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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Matthew 16:1–4. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here Christ's discourse with the Pharisees and Sadducees, men at variance among themselves, as appears Act 23:7, Act 23:8, and yet unanimous in their opposition to Christ; because his doctrine did equally overthrow the errors and heresies of the Sadducees, who denied the existence of spirits and a future state; and the pride, tyranny, and hypocrisy of the Pharisees, who were the great imposters of the traditions of the elders. Christ and Christianity meet with opposition on all hands. Observe,
I.Their demand, and the design of it.
1.The demand was of a sign from heaven; this they desired him to show them; pretending they were very willing to be satisfied and convinced, when really they were far from being so, but sought excuses from an obstinate infidelity. That which they pretended to desire was,
(1.)Some other sign than what they had yet had. They had great plenty of signs; every miracle Christ wrought was a sign, for no man could do what he did unless God were with him. But this will not serve, they must have a sign of their own choosing; they despised those signs which relieved the necessity of the sick and sorrowful, and insisted upon some sign which gratify the curiosity of the proud. It is fit that the proofs of divine revelation should be chosen by the wisdom of God, not by the follies and fancies of men. The evidence that is given is sufficient to satisfy an unprejudiced understanding, but was not intended to please a vain humour. Ant it is an instance of the deceitfulness of the heart, to think that we should be wrought upon by the means and advantages which we have not, while we slight those which we have. If we hear not Moses and the prophets, neither would we be wrought upon though one rose from the dead.
(2.)It must be a sign from heaven. They would have such miracles to prove his commission, as were wrought at the giving of the law upon mount Sinai: thunder, and lightening, and the voice of words, were the sign from heaven they required. Whereas the sensible signs and terrible ones were not agreeable to the spiritual and comfortable dispensation of the gospel. Now the word comes more nigh us (Rom 10:8), and therefore the miracles do so, and do not oblige us to keep such a distance as these did, Heb 12:18.
2.The design was to tempt him; not to be taught by him, but to ensnare him. If he should show them a sign from heaven, they would attribute it to a confederacy with the prince of the power of the air; if he should not, as they supposed he would not, they would have that to say for themselves, why they did not believe on him. They now tempted Christ as Israel did, Co1 10:9. And observe their perverseness; then, when they had signs from heaven, they tempted Christ, saying, Can he furnish a table in the wilderness? Now that he had furnished a table in the wilderness, they tempted him, saying, Can he give us a sign from heaven?
II.Christ's reply to this demand; lest they should be wise in their own conceit, he answered these fools according to their folly, Pro 26:5. In his answer,
1.He condemns their overlooking of the signs they had, Mat 16:2, Mat 16:3. They were seeking for the signs of the kingdom of God, when it was already among them. The Lord was in this place, and they knew it not. Thus their unbelieving ancestors, when miracles were their daily bread, asked, Is the Lord among us, or is he not?
To expose this, he observes to them,
(1.)Their skilfulness and sagacity in other things, particularly in natural prognostications of the weather; "You know that a red sky over-night is a presage of fair weather, and a red sky in the morning of foul weather." There are common rules drawn from observation and experience, by which it is easy to foretel very probably what weather it will be. When second causes have begun to work, we may easily guess at their issue, so uniform is nature in its motions, and so consistent with itself. We know not the balancing of the clouds (Job 37:16), but we may spell something from the faces of them. This gives no countenance at all to the wild and ridiculous predictions of the astrologers, the star-gazers, and the monthly prognosticators (Isa 47:13) concerning the weather long before, with which weak and foolish people are imposed upon; we are sure, in general, that seed-time and harvest, cold and heat, summer and winter, shall not cease. But as to the particulars, till, by the weather-glasses, or otherwise, we perceive the immediate signs and harbingers of the change of weather, it is not for us to know, no, not that concerning the times and seasons. Let it suffice, that it shall be what weather pleases God; and that which pleases God, should not displease us.
(2.)Their sottishness and stupidity in the concerns of their souls; Can ye not discern the signs of the times?
[1.]"Do you not see that the Messiah is come?" The sceptre was departed from Judah, Daniel's weeks were just expiring, and yet they regarded not. The miracles Christ wrought, and the gathering of the people to him, were plain indications that the kingdom of heaven was at hand, that this was the day of their visitation. Note, First, There are signs of the times, by which wise and upright men are enabled to make moral prognostications, and so far to understand the motions and methods of Providence, as from thence to take their measures, and to know what Israel ought to do, as the men of Issachar, as the physician from some certain symptoms finds a crisis formed. Secondly, There are many who are skilful enough in other things, and yet cannot or will not discern the day of their opportunities, are not aware of the wind when it is fair for them, and so let slip the gale. See Jer 8:7; Isa 1:3. Thirdly, It is great hypocrisy, when we slight the signs of God's ordaining, to seek for signs of our own prescribing.
[2.]"Do not you foresee your own ruin coming for rejecting him? You will not entertain the gospel of peace, and can you not evidently discern that hereby you pull an inevitable destruction upon your own heads?" Note, It is the undoing of multitudes, that they are not aware what will be the end of their refusing Christ.
2.He refuses to give them any other sign (Mat 16:4), as he had done before in the same words, Mat 12:39. Those that persist in the same iniquities, must expect to meet with the same reproofs. Here, as there,
(1.)He calls them an adulterous generation; because, while they professed themselves of the true church and spouse of God, they treacherously departed from him, and brake their covenants with him. The Pharisees were a generation pure in their own eyes, having the way of the adulterous woman, that thinks she has done no wickedness, Pro 30:20.
(2.)He refuses to gratify their desire. Christ will not be prescribed to; we ask, and have not, because we ask amiss.
(3.)He refers them to the sign of the prophet Jonas, which should yet be given them; his resurrection from the dead, and his preaching by his apostles to the Gentiles; these were reserved for the last and highest evidences of his divine mission. Note, Though the fancies of proud men shall not be humoured, yet the faith of the humble shall be supported, and the unbelief of them that perish left for ever inexcusable, and every mouth shall be stopped.
This discourse broke off abruptly; he left them and departed. Christ will not tarry long with those that tempt him, but justly withdraws from those that are disposed to quarrel with him. He left them as irreclaimable; Let them alone. He left them to themselves, left them in the hand of their own counsels; so he gave them up to their own hearts' lust.
Historical interpretation
Nine Centuries of Reception
10 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.
Observe, we do not read here as in other places, that He sent the multitudes away and departed; but because the error of unbelief held the minds of the presumptuous, it is said that He left them.
As the Lord sent the multitudes away after the miracle of the five loaves, so also now, not on foot, but by boat, that the multitudes may not follow Him; And he sent away the multitude, and entered into a ship, and came into the coasts of Magedan.
As then in the sky there is one sign of fair weather, and another of rain, so ought ye to think concerning me; now, in this My first coming, there is need of these signs which are done in the earth; but those which are done in heaven are reserved for the time of the second coming. Now I come as a physician, then as a judge; now I come in secret, then with much pomp, when the powers of the heavens shall be shaken. But now is not the time of these signs, now have I come to die, and to suffer humiliations; as it follows, An evil and adulterous generation seeketh after a sign, and there shall no sign be given it, but the sign of Jonas the prophet.
And when the Pharisees heard this, they ought to have asked Him, What it was He meant? But they had not asked at first with any desire of learning, and therefore the Lord leaves them, as it follows, And he left them, and went his way.
"And the Pharisees and Sadducees came and desired Him to show them a sign from Heaven. But He saith, When it is evening, ye say, Fair weather, for the sky is red; and in the morning, Foul weather today, for the sky is red and lowering. Ye can discern the face of the sky, but can ye not the signs of the times? A wicked and adulterous generation seeketh after a sign, and there shall no sign be given unto it, but the sign of the prophet Jonas. And He left them, and departed."
But Mark saith, that when they were come unto Him, and were questioning with Him, "He sighed deeply in His spirit, and saith, Why doth this generation seek after a sign?"
And yet surely their inquiry was deserving of anger and great displeasure; yet nevertheless the benevolent and provident One is not angry, but pities and bewails them as incurably diseased, and after so full a demonstration of His power, tempting Him.
For not in order to believe did they seek, but to lay hold of Him. Since had they come unto Him as ready to believe, He would have given it. For He who said to the woman, "It is not meet," and afterwards gave, much more would He have shown His bounty to these.
But since they did not seek to believe, therefore He also calls them hypocrites, because in another place they said one thing, and meant another. Yea, had they believed, they would not even have asked. And from another thing too it is evident that they believed not; that when reproved and exposed, they abode not with Him, nor said, "We are ignorant and seek to learn."
But for what sign from Heaven were they asking? Either that He should stay the sun, or curb the moon, or bring down thunderbolts, or work a change in the air, or some other such thing.
What then saith He to all this? "Ye can discern the face of the sky, but can ye not discern the signs of the times?" See His meekness and moderation. For not even as before did He refuse merely, and say, "There shall none be given them," but He states also the cause why He gives it not, even though they were not asking for information.
What then was the cause? "Much as in the sky," saith He, "one thing is a sign of a storm, another of fair weather, and no one when he saw the sign of foul weather would seek for a calm, neither in calm and fair weather for a storm; so should you reckon with regard to me also. For this present time of my coming, is different from that which is to come. Now there is need of these signs which are on the earth, but those in Heaven are stored up against that time. Now as a physician am I come, then I shall be here as a judge; now to seek that which is gone astray, then to demand an account. Therefore in a hidden manner am I come, but then with much publicity, folding up the heaven, hiding the sun, not suffering the moon to give her light. Then 'the very powers of the heavens shall be shaken, and the manifestation of my coming shall imitate lightning that appears at once to all. But not now is the time for these signs; for I am come to die, and to suffer all extremities."
Heard ye not the prophet, saying, "He shall not strive nor cry, neither shall His voice be heard without?" and another again, "He shall come down as rain upon a fleece of wool?"
And if men speak of the signs in Pharaoh's time, there was an enemy then from whom deliverance was needed, and it all took place in due course. But to Him that came among friends there was no need of those signs.
"And besides, how shall I give the great signs, when the little are not believed?" Little, I mean, as regards display, since in power these latter were much greater than the former. For what could be equal to remitting sins, and raising the dead, and driving away devils, and creating a body, and ordering all other things aright?
But do thou see their hardened heart, how on being told, that "no sign should be given them but the sign of the prophet Jonas," they do not ask. And yet, knowing both the prophet, and all that befell him, and having been told this a second time, they ought to have inquired and learnt what the saying could mean; but, as I said, there is no desire of information in these their doings. For this cause "He also left them, and departed."
(Chapter XVI—Verse 1 and following) And the Pharisees and Sadducees came to him and tested him, asking him to show them a sign from heaven. But he answered and said to them: When it is evening, you say, 'It will be fair weather, for the sky is red'; and in the morning, 'It will be stormy today, for the sky is red and threatening.' You know how to discern the appearance of the sky, but you cannot discern the signs of the times. An evil and adulterous generation seeks for a sign, but no sign will be given to it except the sign of Jonah the prophet. This is not found in most codices: it is clear that from the arrangement and stability of the elements, both fair and rainy days can be predicted. However, the scribes and Pharisees, who seemed to be experts in the law, could not understand the advent of the Savior from the prophecy of the prophets.
This is not found in most copies of the Greek text. But the sense is clear, that fair and rainy days may be foretold by the condition and harmony of the elements. But the Scribes and Pharisees who seemed to be doctors of the Law could not discern the Saviour's coming by the predictions of the Prophets.
But what is meant by the sign of Jonas has been explained above.
That is, leaving the evil generation of the Jews, He passed over the strait, and the people of the Gentiles followed Him.
(de Cons. Ev. ii. 51.) Mark says Dal-manutha, no doubt the same place under a different name, for many copies of the Gospel according to Mark have Magedan.
(Quæst. Ev. i. 20.) We might also understand this saying, When it is evening, ye say, It mill be fair weather, for the sky is red, in this way, By the blood of Christ's passion at His first coming, indulgence of sin is given. And in the morning, It will be foul weather to-day, for the sky is red and lowring; that is, at His second coming He will come with fire before Him.
(ubi sup.) This Matthew has already given; whence we may store up for our information, that the Lord spoke the same things many times, that where there are contradictions which cannot be explained, it may be understood that the same sayings were uttered on two different occasions.
Wondrous blindness of the Pharisees and Sadducees! They asked a sign from heaven, as though the things they now saw were not signs. John shows what sign it was they desired; for he relates, that after the feeding with the five loaves, the multitudes came to the Lord and said, What sign doest thou, that we may see it and believe on thee? Our fathers did eat manna in the desert, as it is written, He gave them bread to eat from heaven. (John 6:30.) Therefore when they say here, show us a sign from heaven, they mean, Cause that it rain manna for one or two days, that the whole people may eat, as was done for a long time in the desert. He looking into their thoughts as God, and knowing that even if a sign from heaven should be showed them they would not believe, would not give them the sign for which they asked, as it follows, But he answered and said unto them, When the evening is come, ye say, It will be fair weather; for the sky is red, &c.
This Magedan is the country opposite Gerasa, and is interpreted 'fruits,' or 'a messenger.' It signifies a garden, of which it is said, A garden enclosed, a fountain sealed, (Song of Sol. 4:12.) wherein the fruits of virtues grow, and where the name of the Lord is announced. It teaches us that preachers having ministered the word to the multitude ought to be refreshed themselves with the fruits of the virtues within the chamber of their own heart. It follows; And there come unto him Pharisees and Sadducees tempting him, and desired him to show them a sign from heaven.
The signs of the times He means of His own coming, or passion, to which the evening redness of the heavens may be likened; and the tribulation which shall be before His coming, to which the morning redness with the lowring sky may be compared.
To this generation that thus tempted the Lord is not given a sign from heaven, such as they sought for, though many signs are given on the earth; but only to the generation of such as sought the Lord, in whose sight He ascended into heaven, and sent the Holy Spirit.
Although the Pharisees and Sadducees were at odds over their teachings, they conspired together against Christ. They ask for a sign from heaven, such as making the sun or the moon stand still, as they believed that signs on earth were by demonic power and by Beelzebub. But they were mindless not to remember that even Moses in Egypt did many signs on the earth and that the fire from heaven which descended on Job’s flocks was from the devil. So, then, not all things from heaven are of God and neither are all things on the earth of the demons.
Otherwise; The sky is red and lowring; that is, the Apostles suffer after the resurrection, by which ye may know that I shall judge hereafter; for if I spare not the good who are mine from present suffering, I shall not spare others hereafter; Ye can therefore discern the face of the sky, but the signs of the times ye cannot.
(interlin.) He says, Evil and adulterous generation, that is, unbelieving, having carnal, and not spiritual understanding.
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Summary
Matthew 16:1 records a pivotal encounter where the traditionally opposing Jewish factions, the Pharisees and the Sadducees, surprisingly unite to confront Jesus. Their shared objective is to test Him, demanding that He perform a spectacular "sign from heaven" as proof of His divine authority, revealing their deep-seated skepticism and their desire to entrap Him rather than genuinely seek understanding or belief.
Context
Literary Context
This verse immediately follows Jesus' second miraculous feeding of the multitudes (the four thousand in Matthew 15:32-39) and His subsequent journey to the region of Magadan. The demand for a sign here sets the stage for Jesus' stern rebuke in Matthew 16:2-4, where He refuses to give them any sign other than "the sign of Jonah." This interaction also foreshadows the increasing hostility from the religious establishment that will culminate in His crucifixion. The narrative arc in Matthew consistently highlights the growing tension between Jesus and the Jewish leaders, who repeatedly challenge His authority despite His numerous miracles and profound teachings.
Historical & Cultural Context
The Pharisees and Sadducees represented the two dominant religious and political factions within first-century Judaism, and they were typically at odds. The Pharisees were a popular, pietistic group known for their strict adherence to the Mosaic Law and oral traditions, believing in the resurrection of the dead, angels, and divine providence. The Sadducees, on the other hand, were an aristocratic priestly class, more politically conservative and aligned with Roman rule, who rejected the oral law, the resurrection, and the existence of angels, adhering strictly to the written Torah. Their unlikely alliance in this verse underscores the profound threat they perceived Jesus to be to their respective authorities and established religious order. The demand for a "sign from heaven" was a common expectation for a prophet or Messiah, often referring to a cosmic or miraculous display, such as fire from heaven or a celestial phenomenon, to validate divine claims.
Key Themes
This passage contributes to several key themes within Matthew's Gospel. Firstly, it highlights the theme of spiritual blindness and unbelief, as the religious leaders, despite witnessing countless miracles, remain hardened and demand further, specific proof on their own terms. Their demand for a sign is not born of genuine inquiry but of a testing and malicious intent, aiming to trap Jesus. Secondly, it reinforces the theme of Jesus' authority and sovereignty, as He refuses to be manipulated by their demands, instead offering a sign that points to His ultimate triumph over death, as seen in Matthew 12:38-40. Lastly, it underscores the growing opposition to Jesus, revealing the deep-seated animosity that would eventually lead to His crucifixion, a recurring motif throughout the latter half of Matthew's Gospel.
Exposition and Analysis
Key Word Analysis
This verb signifies to test, try, or put to the proof. While it can be neutral, in this context, as indicated by the Sadducees and Pharisees, it carries the negative connotation of testing with malicious intent, seeking to find fault or ensnare. They were not genuinely seeking confirmation of Jesus' identity but rather an opportunity to discredit or accuse Him.
Derived from "to ask upon," this word means to ask for, inquire, or seek. Here, it implies a demanding or challenging request rather than a humble inquiry. The religious leaders are not merely asking a question; they are making a forceful demand, expecting Jesus to comply with their terms for demonstrating His power.
This noun refers to an indication, a mark, or especially a miracle or token that serves as a divine attestation. The Pharisees and Sadducees were not content with the numerous healing miracles or the feeding of thousands that Jesus had already performed; they sought a specific, undeniable, and perhaps cosmic display that would satisfy their skeptical demands for heavenly authentication.
Verse Breakdown
"The Pharisees also with the Sadducees came"
This opening phrase immediately establishes a scene of unusual alliance. These two prominent Jewish sects, typically adversaries in theological and political matters, are united in their opposition to Jesus. Their joint appearance underscores the perceived threat Jesus posed to their collective authority and the established religious order.
"and tempting desired him"
This clause reveals the malicious intent behind their approach. Their "desire" for a sign was not born of genuine faith or a sincere search for truth, but rather from a desire to "tempt" or test Jesus. They aimed to provoke Him into an action that could be used against Him, either by failing to produce the sign or by performing one that could be interpreted as blasphemous or illegitimate.
"that he would shew them a sign from heaven"
This specifies the nature of their demand. They were not satisfied with the earthly miracles Jesus had performed (healings, exorcisms, feeding the multitudes). They sought a grand, undeniable, supernatural display originating directly "from heaven," perhaps a cosmic phenomenon or a sign comparable to those given to Moses or Elijah, believing this would be the ultimate proof of divine endorsement.
Literary Devices
The verse employs several significant literary devices. Irony is prominent in the unexpected alliance of the Pharisees and Sadducees, who, despite their profound theological differences, are united by their common opposition to Jesus. This highlights the depth of their spiritual blindness and the perceived threat that Jesus represents to their established power structures. The demand for a "sign from heaven" functions as a form of testing, revealing their hardened hearts and spiritual insensitivity, as they refuse to acknowledge the numerous signs Jesus has already performed. This demand also serves as foreshadowing, indicating the escalating conflict between Jesus and the religious authorities that will ultimately lead to His passion. Furthermore, the phrase "sign from heaven" carries symbolic weight, representing their desire for external, undeniable proof, rather than an internal transformation of heart that recognizes the divine presence already among them.
Theological and Thematic Connections
This encounter highlights a recurring theological theme throughout the Gospels: the human tendency to demand specific, often spectacular, proofs from God rather than responding in faith to the revelation already given. The Pharisees and Sadducees, despite witnessing Jesus' profound teachings and numerous miracles, remained spiritually blind, their hearts hardened by prejudice and self-interest. Their demand for a "sign from heaven" was a test of God's power on their terms, rather than a humble seeking of truth. This illustrates that true faith is not predicated on the satisfaction of every skeptical demand, but on a willingness to believe based on the abundant evidence already provided and the inner conviction of the Holy Spirit. God often reveals Himself not through the spectacular signs we might demand, but through the consistent, often humble, demonstration of His character and power.
Reflection and Application
The demand for a sign from heaven by the Pharisees and Sadducees serves as a powerful mirror for our own spiritual lives. How often do we, too, demand specific proofs or conditions from God before we are willing to fully trust or obey Him? We might seek a dramatic personal revelation, a clear sign in our circumstances, or a cosmic display to validate our faith, even when God has already provided abundant evidence of His love, power, and faithfulness through His Word, His creation, and the testimony of His Son. This passage challenges us to examine the posture of our hearts: are we genuinely seeking God with an open mind, or are we approaching Him with a skeptical, demanding spirit, setting conditions for our belief? True faith is not about God conforming to our expectations, but about us conforming to His revealed truth, trusting that His ways are higher than our ways and His wisdom surpasses our understanding.
Questions for Reflection
FAQ
Why did the Pharisees and Sadducees, who were usually enemies, unite to confront Jesus?
The unity of the Pharisees and Sadducees in this instance highlights the profound and shared threat they perceived Jesus to be to their respective authorities and the established religious order. Despite their deep theological and political differences—the Pharisees emphasizing oral tradition and the Sadducees adhering strictly to the written Torah, with opposing views on resurrection and angels—Jesus' growing popularity, His claims of authority, and His disregard for their traditions presented a common enemy. Their alliance here was a strategic, albeit temporary, coming together to neutralize a perceived threat that superseded their internal rivalries. They were united in their desire to discredit or entrap Him, viewing Him as a destabilizing force.
What kind of "sign from heaven" were they demanding, and why did Jesus refuse to give it?
The "sign from heaven" they demanded was likely a spectacular, undeniable, and cosmic display of divine power, something beyond the earthly miracles Jesus had already performed, such as healings or feeding the multitudes. They might have been looking for a sign like fire from heaven (as seen with Elijah in 1 Kings 18:38) or a celestial phenomenon. Jesus refused to give them such a sign because their demand stemmed from a hardened, unbelieving heart, not from a genuine desire for truth. He had already provided ample evidence of His divine authority through His teachings and miracles. To give them another sign on their terms would have been to legitimize their skepticism and play into their attempts to trap Him. Instead, Jesus offered them "the sign of Jonah" (Matthew 16:4), referring to His death and resurrection—the ultimate and most profound sign of His identity and mission.
Christ-Centered Fulfillment
The encounter in Matthew 16:1, where the religious leaders demand a sign from heaven, profoundly points to Christ's unique identity and the nature of His kingdom. Their demand for a spectacular, external display reveals their inability to recognize the divine presence already among them in the person of Jesus. Unlike the signs they sought, which would have been temporary spectacles, Jesus himself is the ultimate and enduring sign of God's presence and power. His refusal to perform a sign on their terms, instead pointing to "the sign of Jonah" (Matthew 16:4), foreshadows His death, burial, and resurrection as the definitive proof of His messianic claims. This ultimate sign, the triumph over death, is not a fleeting cosmic event but the foundational truth of the Gospel, inviting a faith that transcends mere intellectual assent to a historical event and embraces a transformed life. Jesus, as the Word made flesh (John 1:14), is the full revelation of God, the one through whom all of God's promises find their "Yes" and "Amen" (2 Corinthians 1:20). The true "sign from heaven" is not a fleeting phenomenon, but the very person of Christ, who descended from heaven to accomplish redemption and now reigns as Lord, offering eternal life to all who believe (John 3:16).