(41) The men of Nineveh shall rise . . .--The reasoning is parallel with that of the references to Tyre and Sidon, Sodom and Gomorrah in Matthew 11:21-24, but with this difference, that there the reference was to what might have been, here to what actually had been. The repentance of the heathen, and their search after wisdom, with far poorer opportunities, would put to shame the slowness and unbelief of Israel. The word "rise" is used not of the mere fact of resurrection but of standing up as witnesses. (Comp. John 16:8.)
A greater than Jonas.--No chapter contains more marvellous assertions of our Lord's superhuman majesty. Greater than the Temple (Matthew 12:6), greater than Jonas, greater than Solomon: could this be rightly claimed by any man for himself who was not more than man?
Verse 41. - Verbally identical with Luke 11:32. The men of Nineveh (ἄνδρεςΝινευῖται). No article, because the evangelist desired to call attention to the character of the Ninevites. The men of Nineveh, heathen though they were, shall do this. Ἄνδρες (not ἄνθρωποι); hardly because of the approaching mention of a woman (cf. Luke 11:31), but because the men in the city would naturally take the lead, and not the women. So also in the LXX. of Jonah 3:5 (contrast ver. 7, of the population generally). Shall rise in judgment; shall stand up in the judgment (Revised Version); i.e. shall stand up as witnesses (Job 16:8; Mark 14:57) in the final judgment (Luke 10:14). With this generation; i.e. present before the judgment-seat with them, for what purpose is shown by the following words (cf. Winer, § 47, h). And shall condemn it: because they repented at the preaching of Jonas (Jonah 3:5, sqq.). Observe that this was without miracles or signs being wrought. At (εἰς). Marking the direction of their faith (Romans 4:20). And, behold, a greater than - "Gr. more than" (Revised Version margin) - Jonas is here (ver 6, note).
12:38-45 Though Christ is always ready to hear and answer holy desires and prayers, yet those who ask amiss, ask and have not. Signs were granted to those who desired them to confirm their faith, as Abraham and Gideon; but denied to those who demanded them to excuse their unbelief. The resurrection of Christ from the dead by his own power, called here the sign of the prophet Jonah, was the great proof of Christ's being the Messiah. As Jonah was three days and three nights in the whale, and then came out again alive, thus Christ would be so long in the grave, and then rise again. The Ninevites would shame the Jews for not repenting; the queen of Sheba, for not believing in Christ. And we have no such cares to hinder us, we come not to Christ upon such uncertainties. This parable represents the case of the Jewish church and nation. It is also applicable to all those who hear the word of God, and are in part reformed, but not truly converted. The unclean spirit leaves for a time, but when he returns, he finds Christ is not there to shut him out; the heart is swept by outward reformation, but garnished by preparation to comply with evil suggestions, and the man becomes a more decided enemy of the truth. Every heart is the residence of unclean spirits, except those which are temples of the Holy Ghost, by faith in Christ.
The men of Nineveh shall rise in judgment,.... Alluding either to the custom and practice of witnesses, who rise up from their seats, and stand, when they give in their testimonies in a court of judicature; or else, referring to the time of the general resurrection from the dead, at the last day, when these men shall rise from the dead, and stand in judgment
with this generation; shall rise when they do, and stand before the judgment seat together, and be against them,
and shall condemn them; not as judges of them, but by their example and practices, which will be brought above board, and observed as an aggravation of the guilt and condemnation of the Jews: so the lives and conversations of the saints condemn the wicked now, and will do hereafter: in this sense the word is used in the Talmud (o); where having related how Hillell, though a poor man, and R. Eleazar, though a rich man, studied in the law, and Joseph, though youthful, gay, and beautiful, withstood the importunities of his mistress, it is observed, that Hillell "condemned" the poor; and R. Eleazar ben Harsum condemned the rich; and Joseph condemned the wicked: in like manner, the Ninevites will condemn the Jews,
because they repented at the preaching of Jonas; a mere man, a single prophet, a stranger to these men, who only preached, and wrought no miracle among them, and his stay with them was very short; whereas the men of this generation had the Son of God "sent" to them, had the ministry of his apostles, and of John the Baptist, and a variety of miracles wrought among them; and all this for a series and course of years, and yet remained impenitent: the chief aggravation of their impenitence, and what made it the more astonishing was, that so great a person was in the midst of them;
and behold, a greater than Jonas is here; meaning himself, who was greater in person, office, doctrine, miracles, life, obedience, sufferings, death, and resurrection from the dead. The Ninevites, though a Heathenish people, having but forty days allowed them to repent in, upon Jonas's preaching, repented immediately; whereas the Jews, though God's: professing people, and having forty years, from Christ's resurrection, allowed them to repent in, yet did not at all; and though the repentance of the Ninevites was but an external one, in dust and ashes, yet it was what secured them from temporal ruin; as the Jews would have been saved from the destruction that came upon their temple, city, and nation, had they repented but as they did.
A greater than Jonas.--No chapter contains more marvellous assertions of our Lord's superhuman majesty. Greater than the Temple (Matthew 12:6), greater than Jonas, greater than Solomon: could this be rightly claimed by any man for himself who was not more than man?
with this generation; shall rise when they do, and stand before the judgment seat together, and be against them,
and shall condemn them; not as judges of them, but by their example and practices, which will be brought above board, and observed as an aggravation of the guilt and condemnation of the Jews: so the lives and conversations of the saints condemn the wicked now, and will do hereafter: in this sense the word is used in the Talmud (o); where having related how Hillell, though a poor man, and R. Eleazar, though a rich man, studied in the law, and Joseph, though youthful, gay, and beautiful, withstood the importunities of his mistress, it is observed, that Hillell "condemned" the poor; and R. Eleazar ben Harsum condemned the rich; and Joseph condemned the wicked: in like manner, the Ninevites will condemn the Jews,
because they repented at the preaching of Jonas; a mere man, a single prophet, a stranger to these men, who only preached, and wrought no miracle among them, and his stay with them was very short; whereas the men of this generation had the Son of God "sent" to them, had the ministry of his apostles, and of John the Baptist, and a variety of miracles wrought among them; and all this for a series and course of years, and yet remained impenitent: the chief aggravation of their impenitence, and what made it the more astonishing was, that so great a person was in the midst of them;
and behold, a greater than Jonas is here; meaning himself, who was greater in person, office, doctrine, miracles, life, obedience, sufferings, death, and resurrection from the dead. The Ninevites, though a Heathenish people, having but forty days allowed them to repent in, upon Jonas's preaching, repented immediately; whereas the Jews, though God's: professing people, and having forty years, from Christ's resurrection, allowed them to repent in, yet did not at all; and though the repentance of the Ninevites was but an external one, in dust and ashes, yet it was what secured them from temporal ruin; as the Jews would have been saved from the destruction that came upon their temple, city, and nation, had they repented but as they did.
(o) T. Bab. Yoma, fol. 35. 2.