Two striking instances from Rabbinic literature will show, that this demand of the Pharisees was in accordance with their notions and practice. We read that, when a certain Rabbi was asked by his disciples about the time of Messiah's Coming, he replied: I am afraid that you will also ask me for a sign.' When they promised they would not do so, he told them that the gate of Rome would fall and be rebuilt, and fall again, when there would not be time to restore it, ere the Son of David came. On this they pressed him, despite his remonstrance, for a sign,' when this was given them - that the waters which issued from the cave of Pamias were turned into blood. [3611] [3612] Again, as regards a sign from heaven,' it is said that Rabbi Eliezer, when his teaching was challenged, successively appealed to certain signs.' First, a locust-tree moved at his bidding one hundred, or, according to some, four hundred cubits. Next, the channels of water were made to flow backwards; then the walls of the Academy leaned forward, and were only arrested at the bidding of another Rabbi. Lastly, Eliezer exclaimed: If the Law is as I teach, let it be proved from heaven!' when a voice fell from the sky (the Bath Qol): What have ye to do with Rabbi Eliezer, for the Halakhah is as he teaches?' [3613]
It was, therefore, no strange thing, when the Pharisees asked of Jesus a sign from heaven,' to attest His claims and teaching. The answer which He gave was among the most solemn which the leaders of Israel could have heard, and He spake it in deep sorrow of spirit. [3614] They had asked Him virtually for some sign of His Messiahship; some striking vindication from heaven of His claims. It would be given them only too soon. We have already seen, [3615] that there was a Coming of Christ in His Kingdom - a vindication of His kingly claim before His apostate rebellious subjects, when they who would not have Him to reign over them, but betrayed and crucified Him, would have their commonwealth and city, their polity and Temple, destroyed. By the lurid light of the flames of Jerusalem and the Sanctuary were the words on the cross to be read again. God would vindicate His claims by laying low the pride of their rebellion. The burning of Jerusalem was God's answer to the Jews' cry, Away with Him - we have no king but Cæsar;' the thousands of crosses on which the Romans hanged their captives, the terrible counterpart of the Cross on Golgotha.
It was to this, that Jesus referred in His reply to the Pharisees and Sadducean' Herodians. How strange! Men could discern by the appearance of the sky whether the day would be fair or stormy. [3616] And yet, when all the signs of the gathering storm, that would destroy their city and people, were clearly visible, they, the leaders of the people, failed to perceive them! Israel asked for a sign'! No sign should be given the doomed land and city other than that which had been given to Nineveh: the sign of Jonah.' [3617] The only sign to Nineveh was Jonah's solemn warning of near judgment, and his call to repentance - and the only sign now, or rather unto this generation no sign,' [3618] was the warning cry of judgment and the loving call to repentance. [3619]
It was but a natural, almost necessary, sequence, that He left them and departed.' Once more the ship, which bore Him and His disciples, spread its sails towards the coast of Bethsaida-Julias. He was on His way to the utmost limit of the land, to Cæsarea Philippi, in pursuit of His purpose to delay the final conflict. For the great crisis must begin, as it would end, in Jerusalem, and at the Feast; it would begin at the Feast of Tabernacles, [3620] and it would end at the following Passover. But by the way, the disciples themselves showed how little even they, who had so long and closely followed Christ, understood His teaching, and how prone to misapprehension their spiritual dulness rendered them. Yet it was not so gross and altogether incomprehensible, as the common reading of what happened would imply.