Luke 11:16

Luk_11:16

A sign from heaven

Wishing a sign from heaven

I.

The Pharisees and Sadducees came, and tempting desired Him that He would show them a sign from heaven. They did not take what we would account a miracle on the human body as a sufficient sign, but in the presence of many great and marvellous works they still said to Jesus, Show us a sign from heaven. Here we find the spirit which cannot see in Christ, or in Christs religion, its own value, and which is always going outside of it for some token or evidence of its worth. There are people to whom all religion is a thing outside of them; and they receive it, not because it meets any want in their hearts, or because they need it, but because it comes with an outside authority and show. What was there so far wrong in seeking a sign from heaven, that the people should be found fault with for demanding it? Now there are many things which people might be justified in not believing until they had seen some sign from heaven. But the great truths which Christ taught were truths which Came home to the hearts and consciences of men. These need no sign from heaven or earth; they are their own witnesses to every man who hears them. When Christ taught the people, as He had just been doing, that the things which truly defiled a man were not the things he touched and ate, but the things which were in his heart, his thoughts and wishes, and the things he spoke and did, that teaching needed no sign, could have no sign, from heaven greater than itself. If you were to convince a man that be had done something wrong, and if you were to ask him to repent of the wrong, what would you say suppose he were to reply, Show me a sign from heaven that I ought to repent? Suppose, again, a man were taken out of darkness and allowed to gaze round on hill and sky and sea, how would you receive his demand, Show me a sign from heaven that these things are what they are? The light in which he is living is the standing sign from heaven, the only one, and the best. And in the same way, the only and the best sign from heaven in the things of the spirit, is the truth acting on the conscience and the heart. If a man can see nothing there, who can enlighten him? If a man is always asking you for an outward sign to prove that a moral or religious fact is true, if he has no touchstone in his own inner life to which he can bring it, how is he possibly to find such a touchstone outside of him? This was the condition of those persons who came to Christ demanding of Him sign from heaven. And His reply to them proceeds upon the fact that they had signs all around them for their guidance in religion, as truly as they had signs for their guidance in the common affairs of life. Jesus Christ turns what is too often considered a secular object of inquiry into one of the most religious kind. It is too often taken for granted that the study of the signs of the times is not so much a religious as a political work. Christs teaching was in itself a sign from heaven. It was a sign which no man who looked on human society could afford to despise. It came home to mens hearts; it brought new life, new comfort, new sources of hope and strength to mankind.

II. On the part of disciples and friends, as well as enemies, there is often a misunderstanding of Christs words. And thin fact is illustrated hero in a striking way. Jesus said to the disciples, Take heed and beware of the leaven of the Pharisees and Sadducees. What words could be simpler or more intelligible? They did not at the moment connect His warning with any previous incident. It is, said they, because we have taken no bread. Their minds were on a very different level; they were engrossed with things of a very different kind from any which were troubling Christ, and naturally they regarded His words from their own point of view, and interpreted His teaching through their own state of mind and feeling. Beware of the leaven of the Pharisees, and of the leaven of the Sadducees. Both Pharisee and Sadducee had lost the earnestness and sincerity which are essential to a true life; and our Lord warns His disciples against their hypocrisy, their insincerity, their shallow and outside religion, their inward contempt of all that was really good and worthy in religion and in human life. What is chiefly wanted to render religious teaching intelligible and valuable, is this spirit of sympathy between those who speak and those who hear. For want of this, much that would otherwise be plain is misunderstood altogether. Indeed you find often that it is not words, but thoughts and things, which are strange to men who do not enter into the spirit of them. There are numerous hindrances, perhaps, in our own life and in its general spirit to the reception of Christian teaching and the power of it. The impression which I wish to convey by all I have said is principally this--

1. That we are to look for the great evidence of all religion in the religion itself. Believe that the light is its own best evidence, and that truth by its power on the human soul is enough.

2. And that sympathy with the Divine Teacher is required, in order to understand His teaching; and that this sympathy is best produced and kept strong by making the whole tone and spirit of His life the familiar tone and spirit of our own lives, and by taking to heart more than ever the great facts which are so prominent in the life and spirit of Jesus Christ. (A. Watson.)

The gospel sign addressed to faith

Now what makes this a subject of interest to us is, that our Lord does expressly promise all Christians a certain gracious manifestation of Himself, which it is natural, at first sight, to suppose a sensible one: and many persons understand it to be such, as if it were not more blessed to believe than to see. Now, that this great gift, whatever it be, is of a nature to impart illumination, sanctity, and peace, to the soul to which it comes, far from disputing, I would earnestly maintain. And, in this indirect way, doubtless, it is in a certain sense apprehended and perceived; perceived in its effects, with a consciousness that those effects cannot come of themselves, but imply a gift from which they come, and a presence of which they are, as it were, the shadow, a voice of which they are the echo. But there are persons who desire the inward manifestation of Christ to be much more sensible than this. They will not be contented without some sensible sign and direct evidence that God loves them; some assurance, in which faith has no part, that God has chosen them; and which may answer to their anticipations of what Scripture calls the secret of the Lord, and that hidden manna which Christ invites us to partake. Some men, for instance, hold that their conscience would have no peace, unless they recollected the time when they were converted from darkness to light, from a state of wrath to the kingdom of God. Others go further, and think that without a distinct inward assurance of his salvation, a man is not in a saving state. This is what men often conceive; not considering that whatever be the manifestation promised to Christians by our Lord, it is not likely to be more sensible and more intelligible than the great sign of His own resurrection. Yet even that, like the miracle wrought upon Jonah, was in secret, and they who believed without seeing it were more blessed than those who saw. All this accords with what is told us about particular Divine manifestations in other parts of Scripture. The saints reflected on them afterwards, and mastered them, but can hardly be considered as sensible of them at the very time. Thus Jacob after the vision, says, Surely the Lord is in this place, and I knew it not. Manoah said to his wife, after the angel had departed, We shall surely die, because we have seen God Gen_28:16; Jdg_13:22; Jdg_6:22; Act_12:9-11). Let no one think it strange to say that God may be holding communion with us without our knowing it. Do not all good thoughts come from Him? Yet are we sensible that they so come? Can we tell how they come? We commonly speak of being influenced by Gods grace, and resisting His grace; this implies a certain awful intercourse between the soul and God; yet who will say that he himself can tell in particular instances when God moves him, and when he is responding this way or that 7 It is one thing, then, to receive impressions, another to reflect upon them and to be conscious of them. I have been speaking of the signs which He Himself promised; but others were announced concerning Him by His servants, and these, let it be observed, are secret also, and addressed to faith. The prophet Isaiah was commissioned to promise Ahaz a sign, Ask thee a sign of the Lord thy God, he says, ask it either in the depth or in the height above. When Ahaz would not speak, the prophet proceeded: The Lord Himself shall give you a sign; behold, a virgin shall conceive, and bear a Son, and shall call His name Immanuel. Yet could there be a sign more secret, less exposed to the senses, less addressed to the reason, than the conception of Christ? It was a miracle, yet not an evidence. And so again, when our Lord was born, the angel gave the shepherds a sign; but which was the greater evidence, the angel himself, and the multitude of the heavenly host, or the sign itself which he sent them to see? This shall be a sign unto you, he said; ye shall see the Babe wrapped in swaddling clothes, lying in a manger. Was this an evidence of greatness or of meanness? Did it prove Him to be God, or was it a trial of faith? And so again, though it is not called a sign, yet it had been published in the manner of a sign, that the Lord should suddenly come to His temple, even the Messenger of the Covenant, that the glory of the latter house should be greater than that of the former, and that God would glorify the house of His glory. But how did He come to fulfil these prophecies? As an infant in arms, recognized by one or two holy persons, and that by means of faith, without pomp, or display of greatness. Yet still Simeon said undoubtingly, Mine eyes have seen Thy salvation; a light to lighten the Gentiles, and the glory of Thy people Israel. What is true in these instances is true of all the parts of our Lords gracious economy. He was manifested in the flesh, justified in the spirit, seen of angels preached unto the Gentile, believed on in the world, received up into glory, yet what was the nature of the manifestation? The annunciation was secret; the nativity was secret; the miraculous fasting in the wilderness was secret; the resurrection secret; the ascension not far from secret; the abiding presence secret. One thing alone was public, and in the eyes of the world--His death; the only event which did not speak of His divinity, the only event in which He seemed a sign, not of power, but of weakness. Let us not seek then for signs and wonders, or ask for sensible inward tokens of Gods favour; let us not indulge enthusiasm, or become the slaves of superstition, who are children of God by faith. Faith only can introduce us to the unseen presence of God; let us venture to believe, let us make trial before we see, and the evidence which others demand before believing, we shall gain more abundantly by believing. Almighty God is hidden from us; the world does not discover Him to us; we may go to the right hand and the left, but we find Him not. Opposed to this generous and vigorous faith are carnal blindness and grossness of heart, of which Scripture speaks so often. Whatever there is of spiritual light within us is quenched by indulging our natural tastes and appetites. Our Lord says, Ye cannot serve God and mammon. He bids us watch and pray, and beware of eating and drinking, buying and selling, marrying and being given in marriage. We cannot have our eyes at once on this world and on the other, Those who live in the suns glare, can see nothing in twilight: but those when eyes are used to the shade, see many things which the others will not believe they can see. So is it with our souls; the minding of the flesh aiming at this worlds goods, seeking to rise or succeed in life, gazing on greatness, rank, distinction, abundance, pomp and show, coveting wealth, measuring things by wealth, eating and drinking without restraint, placing no curb upon the passions, exercising no self-command, living without rule, indolently and weakly following the first idea which presents itself, the first impulse, the first temptation, all this makes the heart irreligious. Then it is that men ask for clearer evidence, and reject the truth; then they say, How can these things be? (J. H.Newman.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

CHAPTER 24

THE SCRIBES AND PHARISEES SEEK A SIGN FROM HEAVEN

Mat 12:38-45; Luk 11:16-36. “Then certain ones of the scribes and Pharisees responded, saying, Master, we wish to see a sign from Thee. And responding, He said to them, A wicked and adulterous generation seeketh after a sign, and no sign shall be given unto it except the sign of Jonah the prophet. For as Jonah was in the stomach of the whale three days and three nights, so the Son of man shall he in the heart of the earth three days and three nights.” The scribes and Pharisees were not satisfied with His numerous and stupendous miracles of healing the sick, casting out demons, and even raising the dead, but ‘they demanded a sign directly down to the earth, like the falling of the manna in the wilderness. Do you not see how the Infallible Teacher calls those preachers and Church leaders, “A wicked and adulterous generation?” Lord, save us from the same condemnation! Here He says that He will be in the heart of the earth three days and three nights. This does not mean the tomb, which was not in the heart of the earth, but on the surface. Remember, the soul is the man, and not the body. When our Savior expired on the cross, His human soul, evacuating His body, went into Hades (1Pe 3:21; Act 2:27-31), proclaiming His victory in hell, and entering the intermediate paradise, meeting the thief (Luk 23:43), and on the third morn leading up the Old Testament saints (Eph 4:8-10), entering the tomb, and receiving His risen body. Some are disposed to be a little critical because the body of Jesus was not in the tomb three whole days. That is certainly very silly criticism. We speak of a ten days’ meeting when we are only in it a few hours every day, thus estimating a part for the whole. The Jews did likewise. If you do not wish to fall under the condemnation of a wicked and adulterous generation, do not hold on seeking signs, demonstrations, and evidences, but take God at his word, and raise the shout of victory, inspired by simple faith in His Infallible Truth, and you will see every Jericho the devil can ever rear up in your way fall down flat. “The men of Nineveh shall rise in judgment with this generation and condemn it, because they repented at the preaching of Jonah, and, behold, a greater than Jonah is here.” A simple matter of fact, when Jonah thus appeared, miraculously, after three days, from the stomach of the whale in the bottom of the sea, and preached to the Ninevites, they repented in sackcloth and ashes. Our Lord here assures them that His resurrection from the dead will be to them the climacteric sign of His Messiahship. He knew that those critical preachers and Pharisees would not believe on Him, even after He had risen from the dead, and therefore the Ninevites would condemn them in the day of judgment. “The queen of the south will rise in the judgment with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon, and, behold, a greater than Solomon is here.” This was the Queen of Sheba, whose country was at the southern terminus of Asia, bordering on the Persian Gulf. She prosecuted this long and weary journey on a camel, back, through Arabian sands, that she might enjoy the ministry of Solomon. Hence she will be a swift witness against the unbelieving Jews in the judgment-day, and will also condemn you if you do not repent.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

Luk 11:16. Ἕτεροι, others) Their cavil is met in Luk 11:29-30.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

16. tempting him] i.e. wanting to try Him, to put Him to the test. The temptation was precisely analogous to that in the wilderness—a temptation to put forth a self-willed or arbitrary exertion of power for personal ends, see Luk_4:3; Luk_4:12.

a sign from heaven] They persuaded the people that His miracles were wrought by unhallowed arts, and that such arts would be impossible in a sign from heaven like the Pillar of Cloud, the Fire of Elijah, &c. But our Lord refused their demand. Miracles were not to be granted to insolent unbelief; nor were they of the nature of mere prodigies. Besides it was His will to win conviction, not to enforce acceptance. This seems therefore to have been the one weapon of attack which the Pharisees found most effective against Him,—the one which most deeply wounded His spirit and finally drove Him away from the plain of Gen- nesareth (Mar_8:11-12).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But he knowing their thoughts,.... Being God omniscient,

said unto them; the following parables, as they are called in Mar 3:23 or proverbial expressions, very pertinent to the purpose, and sufficient to set aside the base calumnies of the Pharisees:

every kingdom divided against itself, is brought to desolation; in process of time, division will end in destruction; and as it does in the kingdoms of the world, of which there have been fatal instances, so it would in the kingdom of Satan, was there in it a division, which the calumny of the Pharisees supposes:

and an house divided against an house, falleth. The Persic version renders it, "an house divided from the foundation, falls"; the sense is, a family, in which one part is opposed to the other, issues in the ruin of both; See Gill on Mat 12:25, Mar 3:24, Mar 3:25.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

16 And others, tempting him, sought of him a sign from heaven.

Ver. 16. See Mat 12:38; Mat 16:1; Mar 3:24.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And others, tempting him, sought of him a sign from heaven. As in the case of Manoah or Elijah. Some such sign as the pillar of fire these cavilling Jews probably referred to. No doubt, in the course of the public teaching, in the presence of his mighty acts, Jesus was asked for such a sign on several occasions. His questioners would argue after this fashion: "We suspect that these great works of yours, especially your strange power over spirits of evil, are derived from the realm of darkness; now, show us that our suspicion is baseless by some splendid sign of the visible approval of Heaven."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Matt. xii, 38.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

General Information:

Jesus begins to respond to the crowd.

Others tested him

"Other people tested Jesus." They wanted him to prove that his authority was from God.

and sought from him a sign from heaven

"and asked him to give a sign from heaven" or "by demanding that he give a sign from heaven." This was how they wanted him to prove that his authority was from God.

Every kingdom divided against itself is made desolate

"kingdom" here refers to the people in it. This can also be stated in active form. AT: "If people of a kingdom fight among themselves, they will destroy their kingdom" (See: Metonymy and Active or Passive)

a house divided against itself falls

Here "house" refers to a family. AT: "if family members fight each other, they will ruin their family" (See: Metonymy)

falls

"crashes down and is destroyed." This image of the house collapsing refers to the destruction of a family when the members fight each other. (See: Metaphor)

translationWords

test

sign

heaven

kingdom

desolate

house

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

16. πειράζοντες, i.e. wanting to try Him, to put Him to the test. The temptation was precisely analogous to that in the wilderness—a temptation to put forth a self-willed or arbitrary exertion of power for personal ends, see Luk 4:3; Luk 4:12.

σημεῖον ἐξ οὐρανοῦ. They persuaded the people that His miracles were wrought by unhallowed arts, and that such arts would be impossible in a sign from heaven like the Pillar of Cloud, the Fire of Elijah, &c. But our Lord refused their demand. Miracles were not to be granted to insolent unbelief; nor were they of the nature of mere prodigies. Besides it was His will to win conviction, not to enforce acceptance. This seems therefore to have been the one weapon of attack which the Pharisees found most effective against Him,—the one which most deeply wounded His spirit and finally drove Him away from the plain of Gennesareth (Mar 8:11-12).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

16.] This is not mentioned here by Matt., but further on in the discourse, ver. 38. No distinction (Gresw.) can be drawn between σημ. and σημ. ἐξ οὐρ., for (1) our Lord answers the demand in both places by the same reply, the sign of Jonas,—see also Mat 16:1-4; and (2) the ordinary Jewish idea attached to σημ. would imply ἐξ οὐρ.,—see notes on Mat 16:1.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

16. πειράζοντες. The demand for a mere wonder to compel conviction was a renewal of the third temptation (4:9-12). Comp. Joh 2:18, Joh 6:30. See Martensen, Chr. Dogm. §105.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Tempting. See on temptation, Mt 6:13.

Sign. See on Mt 11:20.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.