Luke 11:29 · Bible study
Luke 11:29 Commentary: The Sign of Jonah and Its
Greek · 8 what the commentators say
Meaning in one sentence
Why does Jesus call this generation evil and refuse their demand for a sign? The answer points to the sign of Jonah and the resurrection.
Research Summary
- Meaning: Jesus rebukes the crowd’s demand for a sign and promises only the sign of Jonah, his death and resurrection.
- Key words: “evil generation” (genea ponēra), a moral and spiritual indictment; “sign” (sēmeion), a confirming miracle; “seek after” (zētei), implies an ongoing, demanding search.
- Main debate: Whether the “sign of Jonah” refers primarily to Jonah’s preaching to Nineveh or to the typology of Jonah’s three days in the fish as a prophecy of the resurrection.
- Theological theme: God’s revelation comes on his terms, not ours. Faith does not coerce God into proving himself.
- Best use: A warning against demanding signs and a call to embrace the cross and resurrection as the ultimate demonstration of God’s power.
Translation Comparison
BSB Berean Standard Bible 2020
As the crowds were increasing, Jesus said, “This is a wicked generation. It demands a sign, but none will be given it except the sign of Jonah.
WEB World English Bible 2000
When the multitudes were gathering together to him, he began to say, “This is an evil generation. It seeks after a sign. No sign will be given to it but the sign of Jonah the prophet.
KJV King James Version 1769
And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet.
ASV American Standard Version 1901
And when the multitudes were gathering together unto him, he began to say, This generation is an evil generation: it seeketh after a sign; and there shall no sign be given to it but the sign of Jonah.
YLT Young's Literal Translation 1898
And the multitudes crowding together upon him, he began to say, `This generation is evil, a sign it doth seek after, and a sign shall not be given to it, except the sign of Jonah the prophet,
Darby Darby Bible 1890
But as the crowds thronged together, he began to say, This generation is a wicked generation: it seeks a sign, and a sign shall not be given to it but the sign of Jonas.
Douay-Rheims Douay-Rheims Bible 1899
And the multitudes running together, he began to say: This generation is a wicked generation. It asketh a sign: and a sign shall not be given it, but the sign of Jonas the prophet.
Translations in other languages (10 available)
Y juntándose las gentes á él, comenzó á decir: Esta generación mala es: señal busca, mas señal no le será dada, sino|strong="G1487, G3361" la señal de Jonás.
E ajuntando as multidões, começou a dizer: Maligna é esta geração; busca sinal, mas sinal não lhe será dado, a não ser o sinal de Jonas o profeta.
Comme le peuple s’amassait en foule, il se mit à dire: Cette génération est une génération méchante; elle demande un miracle; il ne lui sera donné d’ autre miracle que celui de Jonas.
Das Volk aber drang hinzu. Da fing er an und sagte: Dies ist eine arge Art; sie begehrt ein Zeichen, und es wird ihr kein Zeichen gegeben denn nur das Zeichen des Propheten Jona.
En als de scharen dicht bijeenvergaderden, begon Hij te zeggen: Dit is een boos geslacht; het verzoekt een teken, en hetzelve zal geen teken gegeven worden, dan het teken van Jonas, den profeet.
E affollandosi intorno a lui le turbe, egli prese a dire: Questa generazione è una generazione malvagia; ella chiede un segno; e segno alcuno non le sarà dato, salvo il segno di Giona.
A gdy się lud gromadził, począł mówić: Rodzaj ten rodzaj zły jest; znamienia szuka, ale mu znamię nie będzie dane, tylko ono znamię Jonasza proroka.
Когда же народ стал сходиться во множестве, Он начал говорить: род сей лукав, он ищет знамения, и знамение не дастся ему, кроме знамения Ионы пророка;
當眾人 聚集的時候，耶穌開 講說：「這 世代 是 一個邪惡的 世代。他們求 看神蹟，除了 約拿 的神蹟以外， 再沒有 神蹟 給 他們看。
And when a great number of people came together to him, he said, This generation is an evil generation: it is looking for a sign and no sign will be given to it but the sign of Jonah.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Luke 11:29
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Jesus sharply rebukes the crowd’s demand for a sign. The Greek present participle epathroizomenōn (Vincent notes it appears only here in the New Testament) pictures people “densely gathering”, a surge of curiosity rather than faith. Clarke, Gill, and Matthew Henry unanimously read “evil generation” as a moral indictment: this generation is “wicked” (Clarke) and “adulterous” (Gill cites Matthew 12:39). The sign they seek is something spectacular from heaven to test Jesus (Matthew 16:1). Jesus refuses any such sign. The only sign given will be the sign of Jonah. Henry explains that this sign is the resurrection: as Jonah was delivered from the fish, so the Son of Man will rise from the dead. Lange adds that Jonah “became a sign to the Ninevites” through his preaching and deliverance, making the resurrection both a proof and a call to repentance. All agree: Jesus denies the crowd’s terms, not because signs are wrong, but because their hearts are not seeking God.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Jesus refuses to give any sign to the crowd on their terms, pointing only to the sign of Jonah, which in context (v.30) means his own death and resurrection as the definitive divine sign.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of the sign of Jonah | Christians across traditions agree the sign points to Jesus’ death, burial, and resurrection, with Jonah as a type. | Some emphasize Jonah’s preaching as the sign (a message of repentance), while others focus on Jonah’s deliverance from the fish as the key typology for the resurrection. |
| The identity of 'this generation' | All agree Jesus is referring to the contemporary Jewish crowds, especially their leaders, who reject him. | Some interpret 'generation' more narrowly as the specific leaders (Pharisees/Scribes), while others see a broader indictment of all who persistently demand signs without faith. |
| Whether demanding a sign is wrong | Jesus’ refusal shows that demanding signs as a test of God is sinful. | Some traditions see a place for asking God for confirmation in prayer (as Gideon), while others warn that any insistence on a sign before believing is a form of unbelief. |
Historical & Cultural Context
Jesus speaks here in a context of mounting confrontation. In Luke 11:16, some had asked for a sign “from heaven” to test him. The demand echoes the wilderness generation that tested God (Exodus 17:2). Now the crowds swell, the verb epathroizomenōn (only here in the NT) suggests a dense, pressing throng, more interested in spectacle than in discipleship. The phrase “evil generation” draws on Old Testament prophetic language. Isaiah 57:3-4 calls Israel “sons of a sorceress, offspring of adulterers,” and Jesus’ words carry that same edge. In Jewish culture, a “generation” often refers to a people’s moral and spiritual character during a particular era.
The request for a “sign from heaven” was a common test in first-century Judaism. Rabbis taught that true prophets could command cosmic phenomena. By refusing, Jesus aligns himself with the prophetic tradition that rebelled against such tests (Deuteronomy 18:22; Isaiah 7:11-12). The sign of Jonah points backward to the prophet’s mission to Nineveh, a Gentile city that repented at a simple message. This would sting Jewish ears: outsiders responded where insiders refused. The immediate literary setting reinforces this. The blessedness Jesus offers (v.28) contrasts with the curse pronounced on the evil generation. The following verses (30-32) explicitly compare Jonah’s preaching and Solomon’s wisdom to Jesus’ own identity, something greater is here, yet this generation demands more proof.
Textual Notes
The textual tradition shows minor variations. Gill notes that the Alexandrian manuscript and some versions (Vulgate, Arabic) read “this generation is an evil generation,” adding the verb “is” explicitly. Several witnesses (e.g., Codex Bezae) also supply “adulterous” from Matthew 12:39, though this is likely harmonization. The phrase “the prophet” after Jonah appears in most manuscripts but is omitted in a few (e.g., Sinaiticus). These variants do not affect the essential meaning of the verse. The consulted sources note no significant textual issues that change the interpretation.
Reception History
The sign of Jonah has been read across church history as a central type of Christ’s resurrection. Early church fathers like Justin Martyr and Tertullian explicitly connected Jonah’s three days in the fish to Jesus’ three days in the tomb. Augustine saw in Jonah a figure of both Christ and the Church, buried and raised. During the Reformation, Luther and Calvin emphasized that Jesus refuses the crowd’s terms because faith comes by hearing, not by spectacular signs. In modern evangelical and Catholic reflection, this verse is often used to challenge the demand for visible proof and to call believers to the scandal of the cross. The broader reception agrees: God’s ultimate sign is the resurrection, not a miracle on demand.
Preaching This Verse
Three-Point Outline
- The Problem: An Evil Generation Demands a Sign. The crowd presses in not to believe but to test. Their demand reveals a heart unwilling to accept what God has already shown.
- The Refusal: No Sign but the Sign of Jonah. Jesus will not perform on command. The one sign he offers is the one they least expect: a sign of judgment and mercy, death and resurrection.
- The Sign: Jonah as a Type of Christ. Jonah’s three days in the fish prefigure Christ’s burial and resurrection. The sign is not a spectacle but a scandal, a crucified and risen Lord.
Five-Point Outline
- The gathering crowd: curiosity without commitment.
- The charge: “this generation is evil”, a moral and spiritual diagnosis.
- The demand: seeking a sign on their own terms.
- The refusal: God does not answer to human testing.
- The provision: the sign of Jonah, the only sign that matters, pointing to the cross and empty tomb.
Illustration Hooks
- A person who says “I’ll believe if God shows me a miracle”, but when a miracle happens, they explain it away or ask for another. The demand for proof becomes an endless stall.
- A child who asks for a toy but won’t play with the toys already given. The crowd had seen Jesus’ healing and teaching; they wanted something more dramatic.
- Waiting for a “sign from God” about a decision while ignoring the clear teachings of Scripture and the witness of the Holy Spirit.
Questions Your Congregation Is Asking
- Why does Jesus call them “evil” just for wanting a sign?
- What exactly is the sign of Jonah? Does it refer to the fish, the preaching, or the resurrection?
- Is it wrong to ask God for a sign today?
Leading a Discussion
This passage confronts a tendency in all of us: the desire for God to prove himself on our terms. Jesus’ refusal is not cold; it is an invitation to trust him based on what he has already done. Read Luke 11:29-32 aloud as a group.
Discussion Questions
- What does the way the crowd gathers (the word epathroizomenōn) tell you about their attitude? How is that different from true discipleship?
- Why does Jesus call this generation “evil” for seeking a sign? What is wrong with wanting evidence?
- In what ways do we sometimes “test” God by demanding signs before we obey?
- What does the sign of Jonah mean? How does Jesus explain it in verses 30-32?
- How does Jonah’s story point to Jesus’ death and resurrection? What does that mean for our faith today?
- Compare the response of the Queen of the South and the Ninevites to this generation’s response. What does that teach about repentance?
- How can we cultivate a heart that trusts God without demanding a sign?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Isaiah 57:3 | “But draw near here, you sons of a sorceress, you offspring of adulterers and prostitutes. |
| Isaiah 57:4 | Whom do you mock? Against whom do you make a wide mouth and stick out your tongue? Aren’t you children of disobedience and offspring of falsehood, |
| Matthew 3:7 | But when he saw many of the Pharisees and Sadducees coming for his baptism, he said to them, “You offspring of vipers, who warned you to flee from the wrath to come? |
| Matthew 12:38 | Then certain of the scribes and Pharisees answered, “Teacher, we want to see a sign from you.” |
| Matthew 12:42 | The Queen of the South will rise up in the judgment with this generation and will condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and behold, someone greater than Solomon is here. |
| Matthew 16:1 | The Pharisees and Sadducees came, and testing him, asked him to show them a sign from heaven. |
| Matthew 16:4 | An evil and adulterous generation seeks after a sign, and there will be no sign given to it, except the sign of the prophet Jonah.” He left them and departed. |
| Matthew 23:34 | Therefore, behold, I send to you prophets, wise men, and scribes. Some of them you will kill and crucify; and some of them you will scourge in your synagogues and persecute from city to city, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that the Greek word translated "generation" here refers to a race or kind of people, not merely the contemporary time. He renders the phrase "wicked race of men," emphasizing that the problem is the moral character of the people themselves.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge note points out that the original Greek verb behind "were gathered" conveys more than a casual assembly. It suggests people were pressing together closely, forming a dense crowd around Jesus.
Geneva Bible Notes Reformed 1599
And when the people were gathered thicke together, he began to say, This is a wicked generation: they seeke a signe, and there shall no signe be giuen them, but the signe of Ionas the Prophet.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that the crowd pressing in around Jesus was not devout but hostile, demanding a visible sign to test him. Their request exposed an evil and adulterous generation, prompting Jesus to withhold every sign except the prophet Jonah's, which pointed to his coming death and resurrection.
Lange's Commentary Reformed 1857
Lange argues that the sign of Jonah is Jesus' resurrection, not merely His preaching. Just as Jonah emerged from the fish after three days, the risen Christ will be a sign to that generation. The Ninevites and the queen of Sheba responded to far less, condemning those who reject greater truth.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry argues that the resurrection of Christ was the great sign still to come, the most convincing proof that God sent him. The people's demand for additional miracles was a reproof: they had already received many signs but wanted their curiosity gratified rather than their consciences informed.
Vincent's Word Studies Evangelical 1887
Vincent points out that the Greek word translated "were gathered thick together" is
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that the original Greek word translated "seeketh" carries a specific force: it means seeking something extra, beyond what one already has. The point is not simple desire but the pursuit of more, an addition to what is already possessed.