Lecture 3 — Judgment of the wicked generation

^12:38^ Then some of the scribes and Pharisees answered him, saying: Master, we want to see a sign from you. [n. 1047]

^12:39^ Answering he said to them: an evil and adulterous generation seeks a sign: and a sign will not be given to it, except the sign of Jonas the prophet. [n. 1048]

^12:40^ For as Jonas was in the whale’s belly for three days and three nights: so will the Son of man be in the heart of the earth for three days and three nights. [n. 1051]

^12:41^ The men of Niniveh will rise in judgment with this generation, and will condemn it: because they did penance at the preaching of Jonas. And behold one greater than Jonas is here. [n. 1053]

^12:42^ The queen of the south will rise in judgment with this generation, and will condemn it: because she came from the ends of the earth to hear the wisdom of Solomon, and behold one greater than Solomon is here. [n. 1058]

^12:43^ And when an unclean spirit has gone out of a man he walks through dry places seeking rest, and finds none. [n. 1059]

^12:44^ Then he says: I will return into my house from which I came out. And coming he finds it empty, swept, and garnished. [n. 1063]

^12:45^ Then he goes, and takes with him seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man in made worse than the first. So will it be also to this wicked generation. [n. 1065]

1046. Above, the Lord refuted those who slandered his miracles and teaching; here he convicts those who were testing him. And he does two things:

first, the questioning to test him is set down;

second, the refutation, at answering he said to them.

1047. It says then, then some of the scribes and Pharisees answered him, and this after they had seen many miracles, and they had heard many words of wisdom, so that it was fulfilled in them, he speaks with one who is asleep, who utters wisdom to a fool (Sir 22:9). Master we want to see a sign from you.

They say, Master, testing; who speak peace with their neighbor, but evils are in their hearts (Ps 27:3). We want to see a sign from you. Had they not seen many signs? Yes, but the other evangelists explain it in this way, saying, and others tempting, asked of him a sign from heaven (Luke 11:16), as it is written, that Samuel made thunder, and that Elias made fire come down (1 Sam 12:18; 2 Kgs 1:10). For it belongs to the Jews to ask for a sign, as is said, the Jews require signs (1 Cor 1:22). But when he had given earthly signs, they did not believe; even if he were to give heavenly signs, they would not believe; if I have spoken to you earthly things, and you believe not; how will you believe, if I were to speak to you heavenly things? (John 3:12).

1048. Answering he said to them. Next, he drives them back; and he does two things:

first, he denies their request;

second, he shows their shamelessness, at the men of Niniveh.

First, he points out what they were seeking;

second, he refuses.

1049. It says then, answering he said to them: an evil and adulterous generation seeks a sign. He says, evil, because they were treacherous plotters. Someone is called evil who harms his neighbor. An evil generation, then, and wicked children. It is called an adulterous generation; but draw near here, you sons of the sorceress, the seed of the adulterer, and of the harlot (Isa 57:3).

1050. So then, this generation subjected to iniquity seeks a sign: and a sign will not be given to it, except the sign of Jonas the prophet. Ask a sign of the Lord your God either unto the depth of hell, or unto the height above (Isa 7:11).

So they were seeking a sign from heaven, but they were not worthy to see. For he gave this to the apostles, who saw him ascend, and who saw God’s glory on the mount. But none is given to these but a sign in hell, as regards the soul, and from the earth, as regards the body. Hence, a sign will not be given it, except the sign of Jonas the prophet. Hence the death of Christ is indicated, and God’s charity is shown, as the Apostle says, when as yet we were sinners, according to the time, Christ died for us (Rom 5:8–9). Likewise is shown the power of rising from the dead (1 Cor 15:20). And these are signs for them, which signs should be in us.

The death of Christ indicates to us that we should die to sin; but the resurrection of Christ, that we should rise from sin.

1051. For as Jonas was in the whale’s belly for three days and three nights, that is, according to the truth, so will the Son of man be in the heart of the earth three days and three nights. And in this the error of Manichees is refuted, who said that he was not truly dead.

And he says, in the heart of the earth, because just as the heart of a man is in the deep part of him, so Christ was in the deep parts of the earth. Or, in the heart of the earth, i.e., in the heart of the earthly, and of the disciples, who despaired about him, as is found, but we hoped, that it was he that should have redeemed Israel (Luke 24:21).

1052. Three days and three nights. But there is a literal question here. It seems that this is false, because on the ninth hour he expired, and he was buried in the evening, and arose on the morning of the third day.

Augustine says that some want to say that the hours during which he was suspended on the cross should be included in the reckoning. Hence they call the first night that darkness which appeared; the second was the night of the holy day; the third was the night of the Sabbath day.

But according to Augustine, this does no good: yet it could have been enough for us if the Lord had been in the sepulcher the whole of the Lord’s day. Therefore one should say otherwise, that the natural day for day and night is taken instead of the space of twenty-four hours. But, as Augustine says, sometimes in Scripture the part is taken for the whole. So one should speak in this way, that Christ was in the sepulchre three days and three nights by a synecdoche, because the sixth day is taken for the whole day and even for the preceding night; about the second day there is no doubt; but the third night is taken for the night and day following.

Yet if we examine it according to truth, two nights and one complete day passed, to signify that his own simple sum destroyed our double. Punishment and guilt were in us, and in him only punishment, therefore.

1053. The men of Niniveh will rise in judgment with this generation. Here he sets down the shamelessness.

There is a literal question here. Did he not do many miracles? Did he not raise Lazarus, and many others? Why then does he say, a sign will not be given it, except the sign of Jonas the prophet?

I respond. Such a sign as they were seeking will not be given; or no sign will be given for their benefit, for he knew that they would not be converted, because they were hardened. But he did signs for the sake of the faithful and the elect, of the same sort as many which happened later.

1054. The men of Niniveh. This is the shamelessness. And

first, the gentiles are given preference;

second, the reason is set out, at and when an unclean spirit has gone out of a man.

Attend. Someone is good either because he does not sin, or because he repents:

first then he gives preference to those who repent, namely the gentiles;

second, those who did not sin, at the queen of the south.

1055. The Lord compared his resurrection to Jonas, so they could believe that it would happen to them as to the Ninivites, who were freed. But they were not only not freed, but were also dispersed. Hence, the men of Niniveh will rise.

In these words one error of the Jews is excluded, that the resurrection will be before the judgment, and that Jerusalem will be rebuilt inbetween. And they bring in on their behalf what it says, and the Lord of hosts will make . . . a feast of fat things (Isa 25:6).

Others said that the just and the martyrs will arise before the others for a thousand years, and they bring in on their behalf what it says, and I saw an angel coming down from heaven, having the key of the bottomless pit, and a great chain in his hand. And he laid hold on the dragon the old serpent, which is the devil and satan, and bound him for a thousand years . . . that he should no more seduce the nations, till the thousand years be finished (Rev 20:1–3). Both are excluded when he says, will rise in judgment with this generation, the good and the not good at the same time.

1056. And will condemn it, by comparison, not by authority, because they will rise among those to be condemned; this is Jerusalem, I have set her in the midst of the nations, and the countries round about her. And she has despised my judgments, so as to be more wicked than the gentiles; and my commandments, more than the countries that are round about her (Ezek 5:5–6).

1057. And in what will they condemn them? Because they did penance, but these would not do penance. The Lord began his preaching from penance, and John similarly, and they did not listen; there is none that does penance for his sin (Jer 8:6). Likewise, those had done penance at Jonas’ one preaching; and Jesus had preached to them many times, and yet they were not converted; if I had not done among them the works that no other man has done, they would not have sin (John 15:24). Likewise, they were converted at the preaching of one prophet; but these not only had a prophet, but the Son of God. Hence it is said, God, who, at sundry times and in diverse manners, spoke in times past to the fathers by the prophets, last of all, in these days has spoken to us by his Son, whom he has appointed heir of all things, by whom also he made the world (Heb 1:1).

And there follows behold one greater than Jonas here, as is found, for this man was counted worthy of greater glory than Moses (Heb 3:3). Therefore the Ninivites are preferred, because they did penance.

1058. The queen of the south will rise in judgment with this generation, and will condemn it, namely in wisdom, which these men did not wish to receive. It says about this woman that she came to hear the wisdom of Solomon (1 Kgs 10:24). She signifies the Church of the faithful; the queen stood on your right hand, in gilded clothing; surrounded with variety (Ps 44:10). She is called queen because she should rule herself; the king, that sits on the throne of judgment, scatters away all evil with his look (Prov 10:8). And she is called of the south by reason of the Holy Spirit; arise, O north wind, and come, O south wind, blow through my garden, and let the aromatical spices of it flow (Song 4:16). This queen will rise in judgment with this generation.

Note that it does not say she did not sin, but that she did not become rebellious. Why? Because she came from the ends of the earth to hear the wisdom of Solomon, as is said, and it is not necessary that you should come from the ends of the earth, because he is here (1 Kgs 10:1). Hence, behold one greater than Solomon is here, because that man was a temporal king and a sinner, but this man is innocent and eternal; his power is an everlasting power that will not be taken away: and his kingdom that will not be destroyed (Dan 7:14).

1059. And when an unclean spirit has gone out of a man. He showed above that the gentiles are more powerful than the Jews; here he wishes to confirm it by example. And

first, he sets out an example;

second, he applies it, at so will it be also to this wicked generation.

He sets out an example concerning an unclean spirit.

You should notice that sometimes an example from history is set out, sometimes from a parable. And when it is set out from history, one must explain each one separately in the way each one needs its explanation, just as the example of Jonas was set out here. Sometimes, an example from a parable is set out, as when it says, the kingdom of God is like. In this case it is not necessary to set down what there is in the kingdom of heaven. So we can say according to Jerome that this is a likeness and a parable, and thus there is one sense. Or it is from history, according to Augustine, and thus there is a twofold sense.

An unclean spirit goes out from a man in two ways, because sometimes it tortures a man bodily, sometimes spiritually. Hence one should see how a man is filled with an unclean spirit; how bodily, and how spiritually; third, how it pertains to the thing set forth.

So four things are said:

first, the liberation from the unclean spirit;

second, the repeated disturbance;

third, the gravity;

fourth, the second occasion of disturbance.

1060. He says then, and when an unclean spirit has gone out of a man. Anything which is mixed with a baser thing is called unclean; that which is mixed with a purer thing is called more pure; as when silver is joined to lead, it becomes base. Thus a created spirit, if it clings to one inferior to itself, is called an unclean spirit. And this spirit sometimes goes out from a man whom he troubles bodily, sometimes one whom he troubles spiritually, as in baptism.

1061. Next, the repeated disturbance is set down, and the occasion. And first, on the part of the demon; second, on the part of those who are troubled.

On the part of the demons, first as regards those others; second as regards these. For this is the custom with a demon, that he cannot rest unless he is harming, because he has loved sin from the beginning. Hence, when he is expelled from someone, he seeks where he may trouble someone else.

1062. Hence, he says, he walks through dry places seeking rest, and finds none. Hence, sometimes he does not find rest. Now it says what things he may find rest in: he sleeps under the shadow, in the covert of the reed, and in moist places (Job 40:16). The moist places are in the hearts of those given over to pleasure; the dry places are those who despise pleasures, who turn aside from successes. And about this it is said, our bones are dried up, and our hope is lost, and we are cut off (Ezek 37:11). He says, he walks, and seeks which man he may deceive. Hence when it says, he walks, he shows solicitude; be sober and watch: because your adversary the devil, as a roaring lion, goes about seeking whom he may devour (1 Pet 5:8). Seeking rest, and finds none, except in the moist places. So it happened with the Jews, that going out from the Jews he came to the gentiles, who were dry of the moisture of divine grace; but he did not find rest, because he was driven out, since they received the word of God.

1063. Then he says: I will return into my house from which I came out. From these words you can gather that if the devil is sometimes expelled from someone because he does penance, yet he does not leave him entirely; as is written about Christ, that the devil departed from him for a time (Luke 4:13). So this should be understood, so that men may be always anxious lest he return. And this is what he says, I will return.

1064. And coming he finds it empty. Here is set down the occasion on the part of him who is afflicted a second time. If we wish to refer it to the Jews, it is clear that when he was driven out of the gentiles, he returned to the Jews.

Hence three occasions are set out. Namely idleness; hence he says, empty; for idleness has taught much evil (Sir 33:29). Therefore Jerome says, always be doing something good, so that the devil may find you occupied. Hence, empty, i.e., idle; the enemies have seen her, and have mocked at her Sabbaths (Lam 1:7). Swept, because what is cleaned with a broom is not cleaned, unless because the dirt clung lightly. Hence to sweep and to clean lightly is the same thing, and hence sweeping is an imperfect cleaning. Likewise, garnished, and this is decorated on the surface. Perfect cleaning should be done with fire, as is it written in the law that a vessel should be cleaned with fire. Similarly, that which is decorated has one beauty from itself, another from decoration only, about which it is said, their daughters decked out, adorned round about after the similitude of a temple (Ps 143:12). But those who wish to be secure should have interior beauty; all the glory of the king’s daughter is within golden borders (Ps 44:14). But when the decoration is only in exterior things, it is not abandoned by demons. Thus it is with the Jews, because they kept the Sabbath, on which they rested more from good than from evil. Likewise, they put all their interest in the least things of the law.

1065. Then he goes, and takes with him seven other spirits more wicked than himself. Here the second, heavier disturbance is set down, and it is shown to be heavier, first as regards number; second, as regards duration; third, as regards effect.

As regards number, because he takes with him seven. According to Chrysostom, this is explained literally, because when someone falls, and does not take heed, then something worse happens to him; behold you are made whole: sin no more, lest some worse thing happen to you (John 5:14). According to Augustine, he takes with him seven, and this in two ways. For sometimes the penitent one does penance, but carries himself negligently, and then becomes more prone to vice; and as they liked not to have God in their knowledge, God delivered them up to a reprobate sense (Rom 1:28).

And by what he says, seven, the universality of vices is signified. In another way, according to blessed Augustine: some men sin by a sin, and in the state of penance they add simulation. And just as there are seven gifts of the Holy Spirit, so there are seven simulations. Hence, first there were simple vices, then there are added simulations of the vices, which are worse: and they are called seven either on account of the universality of vices, or on account of the Sabbath.

And those who sin in this way become more persistent in evil, hence he says, they enter in and dwell there, because they do not wish to leave; why then is this people in Jerusalem turned away with a stubborn revolting? They have laid hold on lying, and have refused to return (Jer 8:5). If it is explained as about the Jews, it is clear that he dwells in them, and does not wish to withdraw from them.

And the last state of that man in made worse than the first. Here the being made heavier is set down as regards effect. Literally, he who is punished more is made heavier. Hence, for it had been better for them not to have known the way of justice, than after they have known it, to turn back (2 Pet 2:21). Likewise, as regards the Jews, because they did worse by blaspheming Christ than by worshipping idols.

1066. So there follows so will it be also to this wicked generation, because it will be worse for them than it ever was for those in Egypt.