For when the Jews,' by which here, as in so many other places, we are to understand the rulers of the people - in this instance, the Temple officials - did gather courage to come forward, they ventured not to lay hands on Him. It was not yet the time for it. In presence of that multitude they would not then have dared it, even if policy had not dictated quietness within the Temple-enclosure, when the Roman garrison so close by, in Fort Antonia, kept jealous watch for the first appearance of a tumult. [1817] Still more strangely, they did not even reprove Him for what He had done, as if it had been wrong or improper. With infinite cunning, as appealing to the multitude, they only asked for a sign' which would warrant such assumption of authority. But this question of challenge marked two things: the essential opposition between the Jewish authorities and Jesus, and the manner in which they would carry on the contest, which was henceforth to be waged between Him and the rulers of the people. That first action of Jesus determined their mutual positions; and with and in that first conflict its end was already involved. The action of Jesus as against the rulers must develop into a life-opposition; their first step against Him must lead on to the last in His condemnation to the Cross.
And Jesus then and there knew it all, foresaw, or rather saw it all. His answer told it. It was - as all His teaching to those who seeing do not see, and hearing do not hear, whose understanding is darkened and heart hardened - in parabolic language, which only the after-event would make clear. [1818] As for the sign,' then and ever again sought by an evil and adulterous generation' - evil in their thoughts and ways and adulterous to the God of Israel - He had then, as afterwards, [1819] only one sign' to give: Destroy this Temple, and in three days I will raise it up.' Thus He met their challenge for a sign by the challenge of a sign: Crucify Him, and He would rise again; let them suppress the Christ, He would triumph. [1820] A sign this which they understood not, but misunderstood, and by making it the ground of their false charge in His final trial, themselves unwittingly fulfilled.
And yet to all time this is the sign, and the only sign, which the Christ has given, which He still gives to every evil and adulterous generation,' to all sin-lovers and God-forsakers. They will destroy, so far as their power reaches, the Christ, crucify Him, give His words the lie, suppress, sweep away Christianity - and they shall not succeed: He shall triumph. As on that first Easter-day, so now and ever in history, He raises up the Temple, which they break down. This is the sign,' the evidence, the only sign,' which the Christ gives to His enemies; a sign which, as an historical fact, has been patent to all men, and seen by them; which might have been evidence, but being of the nature of miracle, not explicable by natural agencies, they have misunderstood, viewing the Temple' merely as a building, of which they fully know the architecture, manner, and time of construction, [1821] but of whose spiritual character and upbuilding they have no knowledge nor thought. And thus, as to that generation, so to all which have followed, this is stil the sign,' if they understand it - the only sign, the Great Miracle, which, as they only calculate from the visible and to them ascertained, these despiser behold, and wonder, and perish,' for He worketh a work in their days, a work which they shall in no wise believe.' [1822] __________________________________________________________________
[1774] St. Matt. iv. 13; ix. 1; St. Mark ii. 1.
[1775] St. Mark vi. 3.
[1776] In support of the natural interpretation of these terms (which I frankly own to be my view) not only St. Matt. i. 25 and St. Luke ii. 7 may be urged, but these two questions may be put, suggested by Archdeacon Norris (who himself holds them to have been the children of Joseph by a former marriage): How could our Lord have been, through Joseph, the heir of David's throne (according to the genealogies), if Joseph had elder sons? And again, What became of the six young motherless children when Joseph and the Virgin went first to Bethlehem, and then into Egypt, and why are the elder sons not mentioned on the occasion of the visit to the Temple? (Commentary on the New Testament, vol. i. p. 117.)