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  • PARALLEL BIBLE - Matthew 16:1


    CHAPTERS: Matthew 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28     

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    King James Bible - Matthew 16:1

    The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven.

    World English Bible

    The Pharisees and Sadducees came, and testing him, asked him to show them a sign from heaven.

    Douay-Rheims - Matthew 16:1

    AND there came to him the Pharisees and Sadduccees tempting: and they asked him to shew them a sign from heaven.

    Webster's Bible Translation

    The Pharisees also and the Sadducees came, and, tempting, desired him that he would show them a sign from heaven.

    Greek Textus Receptus


    και
    2532 CONJ προσελθοντες 4334 5631 V-2AAP-NPM οι 3588 T-NPM φαρισαιοι 5330 N-NPM και 2532 CONJ σαδδουκαιοι 4523 N-NPM πειραζοντες 3985 5723 V-PAP-NPM επηρωτησαν 1905 5656 V-AAI-3P αυτον 846 P-ASM σημειον 4592 N-ASN εκ 1537 PREP του 3588 T-GSM ουρανου 3772 N-GSM επιδειξαι 1925 5658 V-AAN αυτοις 846 P-DPM

    Treasury of Scriptural Knowledge

    VERSE (1) -
    Mt 5:20; 9:11; 12:14; 15:1; 22:15,34; 23:2; 27:62

    SEV Biblia, Chapter 16:1

    ¶ Y llegndose los fariseos y los saduceos para tentarle, le pedían que les mostrase seal del cielo.

    Clarke's Bible Commentary - Matthew 16:1

    Verse 1. The
    Pharisees also with the Sadducees] Though a short account of these has been already given in a note on chap. iii. 7, yet, as one more detailed may be judged necessary, I think it proper to introduce it in this place.

    The PHARISEES were the most considerable sect among the Jews, for they had not only the scribes, and all the learned men of the law of their party, but they also drew after them the bulk of the people. When this sect arose is uncertain. Josephus, Antiq. lib. v. c. xiii. s. 9, speaks of them as existing about 144 years before the Christian era. They had their appellation of Pharisees, from rp parash, to separate, and were probably, in their rise, the most holy people among the Jews, having separated themselves from the national corruption, with a design to restore and practice the pure worship of the most High. That they were greatly degenerated in our Lord's time is sufficiently evident; but still we may learn, from their external purity and exactness, that their principles in the beginning were holy. Our Lord testifies that they had cleansed the outside of the cup and the platter, but within they were full of abomination. They still kept up the outward regulations of the institution, but they had utterly lost its spirit; and hypocrisy was the only substitute now in their power for that spirit of piety which I suppose, and not unreasonably, characterized the origin of this sect.

    As to their religious opinions, they still continued to credit the being of a God; they received the five books of Moses, the writings of the prophets, and the hagiographa. The hagiographa or holy writings, from agiov holy, and grafw I write, included the twelve following books-Psalms, Proverbs, Job, Canticles, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, and Chronicles. These, among the Jews, occupied a middle place between the law and the prophets, as divinely inspired. The Pharisees believed, in a confused way, in the resurrection, though they received the Pythagorean doctrine of the metempsychosis, or transmigration of souls. Those, however, who were notoriously wicked, they consigned, on their death, immediately to hell, without the benefit of transmigration, or the hope of future redemption. They held also the predestinarian doctrine of necessity, and the government of the world by fate; and yet, inconsistently, allowed some degree of liberty to the human will. See Prideaux.

    The SADDUCEES had their origin and name from one Sadoc, a disciple of Antigonus of Socho, president of the Sanhedrin, and teacher of the law in one of the great divinity schools in Jerusalem, about 264 years before the incarnation.

    This Antigonus having often in his lectures informed his scholars, that they should not serve God through expectation of a reward, but through love and filial reverence only, Sadoc inferred from this teaching that there were neither rewards nor punishments after this life, and, by consequence, that there was no resurrection of the dead, nor angel, nor spirit, in the invisible world; and that man is to be rewarded or punished here for the good or evil he does.

    They received only the five books of Moses, and rejected all unwritten traditions. From every account we have of this sect, it plainly appears they were a kind of mongrel deists, and professed materialists. See Prideaux, and the authors he quotes, Connex. vol. iii. p. 95, and 471, &c., and see the note on chap. iii. 7.

    In chap. xxii. 16, we shall meet with a third sect, called HERODIANS, of whom a few words may be spoken here, It is allowed on all hands that these did not exist before the time of Herod the Great, who died only three years after the incarnation of our Lord. What the opinions of these were is not agreed among the learned. Many of the primitive fathers believed that their distinguishing doctrine was, that they held Herod to be the Messiah; but it is not likely that such an opinion could prevail in our saviour's time, thirty years after Herod's death, when not one characteristic of Messiahship had appeared in him during his life. Others suppose that they were Herod's courtiers, who flattered the passions of their master, and, being endowed with a convenient conscience, changed with the times; but, as Herod was now dead upwards of thirty years, such a sect could not exist in reference to him; and yet all allow that they derived their origin from Herod the Great.

    Our Lord says, Mark viii. 15, that they had the leaven of Herod, i.e. a bad doctrine, which they received from him. What this was may be easily discovered: 1. Herod subjected himself and his people to the dominion of the Romans, in opposition to that law, Deut. xvii. 15, Thou shalt not set a king over thee-which is not thy brother, i.e. one out of the twelve tribes. 2. He built temples, sat up images, and joined in heathenish worship, though he professed the Jewish religion; and this was in opposition to all the law and the prophets. From this we may learn that the Herodians were such as, first, held it lawful to transfer the Divine government to a heathen ruler; and, secondly, to conform occasionally to heathenish rites in their religious worship. In short, they appear to have been persons who trimmed between God and the world-who endeavoured to reconcile his service with that of mammon-and who were religious just as far as it tended to secure their secular interests. It is probable that this sect was at last so blended with, that it became lost in, the sect of the Sadducees; for the persons who art called Herodians, Mark viii. 15, are styled Sadducees in ver. 6. See Prideaux, Con. vol. iii. p. 516, &c., and Josephus, Antiq. b. xv. c. viii. s. i. and x. s. iii. But it is very likely that the Herodians, mentioned c. xxii. 10, were courtiers or servants of Herod king of Galilee. See the note there.

    Show them a sign] These sects, however opposed among themselves, most cordially unite in their opposition to Christ and his truth. That the kingdom of Satan may not fall, all his subjects must fight against the doctrine and maxims of the kingdom of Christ.

    Tempting-him] Feigning a desire to have his doctrine fully proved to them, that they might credit it, and become his disciples; but having no other design than to betray and ruin him.


    John Gill's Bible Commentary

    Ver. 1. The Pharisees also with the Sadducees came , etc] Not from Jerusalem, as in ( Matthew 15:1) but from the neighbouring places: these were Galilean Sadducees and Pharisees, of whom mention is made in the Misna f914 ; says ylylg yqwdx , a Galilean Sadducee, (i.e. one that was of the land of Galilee, as Bartenora on the place observes,) I complain of you Pharisees, because ye write the name of a ruler with the name of Moses, in a divorce; say the Pharisees, we complain of you Galilean Sadducees, that you write the name of a ruler with the name of God, in the same leaf: but though these two sects could not agree in this, and in many other things, yet they could unite against Christ, to whom they bore an implacable hatred. And tempting, desired him that he would show them a sign from heaven : they came with no sincere view to be taught by him, or learn anything from him; but if they could, to ensnare him, and get an opportunity of exposing him to the people; and therefore pretending dissatisfaction with the miracles he wrought on the earth, they ask of him to produce a sign from heaven, of his coming from thence, of his being the Son of God, and the true Messiah. They wanted some such sign, as the standing still of the sun and moon, in the times of Joshua; and as raining manna, in the times of Moses; or some such appearances of thunder and lightning, as at the giving of the law. The appearance of the rainbow, in a very extraordinary manner, is looked upon by the Jews as a sign of the Messiahs coming f915 . Says a certain Jew, when my father departed out of the world, he said thus to me; do not look for the Messiah until thou seest the bow in the world, adorned with light colours, and the world enlightened by it; then look for the Messiah, as it is written, ( Genesis 9:16).

    Some very unusual and uncommon sight in the heavens, was what these men asked of Christ in proof of his mission from God.


    Matthew Henry Commentary

    Verses 1-4 - The Pharisees and Sadducees were opposed to each other in principle and in conduct; yet they joined against Christ. But they desired a sig of their own choosing: they despised those signs which relieved the necessity of the sick and sorrowful, and called for something els 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 ou own devising.


    Greek Textus Receptus


    και
    2532 CONJ προσελθοντες 4334 5631 V-2AAP-NPM οι 3588 T-NPM φαρισαιοι 5330 N-NPM και 2532 CONJ σαδδουκαιοι 4523 N-NPM πειραζοντες 3985 5723 V-PAP-NPM επηρωτησαν 1905 5656 V-AAI-3P αυτον 846 P-ASM σημειον 4592 N-ASN εκ 1537 PREP του 3588 T-GSM ουρανου 3772 N-GSM επιδειξαι 1925 5658 V-AAN αυτοις 846 P-DPM

    Robertson's NT Word Studies

    16:1 {The
    Pharisees and Sadducees} (hoi Farisaioi kai Saddoukaioi). The first time that we have this combination of the two parties who disliked each other exceedingly. Hate makes strange bedfellows. They hated Jesus more than they did each other. Their hostility has not decreased during the absence of Jesus, but rather increased. {Tempting him} (peirazontes). Their motive was bad. {A sign from heaven} (semeion ek tou ouranou). The scribes and Pharisees had already asked for a sign (#12:38). Now this new combination adds "from heaven." What did they have in mind? They may not have had any definite idea to embarrass Jesus. The Jewish apocalypses did speak of spectacular displays of power by the Son of Man (the Messiah). The devil had suggested that Jesus let the people see him drop down from the pinnacle of the temple and the people expected the Messiah to come from an unknown source (#Joh 7:27) who would do great signs (#Joh 7:31). Chrysostom (_Hom_. liii.) suggests stopping the course of the sun, bridling the moon, a clap of thunder.


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