The Pharisees and Saducees tempt Jesus (Notes)

Saint Matthew - Chapter 16

The Pharisees and Saducees tempt Jesus. J-J Tissot

[1] Et accesserunt ad eum pharisaei et sadducaei tentantes : et rogaverunt eum ut signum de caelo ostenderet eis.
And there came to him the Pharisees and Sadducees tempting: and they asked him to shew them a sign from heaven.

And there came unto Him Pharisees, &c. They had previously asked for a sign (12:38). But here again they asked for one because of the miracle of the multiplication of the loaves. For when they perceived that this miracle was celebrated by the multitudes who had been partakers of the bread, they called it an earthly sign, and insinuated that Christ was a magician, and by the help of the devil (who rules on the earth) had multiplied the loaves, and performed His other miracles. This may be gathered from chapter 12:24. 

They ask, therefore, of Christ a sign from Heaven—that God, Who reigns above, would by it give attestation that Christ was sent by Him. And that if He did it, they would believe Christ to be the Messiah. But the Sadducees, who were atheists, thought no sign could be given from Heaven by God, who in their opinion had no existence. Lyra explains otherwise. He is of opinion, that the Jews were given to judicial astrology, and asked a sign of Christ, whereby He should show from the stars that He was Messiah. They thought that God had pointed out, and as it were written in the stars, all His providence about human affairs, and the whole order of the universe. But Matthew here intimates nothing of the kind. The Pharisees really seem to have alluded to the manna, as may be collected from John 6:30, 31. As though they said, “O Jesu, Thou hast indeed multiplied bread upon earth, but give a sign from Heaven. Rain down manna from the sky, as Moses did; so shalt Thou show Thyself like unto Moses, and the new Law-giver sent by God.” So Remigius, Bede, Abulensis.

[2] At ille respondens, ait illis : Facto vespere dicitis : Serenum erit, rubicundum est enim caelum.
But he answered and said to them: When it is evening, you say, It will be fair weather, for the sky is red.

But he answered, &c. The physical reason of this is, that the redness of the sky or the atmosphere indicates that the clouds are not dense, and therefore will be dissipated during the night, and consequently the following day be serene or free from clouds. For red is an intermediate colour between black and white. The blackness of the clouds signifies that they are thick and dense, so that the rays of the sun cannot pierce through them. Their whiteness shows that they are of very great rarity, so that the sun’s rays shine through them. The redness of the clouds indicates that they are not altogether dense, or rarified, but are becoming so.

[3] Et mane : Hodie tempestas, rutilat enim triste caelum. Faciem ergo caeli dijudicare nostis : signa autem temporum non potestis scire?
And in the morning: Today there will be a storm, for the sky is red and lowering. You know then how to discern the face of the sky: and can you not know the signs of the times?

And in the morning, it will be foul weather—rain or wind—for the sky is red and lowering. The Greek word is the same as in the preceding verse—πυρράζει, i.e., is ruddy, στυγνάζων i.e., a sky bringing sorrow. The physical reason is that if the sky be red in the morning, it indicates that there are indeed only a few clouds, but that they are so dense that they cannot be dispersed by the rising sun. Wherefore, when the sun ascends and waxes hot they are resolved into rain or wind, rather than are driven by Him elsewhere. Hear what Pliny says about the signs of the weather (lib. 18, c. 35): If the sun set clear, it is a sign of fine weather. If he set with a clear sky, and rise in the same way, it is a certain sign of fine weather. If the sun appear larger at sunrise than at sunset; if he rise with a bluish tinge, or set in the same way, it is a sign of rain; if of a fiery colour, it betokens east wind. When the clouds are red before sunrise, there will be wind. When they are grey, or dark intermingled with red, it is a sign of rain.


Symbolically: Abulensis says (quœst. 9.) In the first advent of Christ there was the serenity of grace: in His second advent there shall be the storm of vengeance and of hell, which God shall cause to thunder against the reprobate.

Ye can discern the face of the sky, i.e., its external form and appearance. The signs of the times. These are the signs of the time of Messiah’s advent, or of the times, i.e., of the seventy weeks of Daniel, of the prophecy of the Patriarch Jacob (Gen. 49:10.), and the rest of the Prophets. For these prophecies, together with the miracles, which Christ was working every day plainly proved that Messiah was already come, and that He was Messiah. This verse must be read as an interrogation, not as Lyra reads as a negative assertion. He explains thus, ye Jews are given to astrology, and ye wish by means of the stars to discern the time of Messiah’s advent. But ye are in error. For by the stars may be derived presages of fine weather, or of storm, but not of the advent of Messiah. But this is a mistake. The argument in this place is from a minor to a major, thus, “If from the signs of Heaven ye know how to discern coming fine weather, or a coming tempest, much more can ye and ought ye from the oracles of the Prophets and My miracles to recognize Me to be Messiah.” So SS. Hilary, Jerome, Euthymius. It is also plain from Luke 12:56, where Christ says, Ye hypocrites ye can discern the face of the sky and of the earth: how is it ye cannot discern this time? i.e., of My advent. Thus in like manner there are many in the present day who are lynxes in earthly things, moles in things Divine: prudent in the world, foolish for Heaven, of piercing sight in heaping up money, most ignorant in the worship of God. Their wisdom is in their purse, they are very dull in matters of conscience. S. Chrysostom gives another explanation (Hom. 54.) “There are signs of the present time, and there are other signs of what is to come. The signs of healing which I show are of time present: but the signs of the future shall be the signs in Heaven for which ye are now asking, O ye Scribes. For then there shall be signs in the sun and in the moon, and in the stars. (Luke 21:25.) Ye therefore act like Thales, who gazing at Heaven whilst he was walking, fell into a ditch. Thus also ye gazing at the future, and neglecting the present time of grace, are going headlong to destruction.”

[4] Generatio mala et adultera signum quaerit : et signum non dabitur ei, nisi signum Jonae prophetae. Et relictis illis, abiit.
A wicked and adulterous generation seeketh after a sign: and a sign shall not be given it, but the sign of Jonas the prophet. And he left them, and went away.

An evil generation, &c. Christ repeats this verse, which we have already explained in chap. 12.

Totus tuus ego sum 

Et omnia mea tua sunt;

Tecum semper tutus sum:
Ad Jesum per Mariam