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 beUy, but part of three natural days; (νυχθήμερα, 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 1 Kings 20. 29. Esth. 4. 16.—5. 1. Luke 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, (Jonah 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, Acts 2. 26, 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 water, Job 26. 5.) so Christ on the third day should return to life, and rise out of his grave, to send abroad his gospel to the Gentiles.
3. Christ takes this occasion to represent the sad characters 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, v. 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, beside the warning given us of our danger, has showed 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 ot the south, the queen of Sheba, v. 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, v. 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, Mark 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; (Prov. 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
