The Pharisees and Sadducees. These were widely opposite in their religious sentiments to each other, but closely united in their design of persecuting Jesus Christ, and they come and ask of him a sign or prodigy from heaven, to convince them that he was the Christ, the Messias. (Bible de Vence) — The Sadducees deny the immortality of the soul, and affirm that our only obligation is the observance of the law; insomuch, that they prided themselves on their right of disputing the most important points with their teachers. This sect is not numerous, and chiefly composed of men of condition, who, when properly qualified for offices of state, are compelled to conform, at least in appearance, to the principles of the Pharisees; otherwise, they would incur the resentment of the Pharisees. (Josephus, Book xviii. chap. ii.) See also note on ver. 7, chap. iii, above. — St. Chrysostom is of opinion he would have granted them any sign they wished, had they been willing to believe; but as their object was curiosity and censure, he refused to comply. They mistrusted, it would seem, his other miracles as the effect of some occult quality inherent in him, and wished to see a miracle performed upon distant objects in the heavens or clouds, which would be to them less suspicious and objectionable. (Haydock)
Verses 1-4 The Pharisees and Sadducees were opposed to each other in principles and in conduct; yet they joined against Christ. But they desired a sign of their own choosing: they despised those signs which relieved the necessity of the sick and sorrowful, and called for something else which would gratify the curiosity of the proud. It is great hypocrisy, when we slight the signs of God's ordaining, to seek for signs of our own devising.
None of Christ's miracles are recorded in this chapter, but four of his discourses. Here is, I. A conference with the Pharisees, who challenged him to show them a sign from heaven, ver 1-4. II. Another with his disciples about the leaven of the Pharisees, ver 5-12. III. Another with them concerning himself, as the Christ, and concerning his church built upon him, ver 13-20. IV. Another concerning his sufferings for them, and theirs for him, ver 21-28. And all these are written for our learning.
Cross references: : Matt. 12:38 ; Mark 8:11 The wicked which otherwise are at defiance one with another, agree well together against Christ, but do what they can, Christ beareth always the victory, and triumpheth over them. To try whether he could do that which they desired, but their purpose was naught, for they thought to find some thing in him by that means whereupon they might have just occasion to reprehend him: or else distrust and curiosity moved them so to do, for by such means also is God said to be tempted, that is to say, provoked to anger, as though men would strive with him.
1. He condemns their overlooking of the signs they had, v. 2, 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?
We have here Christ's discourse with the Pharisees and Sadducees, men at variance among themselves, as appears Acts 23 7, 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,
2. He refuses to give them any other sign (v. 4), as he had done before in the same words, ch. 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, Prov 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.
You know then how to discern the face of the sky, &c. Jesus Christ does not condemn every observation made upon the weather, from external appearances in the heavens. He only upbraids the Jews for so closely examining these signs, and neglecting at the same time to notice the many signs and predictions which so plainly manifested him to be the promised Messias. (Denis the Carthusian) — The reasoning of Jesus Christ is this: you know how to judge of the weather from observation, and cannot you then know the certain signs so often promised, and now completed in my coming? The signs of this event were, the taking away the sceptre from the tribe of Juda. (Genesis xxxix.[xlix.?] 10.) The completion of the 70 weeks of years of Daniel ix. 25, amounting to 490 years, which were now on the eve of being completed. The miracles of Jesus Christ, as the curing of the blind, the lame, the deaf and dumb, foretold by Isaias xxxv. 5. and lxi. 1. To which may be added the apparition of angels to the shepherds at Bethlehem, the miraculous star which appeared to the magi, the testimony of his heavenly Father, the descent of the Holy Ghost in the form of a dove. Besides, the testimony of the Baptist, and so many miracles of every kind wrought to establish this truth, most certainly, clearly, and infallibly demonstrate, that the long expected Messias had already come, and that this Jesus was the Messias. (Tirinus)