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These words are a demand that He would prove His claims to the Messiahship by coming down from the cross, and a promise that, if He would do this, they would receive Him as the Messiah. It strikes us at once that this demand is unreasonable, even to effrontery.

I. YOU MAKE DEMANDS WHICH ARE UNREASONABLE, BECAUSE COMPLIANCE WITH THEM WOULD DEFEAT THE DIVINE PLAN OF REDEMPTION. This was one characteristic of the unreasonable demand of the Pharisees. If Christ had come down from the cross, the work of redemption would never have been finished. Similar demands are often made by ungodly men — demands that Christ would come down from the cross — that He would save them in some other way than by His atoning sacrifice, and His blood.

II. YOUR DEMANDS ARE UNREASONABLE, BECAUSE YOU CREATE FOR YOURSELVES THE VERY DIFFICULTIES WHICH YOU CLAIM TO HAVE REMOVED. Jesus was moving among the Jews, working the most convincing miracles. They seized Him, and nailed Him to the cross: then they demanded that He should undo what their own malice had done — "Come down from the cross, and we will believe." A similar unreasonableness belongs to many of your demands. Is it not your own hand that has plunged your soul into this flood of worldliness, etc.? With what reason can you urge, as your apology for inaction, the chains which your own hands have fastened on your souls?

III. DEMANDS ARE UNREASONABLE WHICH REQUIRE ADDITIONAL EVIDENCE OF THE IMPORTANCE OF RELIGION, WHEN SUFFICIENT HAS BEEN ALREADY GIVEN. Unreasonableness of this kind characterized the demand of the Pharisees. They had seen the Saviour's miracles, etc. It was unreasonable in them to propose that, if a single miracle should be added to the multitude already given, they would be ready to receive Jesus as the Christ. Precisely similar is the unreasonableness of many of your demands. You say, "If I had lived in Christ's day, and had seen His miracles, I should have been His disciple." Other demands exhibit the same unreasonableness. The reason most commonly given for indifference to religion, is the inconsistency of professors. I presume every one of you knows some whom he acknowledges as real Christians. You are no stranger to these triumphs of the cross, to these demonstrations of its Divine power. And yet you plead that, because A, B, and C do not live consistently with their profession, you will neglect religion, and treat it as if it were a worthless imposture. Similar are all the reasons for neglecting religion, founded on its mysteries. If men never engaged in worldly business till all who engage in it manage it wisely, honestly, and successfully; if they never acted except on certainty — never acted till everything dark was cleared up, and every objection removed, they would never act at all.

IV. IT IS UNREASONABLE TO DEMAND MORE, WHEN GOD HAS ALREADY DONE SO MUCH IN YOUR BEHALF, ESPECIALLY WHEN YOU HAVE NOT MADE IMPROVEMENT OF WHAT HE HAS DONE. The Jews might have known, from the ancient prophecies, that Christ was to suffer an ignominious death. It was unreasonable.

V. Your DEMANDS ARE UNREASONABLE, BECAUSE GOD HAS PROVED IT BY TESTING THEM. YOU HAVE MADE SIMILAR DEMANDS BEFORE; GOD HAS CONDESCENDED TO COMPLY WITH THEM, AND YET YOU DID NOT, EVEN THEN, KEEP THE PROMISES YOU HAD MADE. Time and again had the Pharisees asked Jesus to give them a sign that they might see and believe. Signs He had given them, the most stupendous and convincing; yet they were not more ready to receive Him than before. And even when He rose from the dead, they still rejected Him.

VI. YOUR DEMANDS ARE UNREASONABLE, BECAUSE, IN THE VERY ACT OF MAKING THEM, YOU ADMIT WHAT JUSTIFIES YOUR CONDEMNATION. The Pharisees said, "He saved others." They admitted that He had wrought miracles. Thus, by the very justification which they attempted, they condemned themselves. So it is with you. Whatever reason you may give for neglecting religion, you admit its Divine authority, its reality, and importance. "Out of thine own mouth will I judge thee, thou wicked servant."

VII. YOUR DEMANDS AND APOLOGIES ARE UNREASONABLE, BECAUSE THEY LAY THE BLAME OF YOUR CONTINUED IMPENITENCE ON GOD.

(S. Harris.)

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KJV: Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save.

WEB: Likewise, also the chief priests mocking among themselves with the scribes said, "He saved others. He can't save himself.