Luke 11:16 - Printer Friendly

ESV: while others, to test him, kept seeking from him a sign from heaven.

NIV: Others tested him by asking for a sign from heaven.

NASB: Others, to test Him, were demanding of Him a sign from heaven.

CSB: And others, as a test, were demanding of him a sign from heaven.

NLT: Others, trying to test Jesus, demanded that he show them a miraculous sign from heaven to prove his authority.

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

NKJV: Others, testing Him, sought from Him a sign from heaven.

Matthew's account places this comment after the conclusion of Jesus' debate with the Pharisees about Beelzebul (Matthew 12:38–42). By placing it here, before the discussion about the sign of Jonah (Luke 11:29–32), Luke shows that this demand was ongoing. The placement also presents a striking convergence.

A crowd apparently surrounds Jesus (Luke 11:14). Some seem to believe, wondering if Jesus is the promised Messiah (Matthew 12:23). There are also experts in the Law, who have come to watch and listen and convince themselves that Jesus does not qualify as the Messiah (Luke 11:15).

This third group is undecided. They have a vague level of belief but want to see more miracles before they make up their minds. The fact that He has healed a blind and mute man—which is a direct sign of the Messiah (Isaiah 35:5–6)—isn't enough (Luke 11:14; Matthew 12:22). Later, Jesus will tell Thomas, "Have you believed because you have seen me? Blessed are those who have not seen and yet have believed" (John 20:29).

For these doubters, however, Jesus tells them the only sign they will receive is the sign of Jonah (Luke 11:29–30). Doubters will be judged by the nations of old who heard the warnings and believed (Luke 11:31–32), a repeat of what He warned the disciples in Luke 10:12–15.

Luke 11:14–20 is the first of several stories that describe the Pharisees' rejection of their Messiah and their coming judgment, in contrast to the disciples' acceptance and blessing (Luke 11:14–54). The scribes, or lawyers, of the Pharisees have come from Jerusalem (Matthew 12:24; Mark 3:22) and determine that Jesus expels demons through the power of Beelzebul—Satan. Jesus responds by explaining the true nature of demons and their relationship with humans. Matthew 12:22–30 and Mark 3:22–27 cover the same accusation, but they also go on to address blasphemy against the Holy Spirit (Matthew 12:31–32; Mark 3:28–30).

Jesus teaches the disciples how to pray and explains God's intent to give "good" to those who ask. He then exorcizes a demon and refutes the claim that His power is satanic. Jesus explains that unreasonable skeptics will only see the "sign of Jonah." He then criticizes the superficial legalism of the Pharisees. In response, they plot against Him.

In what some scholars refer to as "The Travelogue to Jerusalem" (Luke 9:51—19:27), Jesus prepares His disciples for His crucifixion and resurrection and the establishment of the church. The description begins with Christ teaching the disciples how to spread the news of the kingdom of God and reaffirming how they will be blessed, culminating in the Lord's Prayer (Luke 9:51—11:13). Luke 11 finishes with accounts of leaders who reject Jesus. The remainder of the travelogue gives a pattern of teaching on the kingdom of God, miracles, and explanations of salvation. Then Jesus enters Jerusalem to face the cross.

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.