeve, or do.
Ver. 19. He shall not strive, nor cry, neither shall any man hear bk voyce in the streets.
From these words, Learn, 1. That the manner of Christs first coming was not to subdue by strong hand, as an earthly Conquerour, as many supposed he should have come; for it was prophesied of him, He shall not, strive, that is, by externall force he shall not set up his throne. 2. Though in zeal and affection to his Fathers glory, and mens salvation; he uttered his voice and cryed, yet not the voice of contention, the voice of oftentative ambition, and imperious proclamations; for in this respect he uttered it not, He shal not cry, neither shal any man hear his voice in the streets.
Ver. 20. A bruised reed shall he not break, and smoaking flax shall he not quench, till he send forth judgement unto victory.
Another point of Christs commendation teaching us, 1. That there may be much weaknesse and tendernesse in the beginning of Gods work of grace, in a converted soul, comparable to a smoaking flax, or bruised reed. 2. Christ will not despise these weak beginnings, nor reject such weaklings; for, He will not quench the smoaking flax. &c. But will tenderly entertain the spunk of begun light, and affection, and will bind him, and strengthen a bruised reed. 3. Whither the weak work of his grace be in a particular person, or in a society, he will fight for the maintenance of it, till he have the victory; for, Iudgement shall at last be brought forth unto victory; that is to say, Truth shall have sentence pronounced by him in favours thereof at last, and shall have the victory against all opposition; for, He shall bring forth judgment unto victory.
Ver. 21. And in his name shall the Gentiles trust.
The last point of the commendation of Christ, is, that he shall not only perfect his commission among the Jews, but also shall prevail among the Gentiles. Doct. 1. The power of the Gospel is able to perswade the greatest strangers and aliens from the common-wealth of Israel to come to him: for it is said, In his name shall the Gentiles trust. 2. It is as sufficient for faith to have Christs Name preached, as to see his person; for, The Gentiles shall trust in his Name, that is, in him as he is set forth to the audience of all, in the preaching of his truth.
Ver. 22. Then was brought unto him one possessed with a divel, blind and dumb, and he healed him, in so much that the blind and dumb both spake and saw.
Followeth a notable miracle in dispossessing Satan of a blinde and dumbe cative, with the divers censours of Christs works by the People and Pharisees, whose wickednesse Christ rebuketh: Wherein observe, 1. That the fearfull condition of men spiritually possessed by Satan, (as are all unrenewed, in whom the spirit of disobedience doth raign) may be seen in bodily possessions; and among the rest, in this man, on whom Satan shutteth all doors, that he can neither let in comfort nor let forth the sense of his misery; for, He maketh him' blinde and dumbe, which dumbnesse is ordinarily accompanied with deafnesse also. 2. Such as Christ will deliver from Satan, albeit they cannot come of themselves to him, yet he can furnish meanes to bring them to him; for, This blind and dumb man was brought unto Christ. 3. Christ is the powerfull Physician of evils inflicted by the Divel, as here he giveth evidence, in healing this man perfectly; for he came to lose the hands of Satan.
Ver. 23. And all the people were amazed, and said, Is this the son of David?
The People are moved at the sight of this work, and do see a glimpse of his God-head, and of Divine glory in him. Doct. The miracles of our Lord were so demonstrative of his Divine power, that the beholders were overcome, and forced to acknowledg his works to be worthy of the promised Messiah: Is this (say they) the son of David?
Vers. 24. But when the Pharisees heard it, they said, This fellow doth not cast out divels, but by Beelzebub the prince of the divels.
The Pharisees perceiving the people to be affected with the miracle, grow mad, and do blaspheme. Doct. 1. Satan, the more he is like to lose his prey, the more doth he rage; for the Pharisees do baspheme Christ so much the more, that they perceive the people to acknowledg him to be the true Messiah: 2. What Satan loseth one way, he laboureth to recover and make up another way, in opposing Christ and misconstruing his work, so much the more violently and wickedly, as he seeth himself like to be overcome: as is here to be seen in the Pharisees. 3. Such as fall in opposing Christ, readily grow worse and worse, till they come to a height, as may be perceived in these proud men. 4. How impudent and malicious is the Divel, and how desperate are his slaves, who dare call Christ by the name of Beelzebub!
Verse 25. And Iesus knew their thoughts, and said unto them, Every kingdome divided against it self, is brought to desolation; and every city or house divided against it self, shall not stand.
36. And if Satan cast out Satan, he is divided against himself, how shall then his kingdom stand?
Christ cleareth himself, and convinceth his adversaries by five reasons: The first reason, Seeing every Kingdome, city and family set against it self, is ruined, and so also is the Kingdome of Satan; if he should assist me to cast himselfe out, it is no more reasonable to say, that I cast out divels by Satans help and assistance, then to imagine and say: that Satan will consent that his kingdome should fall; therefore I cannot with any colour of reason be thus blasphemed: From the description of the sin of these Pharsees, learn, 1. That in pondering mens sins, the Lord looks much to the inward disposition, mind and affection of sinners, whether they sin of infirmity, or of presumption; of ignorance, or against their light; Therefore it is said, Iesus knew their thoughts. 2. The way to preserve all Societies, is Union; and the way to ruine them, is dissention; for, For every Kingdom, City, house divided, shall not stand. 3. Satan hath a kingdom among men, which by all means he goeth about to maintain, and will be loath, really and in effect, wholly to dispossesse himself, both of the soul and body of any in whom he hath power and place; for, If Satan cast out Satan, how shall his Kingdom stand?
Ver. 17. And if I by Beelzebub cast out divels, by whom do your children cast them out? Therefore they shall be your judges.
The second reason, for clearing of Christ and convincing his adversaries, is this. You grant that your children and carnall friends, when they cast out divels by the gift of miracles, do it by the power of God; Therefore that shall condemn you of malicious partiality, for your saying, That I cast out divels not by the power of God, but by Beelzebub: Hence learn, 1. That malice moveth men to misconstrue the best actions of the most innocent: for the Pharisees out of malice ascribe Christs works to the Divel, which they knew were of God. 2. The processe of justice against the wicked must be short, when their conscience and common reason in their dearest carnall friends, is sufficient to bear witnesse against their wickednesse, and to condemn them for it: upon this ground Christ saith, By whom do your children cast out Satan? therefore they shall be your judges.
Ver. 28. But if I cast out divels by the Spirit of God, then the Kingdom of God is come unto you.
A third reason to convince these men of blasphemy, is, Seeing you know that I do cast out divels by divine power of Gods Spirit, you cannot be ignorant that I am the Messiah, and that the kingdom of grace promised in the Messiah is come: and therefore you are malicious opposers of the kingdome of God in my person: Hence learn, 1. Christs manner of casting out divels was with such heavenly majesty and authority, as that his enemies knew it was by the Spirit of God: for here our Lord taketh that for granted, saying, If I cast out divels by the spirit of God, &c. 2. Seeing Satans kingdom is cast down by the doctrine of the Gospel, and soules are converted through the divine power of God; It is certain that the promised Kingdom of Gods grace in Christ is already come; For, If I, saith Christ, cast out divels by the spirit of God, then is the kingdom of God come unto you
Ver. 29. Or else, how can one enter into a strong m…ns house, and spoil his goods, except he first bind the strong man? and then he will spoil his house.
A fourth reason: If I by the supreme power of Gods spirit, did not cast out Satan, it were as impossible to thrust him out, as to spoil a strongs mans house without overcoming him first; Therefore you are wilfull blasphemers, who ascribe this work to the Divel: Hence learn, 1. That Satan is powerfull to take, and keep possession of men, when God permitteth him so to do: and may be compared to a strong man, who brings his conquest within doors, and maintains the house against all that might spoil him: so doth the comparison import. 2. Christ is powerful to overcome Satan, and to spoil him of his possession, and may be compared to a stronger Man. 3. Satan will not shed with the possession of a sinner, except by strong hand he be over-mastred; for, he must be bound, before he be spoyled.
Ver. 30. He that is not with me, is against me: and he that gathereth not with me, scattereth abroad.
A fifth reason: Wheresoever I come to set up my Kingdom, all these who do not help forward my work, are really my enemies; Therefore you who do oppose me, are much more my enemies; and so your speeches against me, are to be esteemed malicious blasphemies: Hence learn, 1. Wheresoever Christ sendeth his Gospel, all that hear it, are either for him, or against him, none are neutrals; for so he saith, He that is not with me, is against me. 2. None are for Christ, but such as do their best to gather in others unto him, (as corn to his barne) according to their calling; and whosoever do not promove Christs Kingdom, are culpable of hindering of it; for he saith, Who so gathereth not with me, scattereth abroad.
Ver. 31. Wherfore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the holy Ghost shall not be forgiven unto men.
32. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come.
Thus are these men convicted: now the Lord sheweth, how neere they were to perdition: and this he doth by laying before them the desperate condition of such, as sin against the holy Ghost; for each other sort of sin is pardonable, and in some person, one or other, is actually pardoned; even sins committed against the Mediator, are pardoned; but the sin against the holy Ghost, is never pardoned, neither in this world, by the ministeriall application of the Gospel; nor in the world to come, by the authoritative absolution of the Judg, at the last day. The Scripture in Marke 3.29. Luke 12.10. Heb. 6.4, 5, 6. and 10.26. giveth us to understand, that not every sin against conscience or against the Gospel is this sin: but that this sin is an open, wilfull, deliberate and malicious rejecting and opposing of Jesus Christ totally, and of the way of Salvation by him; and that after the holy Ghost, hath by a supernaturall operation convicted the Person of the Salvation offered to the World through Christ: And therefore it is called, A blasphemie against the holy Ghost: Because this sin divelishly opposeth the supernaturall work of the holy Ghost, convincing the mind, that, Iesus is the Son of God, the only Saviour of the World; for otherwise in a common manner, every sin against God, is a sin against all the Persons. Now this sin is called Unpardonable, not because it cannot be forgiven, but because it never is forgiven: The man that falleth in this sin, never repenteth, nor getteth grace to desire to repent, but doth as a Divel desperately go on to oppose Jesus Christ: Therefore, whatsoever sin it be, fo… which the man is sorrowfull and penitent, and doth flee unto Christ, to be relieved of it, it is not this sin, which the Scripture doth call The Blasphemy against the holy Ghost, how hainous soever it be. Hence learn, 1. That there is …o sort of sin, except this one, which may not, yea hath not been forgiven in one mans person or other; for it is said, All manner of sin shall be forgiven unto men. 2. The sin against the holy Ghost, as it is formerly described, cannot fall out in the person of a penitent beleever in Jesus Christ, to whom pardon is promised; for, This sin shal not be forgiven. 3. The son of God is also the son of Man, verily par…aker of our flesh and blood, in whose person the nature of God and man is united, for a ground of confidence unto sinfull men that they may come unto God through him: for here he is called, The Son of Man. 4. It is possible, that some of the Elect appointed for Life, may fall in the sin of blasphemy against the Son of God, out of ignorance, or fear, or some sort of deception, and thereafter may repent, and find mercy: for it is said, Whosoever shal speak a word against the Son of man, it shall be forgiven him; to wit, Upon the conditions, and in the manner set down in Scripture, to wit, if he repent, and flee to Christ. 5. It is a dangerous matter to oppose Christ and his Gospel, in any part of his Truth, or Kingdome, or to blaspheme, and speak ill of the work of grace in his Children; especiall out of hatred of the truth, and good way of God: for this draweth neer to the unpardonable sin against the holy Ghost.
Ver. 33. Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit.
There were two things which might weaken the power of his threatning: 1. The conceit of the holinesse of these Pharisees. 2. That their blasphemy was but a matter of words; Therefore for the peoples edification, Christ breaketh down these sconces, shewing these men to be most wicked to ver. 36. and Gods judgement to be strict, even in the matter of words, to verse 38. As for the first he proveth these men not, to be holy, but wicked, by four reasons: The first is, because their Fruits were evill, set down in the comparison of trees which being good, do bring forth goods fruits: and being evil, do bring forth evill fruits; Hence learn, 1. As a tree is known to be good, or evil, by the fruits; so is a man known by the course of his deeds; for this is the intent of the similitude. 2. As a man carryeth himself for Christ, or against him, so is he good or evil; and though he were as blameless otherwise, as these Pharisees, yet he is a wicked man if he be against Christ; for The tree is known by his fruit.
Ver. 34. O generation of vipers, how can ye, being evil, speak good things? For out of the abundance of the heart the mouth speaketh,
A second reason, because the whole …ect of the Pharisees were a wicked Pack, seeming to be friends to the Law, but adversaries to Christ, the true intent thereof, adversaries to the grace of God, and to righteousnesse by faith; and so not only by nature, but also by succession to their Predecessours, in holding their poisonable doctrine, they were a generation of vipers, the worst sort of adders, who being evill, could not speak good; and having their heart full of poison, could not but speak as their heart dyted unto them; Hence learn, 1. It is impossible for unrenewed men to speak good, far more impossible to do good; for, How can you that are evil, speak good? saith he. 2. Men who glory in their forebears, as these men did in Abraham, Isaac, and Jacob, and do not follow their footsteps, are in Gods account to be fathered on Satan, and are the viperous brood of his children; Therefore justly doth our Lord call these men, Generation of vipers. A third reason, Because the overflowing of their hearts in blasphemous words, did prove them to be wicked blasphemers. Doct. 1. The heart is the fountain of a mans words and works; as it is set, so is the current of a mans words and works, good or evil; for, Out of the abundance of the heart the mouth speaketh. 2. Whensoever evill doth break forth in a mans words, for that time at least evil aboundeth in the heart; for, Out of the abundance of the heart the mouth speaketh.
Ver. 35. A good man out of the treasure of his heart, bringeth forth good things: and an evil man out of the evil treasure, bringeth forth evil things.
A fourth reason proving them to be wicked, is, because they did delight to lay up wickedness in their heart, and to bring forth ill out of their heart. Doct. Whether a man be renewed and a good man, or unrenewed and an evil man, it may be known by the stuffe, which delibrately he layeth up in his heart, and deliberately brings forth out of his heart; for, If it be a good treasure, he is a good man; if it be an evil treasure, he is an evill man: for here such as the man is, such is his treasure; for, A good man out of the good treasure, and an evil man of the evil treasure of his heart bringeth forth, &c.
Ver. 36. But I say unto you, That every idle word that men shal speak, they shal give account thereof in the day of judgement.
Thus Christ hath removed the pretext, and conceit of the Pharisees holiness: now he removeth the conceit of the smalnesse of their sin, in respect it was a matter of words, for two reasons; The first is, Idle words should be punished, much more blasphemous words: Hence learn, 1. How little soever men do esteem of words, yet in Gods ballance they weigh not light: for, not only wicked words, but also idle words, such as serve for no good purpose, or for no lawfull end, shall come in reckoning as so many sins; Therefore saith he, Every idle word they shall give account therof 2. There shall be a day of judgment, wherein all sins, even words shall come to be judged: for here a day of judgment is set, and this judgment shall passe upon particulars, even upon words, whereof men have not before given account, and received pardon.
Ver. 37. For by thy words thou shalt be justified, and by thy words thou shalt be condemned.
Another reason; shewing that words will be respected by God, whatsoever men think of them; because the course of a mans words being naughty, shall be sufficient to be a ditty to prove a man unrighteous; and being well seasoned, shall be a sufficient evidence to prove a man righteous; therfore words are not to be slighted: Hence learn, That as a well governed tongue, and the course of wisely ordered speeches, is, and shall be in Gods judgement a sufficient evidence of a man renewed and justified; so also a loose tongue is and shal be an evidence of the contrary.
Ver. 38. Then certain of the Scribes and of the Pharisees answered, saying, Master, we would see a sign from thee.
Another dispute about signes, which the Pharisees craved of Christ; wherein learn, 1. That Christ was exercised with divers sorts of temptations by his adversaries; some openly blaspheming, some subtilly insinuating, as if they would deal reasonably with him, Master, say these men, we would see a sight as if they never had seen any of his miracles before; or, as if upon the doing of some miracle, they minded to believe in him. 2. Christs miracles were sufficient to cleare that he was the Messiah; for even his enemies can crave no more, but to have a sign; for, say they, We would see a sign from thee. 3. Obstinat unbeleevers wil not be satisfied with any of Gods words or works; but stil wil crave new ones, as these men, after numbers of signes, crave yet a sign. 4. Mis-beleevers are also limitators of the Holy One of Israel, nothing will satisfie these men but a sign at their direction: We desire to see a sign, say they.
Ver. 39. But he answered and said to them, an evil and adulterous generation seeketh after a sign, and there shall no sign be given to it, but the sign of the Prophet Ionas.
40 For as Ionas was three days and three nights in the Whales belly: so shall the son of man be three dayes and three nights in the heart of the earth.
Our Lord refuseth to give them any signe, save this, That after they had killed him, he should rise from the dead, as Jonas came out of the Whales belly, and so they would not prevaile over him, for all their malice. In this answer, learn, 1. That a people that doth not embrace the Lord, as he is pleased to offer himselfe, is a people alienate from God, and is a follower of another God of their own devising; for therefore he calleth them, Adulterous generation. 2. As when Jonas his doctrine was rejected by the Jewes, God made him be accepted in Niniveh: So shall it be with such, as will not receive Christ offering himselfe unto them, he shall find others to take the offer: If the Jews refuse, the Gentiles shal receive him: this is one way of having the signe of Ionas. 3. Again the enemies of Christ who will not cease to pe…secute him, shall know by Christs victory over them, that he is the Messiah; for as Jonas was proved to be the Lords Peophet by his miraculous delivery from death; so shall Christ be found to be the true Messiah, by the resurrection from the dead, and by his victory over the persecutions of his adversaries; and this is another way of having the signe of the Prophet Ionah: signes of both these sorts are proper to mis-beleevers.
Verse 41. The men of Niniveh shall rise in judgement with this generation, and shall condemn it, because they repented at the preaching of Ionas; and behold, a greater then Ionas is bere.
Christ after refusing to gi…e them a signe, or to work any miracle at their pleasure, certifieth them that they shall be condemned for their mis-belief, by two witnesses. The first witnesse is, The men of Niniveh, who repented at the preaching of Jonas: whether this repentance was better then the repentance of Achab, it skilleth not to dispute: because, presuppose it was no more then was in a naturall man, upon the historicall beleeving of temporall judgement coming upon them, like unto Achabs repentance, yet it was more then these hard-hearted people did, who were obstinate unbelievers, and were neither moved with the preaching of mercy nor judgment. Doct. 1. Any sort of repentance, presuppose it be only temporary, is better then obstinate unbelief, and no sort of repentance: for Ninivehs humiliation is better then the Jews hard-hearted carriage. 2. There is more fruit of one Sermon to be expected from Pagans, then of many Sermons from the abusers of Ordinances of Religion, for Niniveh repenteth at one Sermon, Judea repenteth not after hearing many. 3. The sin of the Mis-beleever, and his judgment is the greater, by so much as the means of beleeving have been more frequently applyed, and Christ hath shown himselfe more in the use of means: for, therefore was the condemnation of the Jewes unbeliefe the greater, because Christ, who was greater then Ionas, was not beleeved, after long preaching and miracles wrought.
Verse 42. The Queen of the South shall rise up in the judgement with this generation, and shall condemne it: for she came from the uttermost parts of the earth, to heare the wisedome of Solomon; and behold, a greater then Solomon is here.
Another witness is the Queen of the South. Doct. The Example of such as have taken paines to get knowledge, or obtain any vertue, whose names are recorded in Scripture, must either be made use of, unto imitation of their faith and diligence, or else their example will serve to agredge sins unto deeper judgement: for the Queen of the South shall rise in judgement against those that regard not the Gospel of Jesus Christ.
Verse 43. When the unclean spirit is gone out of a man, be walketh through dry places, seeking rest, and findeth none.
44. Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished.
45. Then goeth he, and taketh with himself seven other spirits more wicked then himself, and they enter in, and dwel there: and the last state of that man is worse then the first. Even so shal it be also unto this generation.
The last answer serveth to shew them their own miserable condition, and that by a parable of a supposed case of Satans being cast out of a man, in respect of one sort of possession, and coming back unto a worse and more dangerous sort of possession: The scope of the parable…s, to shew, that this people by the…r refusing to receive the grace of God, and to beleeve in Christ, were in a seven-fold worse condition, then if the Gospel had never been preached unto them: for Christ by his doctrine had made them see the onelyonly true way of right…ousnesse and eternall life, and so in regard of the refutation of their former errour, and removing the ignorance wherin they did formerly lye, Satan was in some sort cast out: but in respect of their not receiving Jesus Christ, and his grace, to dwel in their hearts by faith, the divel had gotten a seven-fold stronger possession of them now then before. From this parable we may learn, 1. That Satan is an unclean spirit, for so here is he called. 2. He may be cast out of a man in some sort, and yet the man be not renewed; As for example, He may be cast out of a bodily possession, and the man remain unrenewed: He may be cast out in regard of a mans outward polluted life, as he was cast out of these, who after abjuration of their ungodly life at their baptisme, did returne again to their former filthinesse, 2 Pet. 2.. He may be cast out of a mans mind by refutation of his former errours, and illumination of him by sound doctrine: and yet the man may remain unrenewed: such as was the casting of Satan out of this evil and adulterous generation. 3. In case a man be not taken up by the spirit of grace, in whatsoever other respect Satan is cast out of him, he shall be more deeply possessed by him, then before.
Verse 46.
While be yet talked to the people, behold, his mother and his brethren stood without, desiring to speake with him.
47. Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee.
Concerning the coming of Christs friends and kins folks unto him, whatsoever was their errand, their pretence is to speak with him: but untimously do they call for conference, while he is about another work: Hence learn, that Christ is indeed very man, having kindly consanguinity with other men, and naturall relations unto them, grounded upon the verity of his humane nature: for he hath, Mother and brethren, or Cousin germans, Persons neare in blood unto him, who are called in Scripture, Brethren. 2. The Virgin Mother was not so free of sin, but she might and did fall in escapes, as here in joining with the friends, at least, in an untimous troubling of Christs Sermon (to say no more) and preferring her own conference with him, unto his fathers service: which conference might have been delayed, untill his teaching of the people had been ended, and a more eminent work, which was now in hand, perfected.
Ver. 48. But he answered and said unto him that told him, Who is my Mother? and who are my brethren?
49. And he stretched forth his hand toward his disciples, and said, Behold, my mother, and my brethren.
50. For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.
From Christs answer, learn, 1. That respect unto kindred and friends, must not be prejudiciall to any higher service of God; for when Christs mother and friends called to speak with him, while he is teaching; he asked, Who is my mother? 2. Whosoever believeth in Christ, and endeavours to do Gods will, giveth reall demonstration of saving faith, and may be assured of Christs love and estimation, no lesse, then if all the relations of Brother, and Mother, and Sister, in one…vere put upon him; for, Whosoever shall do the will of my Father, the same, saith Christ, is my Brother, and Sister, and Mother.