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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Matthew 12:38–45. His four-level outline is real structure in the source text, so it is rendered as structure.
It is probable that these Pharisees with whom Christ is here in discourse were not the same that cavilled at him (Mat 12:24), and would not credit the signs he gave; but another set of them, who saw that there was no reason to discredit them, but would not content themselves with the signs he gave, nor admit the evidence of them, unless he would give them such further proof as they should demand. Here is,
I.Their address to him, Mat 12:38.
They compliment him with the title of Master, pretending respect for him, when they intended to abuse him; all are not indeed Christ's servants, who call him Master. Their request is, We would see a sign from thee. It was highly reasonable that they should see a sign, that he should by miracles prove his divine mission: see Exo 4:8, Exo 4:9. He came to take down a model of religion that was set up by miracles, and therefore it was requisite he should produce the same credentials; but it was highly unreasonable to demand a sign now, when he had given so many signs already, that did abundantly prove him sent of God. Note, It is natural to proud men to prescribe to God, and then to make that an excuse for not subscribing to him; but a man's offence will never be his defence.
II.His answer to this address, this insolent demand,
1.He condemns the demand, as the language of an evil and adulterous generation, Mat 12:39. He fastens the charge, not only on the scribes and Pharisees, but the whole nation of the Jews; they were all like their leaders, a seed and succession of evil-doers: they were an evil generation indeed, that not only hardened themselves against the conviction of Christ's miracles, but set themselves to abuse him, and put contempt on his miracles. They were an adulterous generation,
(1.)As an adulterous brood; so miserably degenerated from the faith and obedience of their ancestors, that Abraham and Israel acknowledged them not. See Isa 57:3. Or,
(2.)As an adulterous wife; they departed from that God, to whom by covenant they had been espoused: they were not guilty of the whoredom of idolatry, as they had been before the captivity, but they were guilty of infidelity, and all iniquity, and that is whoredom too: they did not look after gods of their own making, but they looked for signs of their own devising; and that was adultery.
2.He refuses to give them any other sign than he has already given them, but that of the prophet Jonas. Note, Though Christ is always ready to hear and answer holy desires and prayers, yet he will not gratify corrupt lusts and humours. Those who ask amiss, ask, and have not. Signs were granted to those who desired them for the confirmation of their faith, as to Abraham and Gideon; but were denied to those who demanded them for the excuse of their unbelief.
Justly might Christ have said, They shall never see another miracle: but see his wonderful goodness; (1.) They shall have the same signs still repeated, for their further benefit, and more abundant conviction. (2.) They shall have one sign of a different kind from all these, and that is, the resurrection of Christ from the dead by his own power, called here the sign of the prophet Jonas this was yet reserved for their conviction, and was intended to be the great proof of Christ's being the Messiah; for by that he was declared to be the Son of God with power, Rom 1:4. That was such a sign as surpassed all the rest, completed and crowned them. "If they will not believe the former signs, they will believe this (Exo 4:9), and if this will not convince them, nothing will." And yet the unbelief of the Jews found out an evasion to shift off that too, by saying, His disciples came and stole him away; for none are so incurably blind as those who are resolved they will not see.
Now this sign of the prophet Jonas he further explains here; (Mat 12:40) As Jonas was three days and three nights in the whale's belly, and then came out again safe and well, thus Christ shall be so long in the grave, and then shall rise again. [1.] The grave was to Christ as the belly of the fish was to Jonah; thither he was thrown, as a Ransom for lives ready to be lost in a storm; there he lay, as in the belly of hell (Jon 2:2), and seemed to be cast out of God's sight. [2.] He continued in the grave just as long as Jonah continued in the fish's belly, three days and three nights; not three whole days and nights: it is probable, Jonah did not lie so long in the whale's belly, but part of three natural days (nuchthēmerai, the Greeks called them); he was buried in the afternoon of the sixth day of the week, and rose again in the morning of the first day; it is a manner of speech very usual; see Kg1 20:29; Est 4:16; Est 5:1; Luk 2:21. So long Jonah was a prisoner for his own sins, so long Christ was a Prisoner for ours. [3.] As Jonah in the whale's belly comforted himself with an assurance that yet he should look again toward God's holy temple (Jon 2:4), so Christ when he lay in the grave, is expressly said to rest in hope, as one assured he should not see corruption, Act 2:26, Act 2:27. [4.] As Jonah on the third day was discharged from his prison, and came to the land of the living again, from the congregation of the dead (for dead things are said to be formed from under the waters, Job 26:5), so Christ on the third day should return to life, and rise out of his grave to send abroad the gospel to the Gentiles.
3.Christ takes this occasion to represent the sad character and condition of that generation in which he lived, a generation that would not be reformed, and therefore could not but be ruined; and he gives them their character, as it would stand in the day of judgment, under the full discoveries and final sentences of that day. Persons and things now appear under false colours; characters and conditions are here changeable: if therefore we would make a right estimate, we must take our measures from the last judgment; things are really, what they are eternally.
Now Christ represents the people of the Jews,
(1.)As a generation that would be condemned by the men of Nineveh, whose repenting at the preaching of Jonas would rise up in judgment against them, Mat 12:41. Christ's resurrection will be the sign of the prophet Jonas to them: but it will not have so happy an effect upon them, as that of Jonas had upon the Ninevites, for they were by it brought to such a repentance as prevented their ruin; but the Jews will be hardened in an unbelief that shall hasten their ruin; and in the day of judgment, the repentance of the Ninevites will be mentioned as an aggravation of the sin, and consequently the condemnation of those to whom Christ preached then, and of those to whom Christ is preached now; for this reason, because Christ is greater than Jonah.
[1.]Jonah was but a man, subject to like passions, to like sinful passions, as we are; but Christ is the Son of God.
[2.]Jonah was a stranger in Nineveh, he came among the strangers that were prejudiced against his country; but Christ came to his own, when he preached to the Jews, and much more when he is preached among professing Christians, that are called by his name.
[3.]Jonah preached but one short sermon, and that with no great solemnity, but as he passed along the streets; Christ renews his calls, sat and taught, taught in the synagogues.
[4.]Jonah preached nothing but wrath and ruin within forty days, gave no instructions, directions, or encouragements, to repent: but Christ, besides the warning given us of our danger, has shown wherein we must repent, and assured us of acceptance upon our repentance, because the kingdom of heaven is at hand.
[5.]Jonah wrought no miracle to confirm his doctrine, showed no good will to the Ninevites; but Christ wrought abundance of miracles, and all miracles of mercy: yet the Ninevites repented at the preaching of Jonas, but the Jews were not wrought upon by Christ's preaching. Note, The goodness of some, who have less helps and advantages for their souls, will aggravate the badness of those who have much greater. Those who by the twilight discover the things that belong to their peace, will shame those who grope at noon-day.
(2.)As a generation that would be condemned by the queen of the south, the queen of Sheba, Mat 12:42. The Ninevites would shame them for not repenting, the queen of Sheba for not believing in Christ. She came from a far country to hear the wisdom of Solomon; yet people will not be persuaded to come and hear the wisdom of Christ, though he is in every thing greater than Solomon.
[1.]The queen of Sheba had no invitation to come to Solomon, nor any promise of being welcome; but we are invited to Christ, to sit at his feet and hear his word.
[2.]Solomon was but a wise man, but Christ is wisdom itself, in whom are hid all the treasures of wisdom.
[3.]The queen of Sheba had many difficulties to break through; she was a woman, unfit for travel, the journey long and perilous; she was a queen, and what would become of her own country in her absence? We have no such cares to hinder us.
[4.]She could not be sure that it would be worth her while to go so far on this errand; fame uses to flatter men, and perhaps she might have in her own country or court wise men sufficient to instruct her; yet, having heard of Solomon's fame, she would see him; but we come not to Christ upon such uncertainties.
[5.]She came from the uttermost parts of the earth, but we have Christ among us, and his word nigh us: Behold he stands at the door, and knocks.
[6.]It should seem the wisdom the queen of Sheba came for was only philosophy and politics; but the wisdom that is to be had with Christ is wisdom to salvation.
[7.]She could only hear Solomon's wisdom; he could not give her wisdom: but Christ will give wisdom to those who come to him; nay, he will himself be made of God to them Wisdom; so that, upon all these accounts, if we do not hear the wisdom of Christ, the forwardness of the queen of Sheba to come and hear the wisdom of Solomon will rise up in judgment against us and condemn us; for Jesus Christ is greater than Solomon.
(3.)As a generation that were resolved to continue in the possession, and under the power, of Satan, notwithstanding all the methods that were used to dispossess him and rescue them. They are compared to one out of whom the devil is gone, but returns with double force, Mat 12:43-45. The devil is here called the unclean spirit, for he has lost all his purity, and delights in and promotes all manner of impurity among men. Now,
[1.]The parable represents his possessing men's bodies: Christ having lately cast out a devil, and they having said he had a devil, gave occasion to show how much they were under the power of Satan. This is a further proof that Christ did not cast out devils by compact with the devil, for then he would soon have returned again; but Christ's ejectment of him was final, and such as barred a re-entry: we find him charging the evil spirit to go out, and enter no more, Mar 9:25. Probably the devil was wont sometimes thus to sport with those he had possession of; he would go out, and then return again with more fury; hence the lucid intervals of those in that condition were commonly followed with the more violent fits. When the devil is gone out, he is uneasy, for he sleeps not except he have done mischief (Pro 4:16); he walks in dry places, like one that is very melancholy; he seeks rest but finds none, till he returns again. When Christ cast the legion out of the man, they begged leave to enter into the swine, where they went not long in dry places, but into the lake presently.
[2.]The application of the parable makes it to represent the case of the body of the Jewish church and nation: So shall it be with this wicked generation, that now resist, and will finally reject, the gospel of Christ. The devil, who by the labours of Christ and his disciples had been cast out of many of the Jews, sought for rest among the heathen, from whose persons and temples the Christians would every where expel him: so Dr. Whitby: or finding no where else in the heathen world such pleasant, desirable habitations, to his satisfaction, as here in the heart of the Jews: so Dr. Hammond: he shall therefore enter again into them, for Christ had not found admission among them, and they, by their prodigious wickedness and obstinate unbelief, were still more ready than ever to receive him; and then he shall take a durable possession here, and the state of this people is likely to be more desperately damnable (so Dr. Hammond) than it was before Christ came among them, or would have been if Satan had never been cast out.
The body of that nation is here represented, First, As an apostate people. After the captivity in Babylon, they began to reform, left their idols, and appeared with some face of religion; but they soon corrupted themselves again: though they never relapsed into idolatry, they fell into all manner of impiety and profaneness, grew worse and worse, and added to all the rest of their wickedness a wilful contempt of, and opposition to, Christ and his gospel. Secondly, As a people marked for ruin. A new commission was passing the seals against that hypocritical nation, the people of God's wrath (like that, Isa 10:6), and their destruction by the Romans was likely to be greater than any other, as their sins had been more flagrant: then it was that wrath came upon them to the uttermost, Th1 2:15, Th1 2:16. Let this be a warning to all nations and churches, to take heed of leaving their first love, of letting fall a good work of reformation begun among them, and returning to that wickedness which they seemed to have forsaken; for the last state of such will be worse than the first.
Historical interpretation
Seven Centuries of Reception
11 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The Lord had said to the Jews, The men of Nineveh shall rise in the judgment with this generation, and shall condemn it; that they should not therefore be careless, He tells them that not only in the world to come but here also they should suffer grievous things; setting forth in a sort of riddle the punishment that should fall upon them; whence He says, When the unclean spirit has gone out of a man.
Or, herein He may be showing forth their punishment. As when dæmoniacs have been loosed from their infirmity, if they after become remiss, they draw upon themselves more grievous illusions, so shall it be among you—before ye were possessed by a dæmons, when you worshipped idols, and slew your sons to dæmon yet I forsook you not, but cast out that dæmon by the Prophets, and afterwards came Myself seeking to purify you altogether. Since then ye would not hearken to me, but have fallen into more heinous crime, (as it is greater wickedness to slay Christ than to slay the Prophets,) therefore ye shall suffer more heavy calamities. For what befel them under Vespasian and Titus, were much more grievous than they had suffered in Egypt, in Babylon, and under Antiochus. And this indeed is not all He shows concerning them, but also that since they were destitute of every virtue, they were more fit for the habitation of dæmons than before. It is reasonable to suppose that these things were said not to them only, but also to us. If after being enlightened and delivered from our former evils, we are again possessed by the same wickedness, the punishment of these latter sins will be greater than of the first; as Christ spake to the paralytic, Behold, thou art made whole, sin not, lest a worse thing come upon thee. (John 5:14)
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.
(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.
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.
(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.
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.
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.
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.)
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.
(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.
(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.
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.
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.
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Summary
Matthew 12:45 concludes Jesus' parable of the unclean spirit, serving as a profound warning about the dangers of spiritual emptiness and the escalating consequences of rejecting divine truth. It illustrates that a mere removal of evil, without a subsequent filling by God's Spirit, leaves one vulnerable to a far worse spiritual condition, a principle Jesus applies directly to the unbelieving generation of His day who had witnessed His power but refused to embrace Him.
Context
Literary Context
This verse is the climactic conclusion of Jesus' parable of the unclean spirit, found in Matthew 12:43-45. Immediately preceding this, Jesus describes an unclean spirit leaving a person, only to find its former dwelling "empty, swept, and put in order." The critical turn in verse 45 is the spirit's return with "seven other spirits more wicked than himself," leading to a state "worse than the first." This parable is delivered within a broader discourse where Jesus is confronting the Pharisees, who have accused Him of casting out demons by the power of Beelzebul (Matthew 12:24). The parable thus serves as a direct indictment of their spiritual hypocrisy: they may have outwardly cleansed themselves from idolatry or other overt sins, but their rejection of Jesus, the true source of spiritual purity and power, left them spiritually vacant and susceptible to a deeper, more profound wickedness.
Historical & Cultural Context
Jesus' reference to "this wicked generation" is crucial. Historically, the Jewish people had experienced periods of spiritual cleansing, particularly after the Babylonian exile, when idolatry largely ceased to be a national sin. Yet, by Jesus' time, many, especially the religious leaders, had replaced overt idolatry with a rigid, legalistic adherence to the Law, often devoid of true heart transformation or genuine faith. They were "swept clean" of some external vices but remained "empty" of the Spirit of God and resistant to the Messiah. Jesus' ministry, with its powerful miracles and authoritative teaching, presented a unique opportunity for repentance and spiritual filling. Their rejection of Him, despite overwhelming evidence, constituted a hardening of hearts that would lead them to a more severe spiritual judgment than previous generations who had not been exposed to such divine light.
Key Themes
This verse powerfully contributes to several key themes within Matthew's Gospel and broader biblical theology. Firstly, it highlights the danger of a spiritual vacuum: merely removing evil without replacing it with divine presence creates a void that invites greater spiritual darkness. Secondly, it underscores the theme of escalating spiritual decline: the "last state" being "worse than the first" emphasizes that rejection of truth leads to a progression into deeper sin and spiritual bondage, a concept echoed in passages like Romans 1:24-32. Thirdly, it speaks to the consequences of rejecting Christ: Jesus' direct application to "this wicked generation" reveals that those who are exposed to the light of the Gospel but deliberately refuse to embrace it face a more severe judgment, as seen in John 3:19. Finally, the parable affirms the reality and malevolence of demonic influence, reminding believers of the ongoing spiritual battle and the need for divine indwelling to withstand it.
Exposition and Analysis
Key Word Analysis
This word, translated "more wicked," is the comparative form of ponērós (G4190). While ponērós signifies evil in its active, harmful, and malicious sense (differing from kakós, which refers to essential badness), ponēróteros intensifies this, indicating a greater degree of active malevolence and destructiveness. The "seven other spirits" are not just bad, but actively and intensely more harmful than the original.
Translated "generation," this term (G1074) refers to a specific age or the people living within a particular period. Here, Jesus uses it to designate the contemporary Jewish people, particularly their spiritual and moral character, which He deems "wicked" (ponērós). It emphasizes a collective spiritual condition of unbelief and resistance to God's truth, despite having witnessed His Son.
Meaning "last" (G2078), this superlative term denotes the final or farthest point in place or time. In this context, "the last state" refers to the ultimate, deteriorated spiritual condition of the man (and by analogy, the generation). It highlights the severity and finality of the decline, emphasizing that the end result is profoundly worse than the initial condition.
Verse Breakdown
"Then goeth he, and taketh with himself seven other spirits more wicked than himself"
This clause describes the deliberate and strategic action of the unclean spirit. Having found its former dwelling empty, it actively seeks out and recruits a greater force of evil. The number "seven" (G2033, heptá) often symbolizes completeness or totality in biblical numerology, suggesting an overwhelming and comprehensive increase in demonic presence and influence. This is not a mere return but an invasion by a significantly amplified power of darkness.
"and they enter in and dwell there"
This signifies the successful re-occupation and establishment of the demonic presence. The verb "dwell" (G2730, katoikéō) implies a permanent or settled habitation, not just a temporary visit. This emphasizes the profound and entrenched nature of the spiritual bondage that results from the empty spiritual state.
"and the last [state] of that man is worse than the first"
This is the core warning of the parable. The spiritual condition after the return of the spirits is not merely a regression but a severe deterioration. The "first" state refers to the condition before the initial expulsion of the spirit, while the "last" state is the result of the re-entry with amplified evil. This highlights the grave danger of superficial spiritual cleansing without genuine, sustained transformation and divine indwelling.
"Even so shall it be also unto this wicked generation"
This is Jesus' direct application of the parable's principle. He equates the "man" in the parable with the "wicked generation" of His day, particularly the Jewish leaders and people who rejected Him. They had been "cleansed" from overt idolatry (a "first state" relative to their ancestors), but their refusal to accept Christ and be filled with the Holy Spirit left them spiritually empty, making them susceptible to a more profound and damning spiritual blindness and opposition to God's truth.
Literary Devices
Jesus employs several potent literary devices in this verse and the preceding parable. The entire narrative functions as a Parable, a short, illustrative story teaching a moral or spiritual lesson. The "house" in the parable serves as a powerful Metaphor for the human heart or spiritual condition. When the spirit returns to find the house "empty, swept, and put in order," it creates a stark Irony: what appears to be an improved state (clean and orderly) is, in fact, a state of extreme vulnerability. The phrase "seven other spirits more wicked than himself" uses a form of Hyperbole to emphasize the overwhelming and intensified nature of the subsequent spiritual attack, with "seven" often symbolizing completeness. Finally, Jesus concludes with a direct Analogy, drawing a clear parallel between the man's deteriorating spiritual state and the impending spiritual judgment upon "this wicked generation" due to their rejection of Him.
Theological and Thematic Connections
This passage profoundly underscores the biblical truth that a spiritual vacuum cannot long remain. God's design for humanity is not merely the absence of evil, but the active presence and indwelling of His Spirit. When a person or a people are exposed to divine truth and experience a measure of spiritual cleansing (like the expulsion of the spirit), but fail to embrace the Lord and allow Him to fill their lives, they become vulnerable to a far greater spiritual darkness. This principle applies not just to individuals but to communities and generations, serving as a stark warning against superficial religiosity or a temporary turning from sin without genuine, ongoing commitment to Christ. The "last state" being "worse than the first" highlights the increased culpability and deeper spiritual bondage that results from rejecting the light once it has been revealed.
Reflection and Application
Matthew 12:45 serves as a sobering reminder that spiritual neutrality is an illusion and a dangerous state. It's not enough to simply stop doing bad things or to remove negative influences from our lives. True spiritual health and protection come from actively inviting the Holy Spirit to indwell, fill, and transform us. A "swept and put in order" life, if left empty of God's presence, becomes an open invitation for greater evil to take root, leading to a condition far worse than before. This calls us to a vigilant and proactive faith: continually seeking God's presence, saturating our minds with His Word, and yielding our lives to the Holy Spirit's guidance. For those who have heard the Gospel, this passage is a solemn warning against hardening one's heart; the greater the light received, the greater the potential for spiritual decline if that light is rejected. We must not mistake outward morality or religious observance for true spiritual vitality, which is found only in an abiding relationship with Christ.
Questions for Reflection
FAQ
Does this passage imply that a true believer can lose their salvation?
This passage is primarily a warning to those who have been exposed to the truth of Christ but have resisted or rejected Him, rather than a direct statement about the security of a genuine believer's salvation. Jesus applies the parable to "this wicked generation," referring to the Jewish people and their leaders who witnessed His miracles and teachings but refused to repent and believe. Their "first state" was one where they were outwardly cleansed (e.g., from idolatry after the exile), but their rejection of the Messiah left them spiritually empty and thus vulnerable to a "worse" state of hardened unbelief and greater spiritual darkness. The parable emphasizes the danger of a spiritual vacuum and the consequences of rejecting the light of Christ, not the inability of God to preserve those truly born again. Other scriptures, such as John 10:28-29, speak to the security of believers who are genuinely in Christ. The warning here is against a superficial or temporary turning from sin without a true, abiding relationship with God through faith in Jesus.
Christ-Centered Fulfillment
Matthew 12:45, while a stark warning, ultimately points to the necessity of Christ for true spiritual transformation and security. The "empty, swept, and put in order" house represents a state of spiritual cleansing that, without the indwelling presence of Christ, remains vulnerable. Jesus, as the Lamb of God who takes away the sin of the world, provides the initial cleansing from sin, but He also offers the ultimate solution to spiritual emptiness: the gift of the Holy Spirit. It is through faith in Him that believers are not merely cleansed but also filled with the Spirit of God, who empowers them to live righteously and withstand the attacks of evil. The "last state" being "worse than the first" underscores the profound tragedy of rejecting the very One who offers lasting spiritual dwelling and protection. For those who open their hearts to Christ, He promises to come in and sup with them, making His home within them, ensuring their spiritual house is not left empty but eternally guarded by His divine presence. This passage thus highlights the critical difference between mere moral improvement and true spiritual regeneration found only in Christ, who fills the void and secures the soul against all spiritual adversaries.