Matthew 12:38

Then. For the relationship of vs. 38-42 to the preceding section of ch. 12 see on v. 22.

Certain of the scribes. Almost the entire chapter is concerned with instances of Pharisaic opposition to Christ (see vs. 2, 14, 24, 38). Only vs. 46-50 deal with another subject. Concerning the scribes see p. 55; see on Mark 1:22.

Pharisees. See pp. 51, 52.

Master. Gr. didaskalos, “Teacher.” In addressing Jesus as “Teacher” the scribes and Pharisees were not in any sense admitting Him to be one. It was a simple fact that He was teaching, and didaskalos was the popular form of addressing anyone who taught.

We would see a sign. The request for a sign recorded in ch. 16:1-5 probably occurred during the summer of A.D. 30, about nine months or so after the incident recorded here. In view of the remarkable miracle performed just before this (ch. 12:22, 23; DA 321), the demand for a “sign” (see p. 208; see on Luke 2:12) was nothing short of an insult. It implied that what had occurred was not a miracle, and subtly insinuated that Christ had as yet given no evidence to attest His supernatural claims. What kind of “sign” did they want or expect? Possibly they wished to see some portent in the sky (see Joel 2:30; cf. Rev. 13:13), or a “sign” such as those by which Moses attested his mission before Pharaoh (see Ex. 7:9-13; etc.). Such a sign might have been considered by them a convincing display of supernatural power. During Christ’s trial before the Sanhedrin the Jewish leaders again demanded a miracle (DA 704, 705). Herod made a similar demand, and promised to release Jesus should He perform such a “sign” (DA 729).

The insincerity of all these demands is apparent from the fact that none of those who made them responded favorably to the miracles Christ did perform. Each evidence of divinity only made them the more determined to silence Him, until finally the raising of Lazarus from the dead served to make them redouble their efforts to put Him out of the way.