Now while the Pharisees were gathered together, Jesus asked them a question,
Parallel Translations
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Now while the Pharisees were gathered together, Jesus asked them a question,
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Whyll the Pharises were gaddered togeder Iesus axed the sayinge:
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While the Pharises were gathered together, Iesus asked them,
Cross-references (4)
Passages linked to Matthew 22:41 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Mark 12:35-37 Jesus responded, as he taught in the temple, “How is it that the scribes say that the Christ is the son of David? For David himself said in the Holy Spirit, ‘The Lord said to my Lord, “Sit at my right hand, until I make your enemies the footstool of your feet.” ’ Therefore David himself calls him Lord, so how can he be his son?” The common people heard him gladly.
- Luke 20:41-44 He said to them, “Why do they say that the Christ is David’s son? David himself says in the book of Psalms, ‘The Lord said to my Lord, “Sit at my right hand, until I make your enemies the footstool of your feet.” ’ “David therefore calls him Lord, so how is he his son?”
- Matthew 22:34 But the Pharisees, when they heard that he had silenced the Sadducees, gathered themselves together.
- Matthew 22:15 Then the Pharisees went and took counsel how they might entrap him in his talk.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (19 sources)
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Geneva Bible translators 1599 · Public Domain Christ proveth manifestly that he is David’s son according…
Christ proveth manifestly that he is David’s son according to the flesh, but otherwise, David’s Lord, and very God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 41 While the Pharisees were gathered together, Jesus asked…
41 While the Pharisees were gathered together, Jesus asked them,
Ver. 41. While the Pharisees were gathered] i.e. Before the former meeting was dissolved. We should watch for and catch at all opportunities of working upon the worst. Dr Taylor preached every time he could get his people together, holy day or else.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Mark hath this story shortly, repeating only the substance…
Mark hath this story shortly, repeating only the substance of it, Mar 12:35-37; adding nothing to it, but concluding, And the common people heard him gladly. Luke repeateth it as shortly, Luk 20:41,44. For the right understanding of this discourse of our Saviour to the Pharisees, we must know, that though the Pharisees and the Jews in general did expect a Messiah or a Christ, yet they expected no more of him, or in him, than that he should be a man, the son of David, descended from his family, according to the promise, Isa 9:6; and dreamed only of a secular prince, who should deliver them from their enemies, and restore them to their ancient civil liberties. Christ seeing a pack of them together, took the liberty, which he had allowed them towards himself, to propound a question or two to them. His question was, What think ye of Christ? Not of himself, but of the Messiah whom they expected; whose Son he should be.
They say unto him, The Son of David, that is, one who should in a right line be descended from David. This was a constant and uncontrolled tradition amongst them. Hence Mark saith, the question was propounded, How say the scribes? Luke, How say they that Christ is, that is, is to be, the Son of David? This was a commonly received opinion amongst them, which our Saviour by the next words doth not contradict, but only argues that he must needs be something more; for, saith he, How then doth David in spirit call him Lord? Psa 110:1. Mark saith, David himself said by the Holy Ghost. David was a prophet, sand spake by inspiration from the Holy Ghost. Act 1:16; 2:30. Luke saith, in the book of Psalms; whence we may observe, that Psa 110:1-7 was David’s Psalm, not a Psalm composed by some other for David, as some contend. Would David have called him Lord, whom he knew to be merely his son, one that should only descend from him? He would have said, The Lord said to my son, or, will say to my son.
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The Lord said, Jehovah said, unto my Lord, Sit thou at my right hand. Would David, speaking prophetically by the Holy Ghost concerning the Messiah, had he believed he was to be his son, and no more, have said that Jehovah should say unto him, Sit at my right hand, a place of the highest honour, dignity, and favour, until I make thine enemies thy footstool, that is, for ever? For until doth not signify a determinate time. See Poole on "Mat 1:25".
If David then call him Lord, how is he his son? That is, how is he then no more than his son, no more than a mere man? Our Saviour by this argument doth neither go about to prove that the Christ was not to be the Son of David, nor that he was the Messias himself, but that their expected Messias or Christ must be more than a mere man, otherwise David would never have called him Lord, nor yet prophesied that Jehovah should call him to sit at his right hand. Matthew concludes with telling us, that as the Sadducees and the scribes were nonplussed before, so now the Pharisees’ mouths were also stopped. Mark saith, The common people heard him gladly. Matthew saith, No man was able to answer him a word, neither durst any man ask him any more questions. Nor shall we hear of their troubling him with disputes any more; they now see disputing will not do their business, their next business is to consult how to take away his life; which is always the course of proud and malicious men, given over of God to ruin, to conceal their convictions, and proceed to execute their lusts and malice, rather than they will not have their ends. But before they meet with a fit opportunity we shall have some excellent discourses from our Saviour to the disciples and the multitude.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain The Pharisees had often put forth several questions maliciously…
The Pharisees had often put forth several questions maliciously unto Christ, and now Christ puts forth one question innocently unto them; namely, What the thought of the Messiah whom they expected? They reply, that he was to be The son of David, a secular prince descending from David, that should deliver them from the power of the Romans, and restore them to their civil rights. This was the notion they had of the Messiah, that he should be a man, the Son of David, and nothing more.
Our Saviour replies, Whence is it then that David calls the Messiah Lord? The Lord said unto my Lord Psa 110:1; how could he be both David’s Lord, and David’s son? No son is lord to his father; therefore if Christ were David’s sovereign, he must be more than man, more than David’s son. As man, so he was David’s son; as god-man, so he was David’s Lord.
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Note hence, That although Christ was truly and really man, yet he was more than a bare man: he was Lord unto, and was the salvation of his own forefathers.
Note, 2. That the only way to reconcile the scriptures which speak concerning Christ, is to believe and acknowledge him to be God and man in one person. The Messiah, as a man, was to come forth out of David’s loins; but as a god-man, he was David’s sovereign and Saviour. As man, he was his father’s son; as God, he was Lord to his own father.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain The Lord said unto my Lord,.... By the Lord…
The Lord said unto my Lord,.... By the Lord that said, is meant "Jehovah" the Father, who said the following words at the time of Christ's ascension, and entrance into heaven, after he had finished the great work of man's salvation; prophetically delivered by the Psalmist, under the inspiration of the Spirit of God, being what was before purposed and promised: by "my Lord", the person spoken to, the Messiah is designed, who was David's "Adon", or Lord, by right both of creation and redemption: as God, he made him: and as the Messiah and Saviour, redeemed him; and on both accounts had a right to rule over him. The words said unto him are,
sit thou on my right hand; which is a figurative phrase, and expressive of the exaltation, dignity, power, and authority of the Messiah; and of an honour done to him, which was never granted to the angels, nor to any mere man:
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till I make thine enemies thy footstool; till all the enemies of him, and his people, are subdued under him; carnal professors, as the Pharisees, and profane sinners, who neither of them would have him to rule over them; the world, the devil, antichrist, and all the powers of darkness, and the last enemy, death itself. That these words were spoken of the Messiah, and therefore pertinently cited, and properly applied to him, by Jesus, is evident from the silence of the Pharisees; for had it not been the generally received sense of the Jewish church, they would, at once, have objected it to him; which might, in some measure, have relieved them under that distress, into which they were brought by this passage proposed unto them: but by their silence they acknowledged, that the Psalm was wrote by David; that it was wrote by him under the inspiration of the Spirit of God; and that the Messiah was the subject of it. And the same is owned by some of their doctors, ancient, and modern,
"Says R. Joden, in the name of R. Chijah, in time to come the holy blessed God will cause the king Messiah to sit at his right hand; as it is said, "the Lord said unto my Lord", &c. (f).
And the same says, R. Berachiah, in the name of R. Levi, elsewhere (g). And, says, another of their writers (h),
"we do not find any man, or prophet, whose birth was prophesied of before the birth of his father and mother, but Messiah our righteousness; and of him it is intimated, "from the womb of the morning", &c. i.e. before the womb of her that bore thee was created, thy birth was prophesied of: and this these words respect, "before the sun, his name is Yinnon", Psa 72:17 i, e. before the creation of the sun, the name of our Messiah was strong and firm, and he shall sit at the right hand of God; and this is what is said, "sit at my right hand".
In some writings of the Jews, esteemed by them, very ancient (i), the "Adon" or Lord, to whom these words are spoken, is interpreted of Messiah ben Joseph, whom they make to sit at the right hand of Abraham; which, though a false interpretation of the words, carries in it some marks and traces of the ancient sense of them: yea, even some of the more modern Jews (k) have owned, that they belong to the Messiah, and apply them to him. Though others, observing what confusion their forefathers were thrown into by Jesus, and what improvement his followers have made of this sense of the words since, have quitted it, and introduced strange and foreign ones. Some (l) of them would have Abraham the patriarch to be the subject of this Psalm; and that it was composed either by Melchizedek or by Eliezer, the servant of Abraham; or by David, on account of the victory Abraham obtained over the four kings, in rescuing his kinsman Lot: but Melchizedek could not be the author of it, because he was a far greater person than Abraham; he blessed him, and took tithes of him, and therefore would not call him Lord. Eliezer might indeed, as being his servant; but then he could not assign to him a seat at the right hand of God, or say of him, that he had an everlasting priesthood, after the order of Melchizedek: and though the Psalm was composed by David, yet not on the above account, for the same reasons. Nor is David the subject of it, as others (m) have affirmed; for it cannot be thought that David would say this of himself, or call himself his Lord, which this sense of the words makes him to do: and whereas others of them say, that it was wrote by one of the singers concerning him; it may be replied, that the title declares the contrary: besides, David is not ascended into heaven, nor is he set down at the right hand of God, nor had he any thing to do with the priesthood, much less was he a priest after the order of Melchizedek, and that for ever: but all is true of the Messiah Jesus, of whose kingdom and priesthood, sufferings, and exaltation, conquest of his enemies, and success of his Gospel, this whole Psalm is a very plain and manifest prophecy.
(f) Midrash Tillira in Psal. xviii. 35. apud Galatin. de Cath. ver. arcan. l. 8. c. 24. (g) R. Moses Hadarsan in Gen. xviii. 1. apud ib. (h) R. Isaac Arama in Gen. xlvii. 6. spud ib. l. 3. c. 17. (i) Zohar in Num. fol. 99. 2. & Raya Mehimna, in ib. in Gen. fol. 37. 3. (k) R. Saadiah Gaon in Dan. vii. 13. Nachman. disp. cure Paulo. p. 36, 55. (l) Zohar in Gen. fol. 60. 3. Jarchi in Psal. cx. 1. Vet. Nizzachon, p. 179, 180. (m) Kimchi & Aben Ezra in Psal. cx. 1. R. Isaac Chizuk Emuna, par. 1. c. 40. p. 321.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 41. While the Pharisees were gathered together] Jesus…
Verse 41. While the Pharisees were gathered together] Jesus asks a question in his turn, utterly to confound them, and to show the people that the source of all the captious questions of his opponents was their ignorance of the prophecies relative to the Messiah.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Mat 22:41-46. While the Pharisees were gathered, &c. —…
Mat 22:41-46. While the Pharisees were gathered, &c. — That is, during this conference, expecting to have found an opportunity to insnare him, as he was still teaching the people in the temple; Jesus asked them — “The Pharisees, having in the course of our Lord’s ministry proposed many difficult questions to him, with a view to try his prophetical gifts, he, in his turn, now that a body of them was gathered together, thought fit to make trial of their skill in the sacred writings. For this purpose he publicly asked their opinion of a difficulty concerning the Messiah’s pedigree, arising from Psalms 110 : What think ye of Christ? whose son is he? — Whose son do you expect the Messiah to be, who was promised to the fathers? They say unto him, The son of David — This was the common title of the Messiah in that day, which the scribes taught them to give him, from Psa 89:35-36; and Isa 11:1.” He saith, How then doth David in spirit, rather, by the Spirit; that is, by inspiration; call him Lord — If he be merely the son, or descendant of David? if he be, as you suppose, the son of man, a mere man? “The doctors, it seems, did not look for any thing in their Messiah more excellent than the most exalted perfections of human nature; for, though they called him the Son of God, they had no notion that he was God, and so could offer no solution of the difficulty. Yet the latter question might have shown them their error. For if the Messiah was to be only a secular prince, as they supposed, ruling the men of his own time, he never could have been called Lord by persons who died before he was born; far less would so mighty a king as David, who also was his progenitor, have called him Lord. Wherefore, since he rules over, not the vulgar dead only of former ages, but even over the kings from whom he was himself descended, and his kingdom comprehends the men of all countries and times, past, present, and to come, the doctors, if they had thought accurately upon the subject, should have expected in their Messiah a king different from all other kings whatever. Besides, he is to sit at God’s right hand till his enemies are made the footstool of his feet; made thoroughly subject unto him. Numbers of Christ’s enemies are subjected to him in this life; and they who will not bow to him willingly, shall, like the rebellious subjects of other kingdoms, be reduced by punishment. Being constituted universal judge, all, whether friends or enemies, shall appear before his tribunal, where by the highest exercise of kingly power, he shall doom each to his unchangeable state.” And no man was able to answer him a word — None of them could offer the least shadow of a solution to the difficulty which he had proposed. Neither durst any man ask him any more questions — “The repeated proofs which he had given of the prodigious depth of his understanding, had impressed them with such an opinion of his wisdom, that they judged it impossible to insnare him in his discourse. For which reason they left off attempting it, and from that day forth troubled him no more with their insidious questions.” — Macknight.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Jesus proposes a question concerning the Messiah - See…
Jesus proposes a question concerning the Messiah - See also Mar 12:35-37; Luk 20:41-44.
Mat 22:41
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While the Pharisees ... - Jesus, having confounded the great sects of the Jews, proceeds, in his turn, to propose to them a question for their solution.
This was done, not for the purpose of vain parade and triumph, but:
1.To show them how ignorant they were of their prophecies.
2.To humble them in view of their ignorance.
3.To bring to their attention the true doctrine respecting the Messiah - his being possessed of a character superior to that of David, the most mighty king of Israel - being his Lord, at the same time that he was his descendant.
Mat 22:42
What think ye of Christ? - What are your views respecting the Messiah, or “the Christ,” especially respecting his “genealogy?” He did not ask them their mews respecting him in general, but only respecting his ancestry.
The article should have been retained in the translation - the Christ or the Messiah. He did not ask them their opinion respecting himself, his person, and work, as would seem in our translation, but their views respecting the Messiah whom they expected.
Whose son is he? - Whose “descendant?” See the notes at Mat 1:1.
The son of David - The descendant of David, according to the promise.
Mat 22:43
How then ... - How is this doctrine that he is “descended” from David consistent with what David says when he calls him “lord?” How can your opinion be reconciled with that? That declaration of David is recorded in Psa 110:1. A “lord” or master is a superior. The word here does not necessarily imply divinity, but only superiority. David calls him his superior, his lord, his master, his lawgiver, and expresses his willingness to obey him. If the Messiah was to be merely a descendant of David, as other men descended from parents if he was to have a human nature only if he did not exist when David wrote - with what propriety could he, then, call him his lord?
In spirit - By the inspiration of the Holy Spirit. As a prophet, Act 2:30; Act 1:16; 2Sa 23:2.
Mat 22:44
The Lord said ... - This is the language of David.
“Yahweh said to “my” lord “the Messiah” - sit thou,” etc. This was a prediction respecting the exaltation of Christ. To be raised to the right hand of a king was significant of favor, trust, and power. See the notes at Mat 20:21. This was done respecting Christ, Mar 16:19; Act 7:55; Rom 8:34; Eph 1:20; Heb 1:3; Heb 8:1; Heb 10:12. “Thine enemies thy footstool.” A footstool is that which is under the feet when we are sitting implying that we have it under subjection, or at our control. So, Christ shall put all enemies under his feet - all his spiritual foes - all that rise up against him, Psa 2:9, Psa 2:12; Heb 10:13; 1Co 15:25.
Mat 22:45
If David ... - If he was then David’s lord if he was his superior - if he had an existence at that time how could he be descended from him? They could not answer him.
Nor is there any way of answering the question but by the admission that the Messiah was divine as well as human; that he had an existence at the time of David, and was his lord and master, his God I and king, and that as man he was descended from him.
Remarks On Matthew 22
1. Multitudes of people, who are invited to be saved, reject the gospel and perish in their sins, Mat 22:3.
2. If they perish, they only will be to blame. The offer was freely made, the salvation was provided, and the only reason why they were not saved was that they would not come, Mat 22:3.
3. Attention to the affairs of this life, the love of the world, will shut many out of the kingdom of heaven, Mat 22:5. Some attention to those things is necessary; but such a devotion to these things as to lead to the loss of the soul never can be right.
4. It is treating God ungratefully to reject his gospel, Mat 22:3-5. He has sent his Son to die for us; he has entreated us to be saved; he has followed us with mercies; and to reject all these, and refuse to be saved, is to treat him with contempt, as well as to overwhelm ourselves in condemnation. “Man has no right to be damned.” He is under the most solemn obligations to be “saved;” and after what God has done for us, deep and dreadful woe will await us if we are so foolish and wicked as to be lost.
5. Many of the poor and needy will be saved, while the haughty and rich will perish forever, Mat 22:9-10.
6. Let those who make a profession of religion look often to the great day when Christ will search them, Mat 22:11. There is a day coming that will try us. His eye will be upon us. He will read our hearts, and see whether we are clothed in his righteousness, or only the filthy rags of our own.
7. A profession of religion will not save us, Mat 22:11-13. It is foolish to deceive ourselves. Nothing but genuine piety, true faith in Jesus, and a holy life, will save us. God asks not profession merely, but the heart. He asks not mockery, but sincerity; not pretension, but reality.
8. The hypocrite must perish, Mat 22:13. It is right that he should perish. He knew his Master’s will and would not do it. He must perish with an awful condemnation. No man sins amid so much light, none with so high a hand. No sin is so awful as to attempt to deceive God, and to palm pretensions on him for reality.
9. Pretended friends are sometimes more dangerous than avowed enemies, Mat 22:16. Pretended friendship is often for the purpose of decoying us into evil. It throws us off our guard, and we are more easily taken.
10. The truth is often admitted by wicked people from mere hypocrisy, Mat 22:16. It is only for the purpose of deceiving others and leading them into sin.
11. Wicked people can decide correctly on the character of a public preacher, Mat 22:16. They often admit his claim in words, but for an evil purpose.
12. It may be right for us sometimes to attend to artful and captious questions, Mat 22:18. It may afford opportunity to do good; to confound the wicked and to inculcate truth.
13. No cunning can overreach God, Mat 22:18. He knows the heart, and he perceives the wickedness of all who attempt to deceive him.
14. It is right, and it is our duty to obey the law of the land, when it does not contravene the law of God, Mat 22:21. “Conscientious Christians make the best citizens.” Compare the notes at Rom 13:1-7.
15. We should give honor to civil rulers, Mat 22:21, We should pay respect to the office, whatever may be the character of the ruler. We should speak well of it, not abuse it; yield proper obedience to its requirements, and not rebel against it. Men may be wicked who hold an office, but the office is ordained by God Rom 13:1-2; and for the sake of the office we must be patient, meek, submissive, and obedient, Mat 23:3.
16. Yet we are to obey civil rulers no further than their commands are consistent with the law of God, Mat 22:21. God is to be obeyed rather than man; and when a civil ruler commands a thing contrary to the laws of the Bible and the dictates of our consciences, we may, we must resist it, Act 5:29.
17. The objections of people to the doctrines of the Bible are often founded on ignorance of what those doctrines are, and distrust of the power of God, Mat 22:29. People often set up a notion which they call a doctrine of the Bible, and then fight a shadow, and think they have confuted the truth of God, while that truth was, in fact, untouched. It is a totally different thing from what they supposed.
18. When people attack a doctrine they should be certain that they under stand it, Mat 22:29. The Sadducees did not understand the true doctrine of the resurrection. The inquiry which they should have made was whether they had correct views of it. This is the inquiry which people ought always first to make when they approach a doctrine of the Bible.
19. We learn the glory and happiness of the state after the resurrection, Mat 22:30 (Luke). We shall be in some respects equal to the angels. Like them we shall be free from sin, suffering, and death. Like them we shall be complete in knowledge and felicity. Like them we shall be secure of eternal joy. Happy are those - the good of all the earth who shall have part in that resurrection of the just!
20. The dead shall be raised, Mat 22:31-32. There is a state of happiness hereafter. This the gospel has revealed; and it is the most consoling and cheering truth that has ever beamed upon the heart of man.
21. Our pious friends that have died are now happy, Mat 22:31-32. They are with God. God is still their God. A father, or mother, or sister, or friend that may have left us is there in perfect felicity. We should rejoice at that, nor should we wish them hack to the poor comforts and the many sufferings of this world.
22. It is our duty to love God with all the heart. Mat 22:37. No half, formal, cold, and selfish affection comes up to the requirement. It must be full, entire, absolute. It must be pleasure in all his attributes - his justice, his power, his purposes, as well as his mercy and his goodness. God is to be loved just as he is. If man is not pleased with his whole character he is not pleased with him at all.
23. God is worthy of love. He is perfect. He should be loved early in life. Children should love him more than they do father, or mother, or friends. Their first affections should he fixed on God, and fixed on him supremely, until they die.
24. We must love our neighbor, Mat 22:39. We must do to all as we would have them do to us. This is the law and the prophets: this is the way of justice, of peace, of kindness, of charity, of benevolence. If all men obeyed these laws, the earth would be a paradise, and man would taste the bliss of heaven here below.
25. We may ask here of each one, What think you of Christ? Mat 22:42. What do you think of the necessity of a Saviour? What do you think of his nature? Is he God as well as man, or do you regard him only as a man? What do you think of his character? Do you see him to be lovely and pure, and is he such as to draw forth the warm affections of your heart? What do you think of salvation by him? Do you depend on him, and trust in him, and expect heaven only on the ground of his merits? Or, do you reject and despise him, and would you have joined in putting him to death? Nothing, more certainly tests the character, and shows what the feelings are, than the views which we entertain of Christ. Here error is fatal error; but he who has just views of the Redeemer, and right feelings toward him, is sure of salvation.
26. We have in this chapter an illustrious specimen of the wisdom of Jesus. He successfully met the snares of his mighty and crafty foes, and with infinite ease confounded them. No art of man could confound him. Never was wisdom more clear, never more triumphant.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain THE LORD’S QUESTION TOUCHING THE CHRIST, Mat_22:41-46.
THE LORD’S QUESTION TOUCHING THE CHRIST, Mat_22:41-46.
41. Jesus asked them — The Lord has answered all their questions one by one as the opposers brought them forth. He will now turn the tables upon them to try them with a most deep and all-important question.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (41) While the Pharisees were gathered together.—St. Mark and…
(41) While the Pharisees were gathered together.—St. Mark and St. Luke add here, as St. Matthew does in Mat_22:46, that “no man dared ask Him any more questions.” They have recourse from this time forth to measures of another kind, and fall back upon treachery and false witness. It was now His turn to appear as the questioner, and to convict the Pharisees of resting on the mere surface even of the predictions which they quoted most frequently and most confidently as Messianic.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 41-46. Christ"s question to the Pharisees concerning the…
Vers. 41-46. Christ"s question to the Pharisees concerning the Messiah. (Mar_12:35-37 Luk_20:41-44)
Jesus asked them. He spake generally to the assembled crowd in the temple (Mark), addressing no one in particular. The questioned becomes the questioner, and this with a great purpose. He had silenced his opponents, and opened profundities in Scripture hitherto unfathomed; he would now raise them to a higher theology; he would place before them a truth concerning the nature of the Messiah, which, if they received it, would lead them to accept him. It was as it were a last hope. He and the Pharisees had some common ground, which was wanting in the case of the Sadducees and Herodians; (comp Act_23:6) he would use this to support a last appeal. Let us observe the Divine patience and tenderness of Christ. Not to gain a victory over inveterate enemies, not to expose the ignorance of scribe and Pharisee, not to exhibit his own profound knowledge of the inner harmonies of God"s Word, does he now put this question. He desires to win acceptance of his claims by the unanswerable argument of the Scripture which they revered; let them consider the exact meaning of a text often quoted, let them weigh each word with reverent care, and they would see that the predicted Messiah was not merely Son of David according to earthly descent, but was Jehovah himself; and that when he claimed to be Son of God, when he asserted, "I and my Father are one," he was vindicating for himself only what the prophet had affirmed of the nature of the Christ. He had, so to speak, hope that some among his hearers would accept this teaching, and save themselves amid that untoward generation. It was when this last hope failed, when he saw nothing but hardened hearts and wilful prejudice, that he uttered the woes and predictions in the following chapter.
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Vers. 41-46. The Divine Christ.
The often quoted question, "What think ye of Christ?" should be, "What think ye of the Christ?" Jesus was not asking the Pharisees for an opinion about himself, the speaker addressing them, as he had asked his disciples on a previous occasion. (Mat_16:13) He was referring to the Jewish expectation of the Messiah, and without now pressing his own claim to be the Messiah, he was asking what idea the Pharisees had as to this great Hope of Israel. They had been questioning him; he now turns upon them with a penetrating inquiry.
I THERE IS TESTIMONY TO THE CHRIST IN THE OLD TESTAMENT. Jesus quotes ancient prophecy. It may be said that he would thus find an argumentum ad hominem when arguing with a Jew. But it is evident that our Lord appealed to the Old Testament as to an authority which he himself valued. Thus he gives his own authority to support the Divine message of the prophets, and he justifies us in searching these Scriptures for the testimony they bear concerning him. (Joh_5:39) The value of the Old Testament in this respect is not that it shows how certain men were gifted with a miraculous foresight, by means of which they predicted the advent and life of Christ. This would be interesting chiefly as throwing light on the powers of the prophets, but it would not be of much practical use to us. We may see the Old Testament setting forth important truths about Christ. It foreshadows in a way to prepare the reader for understanding Christ. Thus it has its own gospel message.
II THE OLD TESTAMENT TESTIFIES TO THE DIVINE GLORY OF THE CHRIST. Jesus selects one striking instance of this specific testimony. Psalm 110. plainly represents the Messiah as greater than David, for, while written in the name of the king, it yet makes the founder of the Jewish dynasty address his descendant as "my Lord." This argument holds good, whether we believe the psalm to have been composed by the shepherd-king, or follow the recent criticism that rejects its Davidic authorship. For even in the latter case, it is plain that the inspired writer of the psalm taught that the Messiah was to be so much greater than his famous ancestor that it would be seemly for David to address him as "my Lord." This truth, then, was in the Old Testament. Yet those who most honoured their ancient Scriptures did not perceive it. We need the Spirit of Christ to help us to understand the prophecies of Christ.
III OUR LORD GAVE THE HIGHEST INTERPRETATION TO THE OLD TESTAMENT PROPHECIES OF THE CHRIST. This tact is important in itself, as a light on the prophecies. But it is much more weighty when we consider it in relation to Jesus himself. We know that he claimed to be the Messiah, although he did not make that claim public till the end of his life. Therefore his interpretation of prophecy must be applied to his thought about himself. He was calm, unselfish, unambitious, lowly in heart and life. Yet he argued for the very highest attributes of the Name which he knew to be his own. Was he not speaking out of the depth of his self-consciousness? If he used such words as are here before us, he could not have been satisfied with being regarded as only a man. In veiled language to the Jews, but in language that is open as the day to us, Jesus claims to be Divine, and his character, his life, and his work all agree with his unique claim. W.F.A.
Vers. 41-46. Wisdom"s question.
In teaching his interrogators to love God, Jesus proceeds to direct them to the God they ought to love. This question, "What think ye of Christ?" was put to a representative assembly Herodians, Sadducees, scribes or Karaites, and especially Pharisees, beside his disciples and the people. By proposing this one question of moment, Jesus proves the folly of those who by malevolent questions would prove his wisdom. It showed them that ignorance of the prophecies was the source of their captiousness. The question is for us.
I WHAT THINK YE OF THE SONSHIP OF CHRIST?
1. He is the "Son of David.
(1) The covenant, of God was established with David. This purported that Messiah should appear in his line. The promise of the saving Seed was limited to Seth in the family of Adam; then to Shem in the family of Noah; then to Abraham in the line of Shem. The covenant was carried on from Abraham through Isaac to Jacob, and from Jacob through Judah to David. (cf. 2Sa_7:12-17 Psa_89:27-37)
(2) Thenceforward "the Son of David" became a prophetic title of Messiah. (see Isa_9:7 Isa_11:1 Jer_23:5, 6 33:15, 16) The "Son" of whom David sings in his psalms referred to Solomon only as the type of Messiah. (see Psa_72:1)
(3) "Is not this the carpenter"s son?" But the "carpenter" was "of the house and lineage of David." So was Mary the poor virgin. What vicissitudes in families! How God makes grandeur to spring out of humiliation!
(4) Why are not the Jews convinced that Messiah must have appeared before the destruction of Jerusalem? For the national genealogies then perished, and nobody can now prove himself to be the son of David. But the genealogy of Jesus was proved at the enrolment for the taxation in the days of Caesar Augustus, when the records were intact, and is recited in the Gospels.
2. He is the Son of God.
(1) "Jehovah said unto Adonai." This term is properly applied to superiors, sometimes it is by courtesy given to equals, but never to inferiors. David, as an independent monarch, acknowledges no superior but God.
(2) "David in the Spirit called him Lord." Note: Jesus here credits the Old Testament writers with Divine inspiration. (cf. 2Sa_23:2 Act_1:16 Act_2:30) David in the Holy Spirit of prophecy called him Lord.
(3) He was David"s Lord before he became his Son. What can more emphatically mark the Divinity of Christ? How else could he be David"s Lord, who was not to be born for ages after him, and was certainly to exercise no secular dominion over him?
3. He is at once the Son of David and the Son of God.
(1) As the Son of David, his humanity was real. As the Lord of David, his Divinity is evident. Acknowledge here the glorious mystery of the Incarnation.
(2) This mystery Jesus more fully unfolded after his resurrection. (see Rev_22:16)
(3) So is he qualified to be the one Mediator between God and man.
(4) In his Divine humanity Jesus pledges our regeneration and transfiguration.
II WHAT THINK YE OF HIS CHRISTSHIP? As the Sonship is a rule of nature, the Christship is a title of office.
1. As the Christ he is our Prophet.
(1) Moses calls universal attention to him in this capacity. (see Deu_18:15, Deu_18:19) And in this capacity he is authenticated. (see Mat_17:5)
(2) In his character of Prophet or Teacher he silenced the gainsaying of Herodians, Pharisees, Karaites, and Sadducees.
(3) As the great Prophet he gives us his perfect law of liberty with the institution of the ministry to proclaim it. He also gives us with his Word his own Holy Spirit of illumination. "A wonderful fashion of teaching he hath.
2. As the Christ he is our Priest.
(1) A Priest not after the order of Aaron. For "our Lord sprang out of Judah". (see Heb_7:13, Heb_7:14) Yet Aaron was his type.
(2) His priesthood is "after the order of Melchizedek." So we learn from the psalm here quoted. (Ps 110) His priesthood is royal. It is made with an oath. It is a priesthood in the heavens. The ascension of Christ is referred to in every instance in which the hundred and tenth psalm is quoted in the New Testament. It is an unchangeable and an everlasting priesthood.
(3) Our great Priest offers himself in sacrifice for us. When Cyrus took the King of Armenia and his son Tigranes prisoners, with their wives and children, and upon their humble submission gave them their liberties and their lives, Tigrancs, as they were returning home, asked his wife, "What thinkest thou of Cyrus? Is he not a comely and a proper man, of a majestic presence?" "Truly," said she, "I know not what manner of man he is; I never looked upon him." "Why," said he, "where were thine eyes all the while?" "I fixed mine eyes all the while," said she, "upon him meaning her husband who, in my hearing, offered to Cyrus to lay down his life for my ransom.
3. As the Christ he is our King.
(1) He is the King of glory. Sitting on the right hand implies participation in the regal power. But the Lord of David is on the right hand of Jehovah.
(2) His rule is spiritual. The dominion to which David himself is subject implies a heavenly King and a heavenly kingdom.
(3) Christ subdues his enemies by the power of love. Those who comply with his terms of salvation he makes victorious over sin, death, and hell.
(4) Those who refuse the rule of love will be compelled to feel the rod of iron. (see Psa_110:5, Psa_110:6)
We may estimate our character by our views of Christ. Some do not think of him at all. Some think too meanly of him, Some think too hardly of him. His true bride will esteem him "the fairest among ten thousand, and the altogether lovely. J.A.M.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 41. While the Pharisees were gathered. Compare Mark 12:35–37;…
41. While the Pharisees were gathered. Compare Mark 12:35–37; Luke 20:21–44.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Mat_22:44. Sit thou on My right hand.—As having gloriously…
CRITICAL NOTES
Mat_22:44. Sit thou on My right hand.—As having gloriously finished the work which was given Thee to do, and in which I rest satisfied and well pleased (Morison). As My co-regent, having power equal to Mine (Carr).
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MAIN HOMILETICS OF THE PARAGRAPH.—Mat_22:41-46
A counter-attack.—Hitherto various bodies of conspirators have put their questions to Christ. Now the case is reversed. Before the discomfited Pharisees have retired—whilst they still remain gathered together—in the deep silence which follows—He puts a question, or rather, two questions, to them. In the passage before us we see:
1. The basis these questions stood on.
2. The difficulties they presented.
3. The effects they produced.
I. The basis they stood on.—This was to be found in the common convictions of both the Pharisees and the Saviour. Their convictions, on the one hand, as to the scope of those Scriptures which they held in those days in their hands. Both sides believed that these pointed unmistakably to the Messias or Christ. Some thirty years before, when these same or other scribes and Pharisees had been asked by Herod the Great to tell him where this Christ should be born, they had referred him at once to the Scriptures in question (Mat_2:4-5). Just the same, here, tacitly, in asking like information about this Messias or Christ, the Saviour’s first question assumes. Just so here, is assumed also, in the reply of the Pharisees to it. It is taken for granted by both that that question can only be answered by a reference to the writings of the prophets. It is to them alone you must go if you want to know what to believe of the Christ. Their convictions, on the other hand, as to the correctness of the Scriptures in question. On this point, also, we find the Saviour and the Pharisees to be absolutely of one mind. Whatever those Scriptures can be shown to teach must be accepted as true. Clearly, on either side, there is no idea here of anything else. It is just as certain to both that the Scriptures are true as that they speak about Christ. No one cares to prove this because it is what no one denies. No one ever goes so far as to assert it. It is already believed.
II. Hence therefore, next, the peculiar difficulty of the second question propounded.—The authorities referred to had spoken in more places than one on the matter in hand. In some of these places they had spoken of the Christ (as already acknowledged) as the “Son of David.” In another place they are found speaking of Him in a variant way. In words which were believed by all to be those of David himself speaking under the direct influence of the Spirit of God, he speaks of Christ as his Lord. “The LORD said unto my Lord, Sit Thou on my right hand, until I make Thine enemies Thy footstool” (Mat_22:44). The difficulty, therefore, is patent and great. “If David call Him Lord, how is He then his Son?” How can the same person be both at one time; both above and below; both Son and Lord; both subject and sovereign; both under another man and on a level with God? The difficulty is not to be solved by a supposed misinterpretation of either Scriptures referred to. The language of both is too plain. Neither is it to be got rid of by attributing incorrectness to either. From any supposition of that kind, as we have seen already, all are wholly debarred.
III. The effects of these questions.—Or, rather, of this latter one—were of two principal kinds. One was on the spot and immediate. The men that heard it had nothing to say. They could not suggest any explanation of the difficulty propounded. They could not think even of any pretext to offer in lieu. Practised in evasion, skilled in subterfuge, masters in concealment, they could not conceal the true state of the case. They said nothing because they had nothing to say. The other effect was subsequent and remote. The men who heard of this question were affected by it in the same manner and to the same extent as those on the spot. They also had nothing to say to it in the way of reply. Not only so, they had nothing further, so far as this Man was concerned, to propound. Taken in conjunction with the wonderful ease and success with which He had previously answered their subtlest inquiries, this insoluble question of His silenced all of them all the rest of His days (Mat_22:46). As an “attacking” army they had ceased to exist.
So complete a reversement may teach us much as to the difficulties of Scripture. It may teach us:—
1. To expect them.—The more truly Scripture is Holy Scripture, the more likely it is, in the nature of things, to present difficulties sometimes to our minds. The more truly it is above man in its origin the more certain it is to be occasionally above man in its thoughts. How could so deep a truth as that which we know to have lain at the root of the difficulty here presented to the Pharisees, have been presented to their shallow human intelligences so as not to perplex them at first, and in part? It is impossible for an eye accustomed to the darkness of earth to see at first quite clearly in the noon-light of heaven! At first, at any rate, it is simply “blinded” with “excess of light.”
2. To endure them.—If thus things must be we must simply let them be, as reasonable inquirers. Never, in any case, must we regard any of them, as being calls to despair. Not even these Pharisees, in their imperfect faith, appear to have been tempted to this. Because they could not possibly account for what they found foretold about the Messias, they did not therefore say there was none. What we ought rather to learn here, therefore, with our fuller knowledge, is a lesson in hope. What was perplexity to those Pharisees has become confirmation to us! What was darkness to them is a pillar of light to us! Believing, as we do, in a Christ who is both perfect God and perfect man, we see easily how He could be both David’s Lord and David’s Son, and have learned to rejoice, therefore, in the juxtaposition of those very Scriptures which were such utter bewilderment in their eyes. So let us learn to hope, therefore, of other like sources of bewilderment in their turn. Time and truth will know how to transform them also into sources of light!
HOMILIES ON THE VERSES
Mat_22:41-45. David’s Son and David’s Lord.—
1. As it is good to be zealous of the law, so it is necessary to know the Messiah, who redeemeth men from the curse of the law. So our Lord, having answered the Pharisees’ question about the law, asketh them, “What think ye of Christ?”
2. Christ is a very man, lineally descended of David, for He is David’s Son; so say even the Pharisees.
3. Christ is also very God, for He is David’s Lord, equal with the Father.
4. The Son of David and David’s Lord, distinguished from the Father, as one of the persons of the Godhead, is but one person; for David’s God and David’s Son is here spoken of as one person.
5. Christ is fellow-partner of Divine glory with the Father, for “Sit Thou at My right hand” saith the Father.
6. Christ shall not want enemies who shall oppose His kingdom.
7. Christ’s enemies shall be put under His power.
8. There is but one Divine power of the Son and Father, for as the Son reigneth in majesty over His enemies, so the Father putteth them down also; for “Sit Thou till I put them down” is “Reign Thou” till this be done.
9. None can reconcile the speeches in Scripture concerning Christ, except he who believeth and acknowledgeth Him to be God and man in one person; for if David call Him Lord, how is He then his Son? hath no answer but He is both God and man.—David Dickson.
Mat_22:42. The Mediator, the Guarantee of religious life.—Jesus Christ is a name around which a vast accumulation of histories, ideas, beliefs have gathered. Christianity has many aspects; literary, philosophical, moral, historical, political, theological, spiritual, practical. What is the religious aspect of Christianity and of Christ? What is the aspect which exhibits our Lord’s relation to religion, considered as the bond between God and the human soul?
I. Nothing is more certain in the annals of mankind than this, that Jesus Christ lived in Palestine, and was put to death eighteen centuries and a half ago. If this be admitted, His life and death must possess for any intelligent man the highest possible degree of interest. No doubt, at the time, the Cæsar Tiberius was everywhere on the lips and in the minds of men; while the retired religious Teacher, as He seemed to be, in Palestine, was by His teaching, His acts, and the opposition which they aroused, only furnishing a little conversation and excitement to the peasantry and to the officials of a remote province. But if the importance of a life is to be measured by its results in history and to civilization, even although we should put all religious and even moral considerations aside, who would think most of the emperor? Who can deny that, at this moment, explain it how he will, Jesus Christ lives in the hearts of multitudes as the object of most cherished and devoted homage; that He governs the ideas, the aspirations, the social and political action of millions of mankind; that the most active and enterprising section of the human family, still, in various senses, places itself under the shadow of His name and patronage; and that, if He has many opponents, there is no serious probability of His being spiritually or intellectually dethroned?
II. But the question must occur, What was it in Jesus Christ which gave Him, in spite of social and political insignificance, so commanding, so unrivalled a position in history? The least answer that can be given is that His character made a profound, an ineffaceable impression upon His contemporaries; an impression so deep and abiding that it moved them, peasants and paupers as they were, to achieve the moral revolution of the civilised world. But the bearing of Jesus Christ is that of One who claims to be the First of all, the Centre of all, with entire simplicity indeed, but also with, unhesitating decision. His words are familiar to our ears; but do we dwell upon their real and awful meaning? What should we think of a religious teacher now who could permit himself to say that eternal life consisted in the knowledge of himself as well as in the knowledge of the Father, etc.? The question arises, how to account for this earnest self-assertion on the part of Jesus Christ? Is our Lord’s language imposture? The suggestion can only be mentioned to be condemned by the entire drift and atmosphere of His life. Is it the hallucination of an enthusiast? “That a Jew should fancy himself the Messiah, and at the same time should strip that character of all the attributes that fired his youthful imagination and heart; that he should start aside from all the feelings and hopes of His age, and should acquire a consciousness of being destined to a wholly new career, and one as unbounded as it was new—this is exceedingly improbable” (Channing.). Was it, then, only the natural manner of an Oriental mind; the habit of seizing truth intuitively and enunciating it authoritatively, in contrast with our western methods of demonstration and argument? But this explanation, even if on other accounts it could be admitted, does not cover the ground required. It does not justify the actual substance and contents of our Lord’s language about Himself. It does not explain the fact that His language about Himself is unlike anything which we find in the Hebrew prophets. The prophets, if you will, announce truth in the intuitive manner; but they do not make themselves the subjects and centres of the truth which they announce. The relation in which Christ claims to stand, both towards the Father and towards mankind, is utterly unanticipated by anything that can be traced in the prophetic literature of Israel. Our Lord’s language about Himself is entirely in harmony with the character of His miracles of power. Also with another phenomenon. He was sinless. The most startling moral feature in this life is that we can trace nowhere in it any, the faintest consciousness of guilt. If we bow before the general impression produced by Christ’s character, and He be taken at His word, He must be believed to be, in the absolute sense, Divine.
III. In Jesus Christ, then, we have the guarantee or bond of religion. He is the means of an actual communication between the soul of man and the Eternal God.—Canon Liddon.
Mat_22:42. Jesus: what do we think of Him? (For children).—
I. Jesus ought not to be despised.—It is said of Handel, the great musician, that while composing the well-known oratorio of “The Messiah,” he was frequently found in tears, and that one day, while sobbing bitterly, it was found that the words which had broken down his spirit were these three words of the prophet Isaiah, “He was despised.” And yet this short saying was abundantly fulfilled when Jesus came to show us His great love. Bishop Villiers tells us the following story: “I once,” says he, “happened to be on a visit to a great castle, situate on the top of a hill. There was a steep cliff, at the bottom of which was a rapid river. Late one night there was a person anxious to get home from that castle, in the midst of a thunderstorm. The night was blackness itself. The woman was asked to wait till the storm was over, but she declined. Next they begged her to take a lantern, that she might be able to keep upon the road from the castle to her home. She said she did not require a lantern, but could do very well without one. She left. Perhaps she was frightened by the storm, but in the midst of the darkness she wandered from the path and fell over the cliff. The next day the swollen river washed to the shore the poor lifeless body of that foolish woman.” Even so there are many persons in our beautiful island home to-day who refuse the Lord Jesus Christ and perish.
II. Jesus ought not to be received with coldness or delay.—Jesus complains very much that many persons do so receive Him. Have you ever read those tender words in Rev_3:20, “Behold I stand at the door and knock”? Learned men tell us that it means, “I have been long standing at the door.” Jesus is kept waiting What a difference there is in the way we go to answer knocks at the door. The postman’s loud double knock makes us run, for who is not pleased to receive letters from friends? And sometimes there comes a timid knock at the back door, which nobody cares to answer. “It’s only a beggar!” some one says, and if the door is not opened, the footsteps turn sadly away. How differently we welcome those we love.
III. Jesus is worthy of our highest reverence and of our best love and obedience.—There are two words uttered by the patriarch Job a great many years ago, that we may all use in reference to Jesus Christ. The words are, “My Redeemer” (Job_19:25). Will you each say of Him just now, “Jesus is my Redeemer.” Ah! that is why I feel that I ought to love Him. “He loved me, and gave Himself for me.”—Robert Brewin.
“What think ye of Christ?”—
I. As to His origin.
1. Son of man.—The ideal of humanity.
2. Son of God.—The Divine essence.
II. As to His character.—
1. Absolutely perfect as human.—Immaculate, unique, complete.
2. The embodiment of the Divine perfections.
III. As to His offices.—
1. Teacher.
2. Saviour.
3. King.—W. W. Whythe.
Admiration of Christ.—Cyrus, in one of his wars, captured an Armenian princess, and, according to the cruel laws of ancient warfare, condemned her to death. Her husband, hearing of her peril, came at once into the camp of the conqueror, and offered to redeem her life with his own. Cyrus was so struck with the man’s magnanimity that he released them both, and declared his purpose to re-instate them, with great power and riches, in their own country. And now, while all the courtiers and captains are praising the generosity of the great king, the woman stands silent and weeping. And when the question was asked of her, “And what do you think of Cyrus?” “I was not thinking of him at all,” she replied. “Of whom were you thinking?” “I was thinking,” said she, fixing her eyes all lustrous with love, shining through her tears, upon her husband, “of the noble man who redeemed my life by offering to sacrifice his own.” Is not this the true attitude of a Christian? Amid the adulation of the world, should we not think most tearfully and tenderly of the Divine Man who redeemed our lives, not by the offer, but by the actual sacrifice of Himself?—Christian World Pulpit.
Mat_22:46. Silenced!—The issue of this disputation is set down to teach us:
1. That all Christ’s enemies will be beaten in disputation and put to silence. The force of Divine truth prudently put forth, is irresistible.
2. The conviction of God’s enemies may be expected, but the conversion of all the convicted can hardly be expected; for they could not answer, and they durst ask no more questions; there is all; we hear of no good use they made of this.—David Dickson.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain Mar 12:35-37; Luk 20:41-44; Mat 22:41-46. “And the Pharisees…
CHRIST THE SON OF DAVID
Mar 12:35-37; Luk 20:41-44; Mat 22:41-46. “And the Pharisees being assembled, Jesus asked them, saying, What do you think concerning the Christ? Whose Son is He? They say to Him, The Son of David. He says to them, How does David in the Spirit call Him Lord, saying, ‘The Lord said unto my Lord, Sit Thou on My fight hand, until I make Thy enemies Thy footstool? [Psa 110:1.] If therefore David calls Him Lord, how is He his Son? And no one answered Him a word, neither did any one from that day dare to ask Him anything.” Whereas on many occasions hitherto our Lord so dumfounded all of His critics as to silence all batteries, now we have really reached the finale of all their quizzical assaults against Him, vainly hoping to capture some remark dropped from His lips. Any other man in all the ages would doubtless have suffered more or less embarrassment, and probably entanglement, if thus beset from day to day by capricious, hostile critics, all combined, their wits under heaviest contribution, to entangle Him if possible. Amid all He is perfectly tranquil, and proves utterly imperturbable, by all the powers of earth and hell, throughout all the vicissitudes of His ministry, arrest, arraignment, and suffering. We see here they readily respond that Christ is the Son of David; but why he calls Him Lord, none of them can answer. This is plain and simple, setting forth in this terse manner His humanity and Divinity, the former being the Son of David, and the latter his Lord.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain J. W. McGarvey's The Fourfold Gospel [CIX. D. Jesus'…
J. W. McGarvey's The Fourfold Gospel [CIX. D. Jesus' Question].
CIX. JEWISH RULERS SEEK TO ENSNARE JESUS. (Court of the Temple. Tuesday, April 4, A. D. 30.) Subdivision D. JESUS' QUESTION WHICH NONE COULD ANSWER. aMATT. XXII. 41-46; bMARK XII. 35-37; cLUKE XX. 41-44.
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a41 Now while the Pharisees were gathered together, bas he taught in the temple, aJesus asked them a question [They had questioned him seeking to expose his lack of wisdom, but the question of Jesus was devoid of retaliation. It was asked to teach a most important lesson], b35 And Jesus answered and said, a42 saying, cunto them, aWhat think ye of the Christ? whose son is he? They say unto him, The son of David. [The answer was true, but it was not all the truth as the Scriptures themselves showed. And this additional truth was what the opposers of Jesus needed to learn.] 43 He saith unto them, bHow say cthey bthe scribes that the Christ is the son of David? cDavid's son? aHow then doth David in the Spirit call him Lord, c42 For David himself saith bsaid in the Holy Spirit, cin the book of Psalms, asaying, bThe Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies the footstool of thy feet. aTill I make thine enemies underneath thy feet? 45 If b37 David himself therefore athen calleth him Lord, how band whence is he his son? [The quotation is from Psa_110:1. The context here shows that the rabbis of that day accepted this Psalm as written by David and as Messianic in meaning. Since then the Jews have denied that the Psalm is Messianic, and that it was written by David; some saying that Abraham, and others that Hezekiah, wrote it. This Psalm speaks of the Messiah as the Lord of David, and other Scriptures call him David's son. So also the Scriptures describe Christ as conquering yet suffering, as divine yet human, as dying yet living, as judged yet judging, etc. The Jewish rulers seem able to grasp only one side of the character of Christ as revealed either in his life or in the Scriptures, and hence they [605] stumbled.] a46 And no one was able to answer him a word, neither durst any man from that day forth ask him any more questions. bAnd the common people heard him gladly. [By all their questioning, the Jews had not been able to weaken public confidence in Christ.]
[FFG 605-606]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain asked them
asked them
Cf. Mat 21:24; Joh 19:7 Jesus’ question is not personal but doctrinal: "Whose son is the Messiah?" Cf.; Act 2:25-36; Rom 1:3; Rom 1:4.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The counter question of Jesus:
The counter question of Jesus:
v. 41. While the Pharisees were gathered together Jesus asked them,
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v. 42. saying, What think ye of Christ? Whose son is He? They say unto Him, The Son of David.
The attack of the Pharisees had failed; their very spokesman had been obliged to admit the truth of Christ’s answer, Mar 12:32-33. But now Christ turns to the attack by proposing a question which would impale His adversaries on the horns of a real dilemma. His question concerns the sonship of Christ, of the Messiah; from what family is He to spring? It is the most momentous subject of investigation before the world, not only at the time of Christ, but at all times. According to the way in which men decide in their estimate of Christ will their fate be decided. A mere head knowledge and lip confession, such as was made here by the Pharisees, who could answer in a mechanical manner glibly enough, is not sufficient for the true believer, as the Lord proceeds to point out in this instance.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Connecting Statement:
Connecting Statement:
Jesus asks the Pharisees a difficult question in order to stop their attempts to trap him.
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Now
This word is used here to mark a break in the main story line. Here Matthew starts to tell a new part of the story when Jesus asks the religious leaders a question.
son ... son of David
In both of these "son" means "descendant."
translationWords
Pharisee
Jesus
Christ
son
David
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 22:41-46 Having successfully defended himself against his opponents’ traps…
22:41-46 Having successfully defended himself against his opponents’ traps (21:23–22:40), Jesus questioned them as to how the Messiah can be called both the son of David and, at the same time, the Lord of David (Ps 110:1).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.