TRV
Translation
Complete Jewish Bible
But he said to them, “How is it that people say the Messiah is David’s son?”
Berean Standard Bible
Then Jesus declared, “How can it be said that the Christ is the Son of David?
World English Bible Messianic
He said to them, “Why do they say that the Messiah is David’s son?
Young's Literal Translation
And he said unto them, `How do they say the Christ to be son of David,
See on the biblical-era map
In the KJVVerse 25,821 of 31,102
Study This Verse
Commentary on Luke 20 verses 39–47
39 ¶ Then certain of the scribes answering said, Master, thou hast well said.
40 And after that they durst not ask him any question at all.
41 And he said unto them, How say they that Christ is David's son?
42 And David himself saith in the book of Psalms, The LORD said unto my Lord, Sit thou on my right hand,
43 Till I make thine enemies thy footstool.
44 David therefore calleth him Lord, how is he then his son?
45 Then in the audience of all the people he said unto his disciples,
46 Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts;
47 Which devour widows' houses, and for a shew make long prayers: the same shall receive greater damnation.
I. II. Main points1. 2. Sub-points
The scribes were students in the law, and expositors of it to the people, men in reputation for wisdom and honour, but the generality of them were enemies to Christ and his gospel. Now here we have some of them attending him, and four things we have in these verses concerning them, which we had before: -
I. We have them here commending the reply which Christ made to the Sadducees concerning the resurrection: Certain of the scribes said, Master, thou hast well said, Luk 20:39. Christ had the testimony of his adversaries that he said well; and therefore the scribes were his enemies because he would not conform to the traditions of the elders, but yet when he vindicated the fundamental practices of religion, and appeared in the defence of them, even the scribes commended his performance, and owned that he said well. Many that call themselves Christians come short even of this spirit.
II. We have them here struck with an awe of Christ, and of his wisdom and authority (Luk 20:40): They durst not ask him any questions at all, because they say that he was too hard for all that contended with him. His own disciples, though weak, yet, being willing to receive his doctrine, durst ask him any question; but the Sadducees, who contradicted and cavilled at his doctrine, durst ask him none.
III. We have them here puzzled and run aground with a question concerning the Messiah, Luk 20:41. It was plain by many scriptures that Christ was to be the Son of David; even the blind man knew this (Luk 18:39); and yet it was plain that David called the Messiah his Lord (Luk 20:42, Luk 20:44), his owner, and ruler, and benefactor: The Lord said to my Lord. God said it to the Messiah, Psa 110:1. Now if he be his Son, why doth he call him his Lord? If he be his Lord, why do we call him his Son? This he left them to consider of, but they could not reconcile this seeming contradiction; thanks be to God, we can; that Christ, as God, was David's Lord, but Christ, as man, was David's Son. He was both the root and the offspring of David, Rev 22:16. By his human nature he was the offspring of David, a branch of his family; by his divine nature he was the root of David, from whom he had his being and life, and all the supplies of grace.
IV. We have them here described in their black characters, and a public caution given to the disciples to take heed of them, Luk 20:45-47. This we had, just as it is here, Mar 12:38, and more largely Mt. 23. Christ bids his disciples beware of the scribes, that is,
1."Take heed of being drawn into sin by them, of learning their way, and going into their measures; beware of such a spirit as they are governed by. Be not you such in the Christian church as they are in the Jewish church."
2."Take heed of being brought into trouble by them," in the same sense that he had said (Mat 10:17), "Beware of men, for they will deliver you up to the councils; beware of the scribes, for they will do so. Beware of them, for," (1.) "They are proud and haughty. They desire to walk about the streets in long robes, as those that are above business (for men of business went with their loins girt up), and as those that take state, and take place." Cedant arma togae - Let arms yield to the gown. They loved in their hearts to have people make their obeisance to them in the markets, that many might see what respect was paid them; and were very proud of the precedency that was given them in all places of concourse. They loved the highest seats in the synagogues and the chief rooms at feasts, and, when they were placed in them, looked upon themselves with great conceit and upon all about them with great contempt. I sit as a queen. (2.) "They are covetous and oppressive, and make their religion a cloak and cover for crime." They devour widows' houses, get their estates into their hands, and then by some trick or other make them their own, or they live upon them, and eat up what they have; and widows are an easy prey to them, because they are apt to be deluded by their specious pretences: for a show they make long prayers, perhaps long prayers with the widows when they are in sorrow, as if they had not only a piteous but a pious concern for them, and thus endeavour to ingratiate themselves with them, and get their money and effects into their hands. Such devout men may surely be trusted with untold gold; but they will give such an account of it as they think fit.
Christ reads them their doom in a few words: These shall receive a more abundant judgment, a double damnation, both for their abuse of the poor widows, whose houses they devoured, and for their abuse of religion, and particularly of prayer, which they had made use of as a pretence for the more plausible and effectual carrying on of their worldly and wicked projects; for dissembled piety is double iniquity.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 39–47. Public domain.
Copy as
TertullianAD 220
Against Marcion Book IV
Now, He did not reject the attestation of those who had assumed His answer to bear this meaning. If, however, the Scribes thought Christ was David's Son, whereas (David) himself calls Him Lord, what relation has this to Christ? David did not literally confute an error of the Scribes, yet David asserted the honour of Christ, when he more prominently affirmed that He was his Lord than his Son,-an attribute which was hardly suitable to the destroyer of the Creator.
TertullianAD 220
Against Marcion Book IV
But how consistent is the interpretation on our side of the question! For He, who had been a little while ago invoked by the blind man as "the Son of David," then made no remark on the subject, not having the Scribes in His presence; whereas He now purposely moots the point before them, and that of His own accord, in order that He might show Himself whom the Mind man, following the doctrine of the Scribes, had simply declared to be the Son of David, to be also his Lord.
Ambrose of Milan (as quoted by Aquinas, AD 1274)AD 397
Catena Aurea by Aquinas
They are not blamed here because they acknowledge Him to be David's Son, for the blind man for so doing was thought worthy to be healed. (Luke 18:42.) And the children saying, Hosanna to the Son of David, (Matt. 21:9.) rendered to God the glory of the highest praise; but they are blamed because they believe Him not to be the Son of God. Hence it is added, And David himself saith in the book of Psalms, The Lord said unto my Lord. (Ps. 110:1.) Both the Father is Lord and the Son is Lord, but there are not two Lords, but one Lord, for the Father is in the Son, and the Son is in the Father. He Himself sits at the right hand of the Father, for He is coequal with the Father, inferior to none; for it follows, Sit thou at my right hand. He is not honoured by sitting at the right hand, nor is He degraded by being sent. Degrees of dignity are not sought for, where is the fulness of divinity.
We must believe then that Christ is both God and man, and that His enemies are made subject to Him by the Father, not through the weakness of His power, but through the unity of their nature, since in the one the other works. For the Son also subjects enemies to the Father, in that He glorifies the Father upon earth. (John 17:6.)
Ambrose of MilanAD 397
EXPOSITION OF THE GOSPEL OF LUKE 10.1-3
Before summarizing his commandments, the Lord included the faith and mercy preceding his passion at the end of his testament. Faith is that we believe Christ is our Lord and God and sits at the right hand of God. … He rebukes those who say that Christ is the Son of David. How then did that blind man deserve healing by acknowledging the Son of David?44 How did the children, saying “Hosanna to the Son of David,” give the glory of their lofty proclamation to God? Here Jesus did not rebuke them because they acknowledged the Son of David but because they do not believe him to be the Son of God. The true faith does not confess one versus the other but both. Although at the beginning we judged to know nothing but Jesus Christ and him crucified, yet now since we are near the judgment, we already do not know Christ only crucified but also wait for him coming in the clouds. The unbeliever looks on the wounds. The faithful one is taken up and runs to meet Christ in the air. Let us therefore believe that Christ is God and man.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
David in truth was both the Father and the servant of Christ, the former indeed according to the flesh, the latter in the Spirit.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 137
The Pharisees did not answer Christ’s question. They did this in spitefulness, or rather against their own selves, for perhaps being convicted by the inquiry the word of salvation would have shined in them. They did not wish to know the truth, but sinfully seizing for themselves the Lord’s inheritance, they denied the heir, or rather wickedly murdered him. They rejected the faith because of their love of leadership, greed for profit, and for their shameful gains.…To remove from them the habit of thinking and speaking of him in a derogatory and scornful manner, he asked them, “How do they say that Christ is David’s Son, etc.?” As I have already remarked, they were silent from malicious motives and thereby condemned themselves as unworthy of eternal life and of the knowledge of the truth.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 137
The Savior asked them, “How do they say that Christ is David’s son? David himself says in the book of Psalms, ‘The Lord said to my Lord, “Sit on my right hand until I place your enemies as a footstool under your feet.” ’ David therefore calls him Lord, and how is he his son?” The beginning of understanding is faith. He says, “If you will not believe, you cannot understand.” The examination of important truths leads to salvation. Emmanuel is the Son and the Lord of David. If anyone would learn in what way he is to understand this, he must certainly begin the exact and blameless examination of his mystery. This was kept in silence from the foundation of the world but has been revealed in the latter ages of the world.
Cyril of Alexandria (as quoted by Aquinas, AD 1274)AD 444
Catena Aurea by Aquinas
Or, that He sits on the Father's right hand proves His heavenly glory. For whose throne is equal, their Majesty is equal. But sitting when it is said of God signifies a universal kingdom and power. Therefore He sitteth at the right hand of the Father, because the Word proceeding from the substance of the Father, being made flesh, putteth not off His divine glory.
We then likewise in answer to the new Pharisees, who neither confess the Son of the holy Virgin to be the true Son of God, nor to be God, but divide one son into two, put the like objections: How then is the Son of David David's Lord, and that not by human lordship, but divine?
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 137
We also will ask the Pharisees of today a similar question. They deny that he who was born of the holy Virgin is very Son of God the Father and himself also God. They also divide the one Christ into two sons. Let these people explain to us how David’s Son is his Lord, not so much as to human lordship as divine. To sit at the right hand of the Father is the assurance and pledge of supreme glory. Those who share the same throne are equal also in dignity, and those who are crowned with equal honors are understood of course to be equal in nature. To sit by God can signify nothing else than sovereign authority. The throne declares to us that Christ possesses power over everything and supremacy by right of his substance. How is the Son of David David’s Lord, seated at the right hand of God the Father and on the throne of Deity? Is it not altogether according to the unerring word of the mystery that the Word as God sprung from the very substance of God the Father? Being in his likeness and equal with him, he became flesh. He became man, perfectly and yet without departing from the incomparable excellence of the divine dignities. He continued in that state in which he had always been. He still was God, although he became flesh and in form like us. He is David’s Lord therefore according to that which belongs to his divine glory, nature and sovereignty. He is his son according to the flesh.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
And since they had been defeated in argument, they ask Him no further questions, but seize Him, and deliver Him up to the Roman power. From which we may learn, that the poison of envy may indeed be subdued, but it is a hard thing to keep it at rest.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
Although our Lord was shortly about to enter on His Passion, He proclaims His own Godhead, and that too neither incautiously nor boastfully, but with modesty. For He puts a question to them, and having thrown them into perplexity, leaves them to reason out the conclusion; as it follows, And he said unto them, How say they that Christ is David's son?
He manifests then that He is not opposed to the Father, but agrees with Him, since the Father resists the Son's enemies, Until I make thine enemies thy footstool.
Therefore He asks the question, and having excited their doubts, leaves them to deduce the consequence; as it follows, David therefore calleth him Lord, how is he then his son?
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Luke 20:41 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
In Luke 20:41, Jesus turns the theological tables on the religious leaders who have repeatedly attempted to entrap Him with difficult questions. Having masterfully silenced the Sadducees on the resurrection and the Pharisees on the greatest commandment, Jesus now poses a profound challenge to their prevailing understanding of the Messiah's identity, setting the stage for a deeper revelation of His own divine and human nature.
CONTEXT
Literary Context: This verse is situated within a series of intense confrontations between Jesus and the religious authorities in the temple courts during His final week in Jerusalem. Following His triumphal entry, Jesus' authority is challenged by the chief priests, scribes, and elders (Luke 20:1-8). He responds with the Parable of the Wicked Tenants (Luke 20:9-19), exposing their rejection of God's messengers. They then try to trap Him with questions about paying taxes to Caesar (Luke 20:20-26) and the resurrection (Luke 20:27-40), all of which Jesus brilliantly counters. Having silenced His adversaries, Jesus takes the initiative in Luke 20:41, shifting from defense to offense by posing a question that strikes at the heart of their Messianic expectations.
Historical & Cultural Context: The Jewish people in Jesus' time lived under Roman occupation, longing for the promised Messiah to deliver them. The prevailing expectation was that the Messiah would be a powerful, earthly king, a direct descendant of King David, who would restore Israel's sovereignty and usher in a golden age. This hope was deeply rooted in the Davidic Covenant, where God promised David an eternal dynasty. The title "Son of David" was a widely recognized Messianic title, signifying His legitimate claim to the throne of Israel. However, this popular understanding often overlooked or downplayed the prophetic passages that spoke of the Messiah's divine nature and suffering servant role, such as those found in Isaiah 53.
Key Themes: Luke 20:41 serves as a pivotal point, contributing significantly to several key themes within Luke's Gospel and the broader biblical narrative. Firstly, it highlights The Messiah's True Identity, challenging the common, yet incomplete, understanding of the Christ. While it was true that the Messiah would be a human descendant of David, Jesus' question points to a deeper, divine aspect of His nature, which is further expounded in Luke 20:42-44. Secondly, the verse subtly introduces the mystery of Christ's Dual Natures – His full humanity (as "David's son") and His full divinity (as "David's Lord"). This paradox is central to Christian theology. Finally, Jesus' act of posing this question underscores His Authority and Wisdom, demonstrating His superior understanding of the Scriptures and His Messianic prerogative to reveal truths beyond the traditional interpretations held by the religious elite.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 20:41 employs several significant literary devices. The most prominent is the Rhetorical Question, "How say they that Christ is David's son?" Jesus does not ask this question because He lacks information, but to provoke thought, expose the limitations of His listeners' understanding, and introduce a deeper theological truth. This question also contains a subtle Paradox that Jesus will unpack in the subsequent verses: while the Messiah is indeed the "Son of David" (human lineage), He is also "David's Lord" (divine nature). This sets up a profound Christological Affirmation, as Jesus implicitly points to His own dual nature as both fully human and fully divine. Furthermore, there is an element of Irony in Jesus, the true Messiah, questioning the religious experts about the Messiah's identity, highlighting their spiritual blindness despite their scriptural knowledge.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 20:41 is a cornerstone for understanding the complex identity of Jesus Christ. It challenges a purely human or political understanding of the Messiah, pushing towards a recognition of His divine nature. The question forces the audience, and us, to grapple with the profound mystery of the Incarnation: how can the promised Son of David also be David's Lord? This paradox reveals that the Messiah is not merely a human king, but God Himself, taking on human flesh. It underscores the inadequacy of human wisdom and tradition when confronted with the full truth of God's revelation, demanding a re-evaluation of preconceived notions based on the entirety of Scripture.
REFLECTION AND APPLICATION
Luke 20:41 serves as a powerful reminder that our understanding of Jesus must extend beyond superficial or traditional interpretations. Just as the religious leaders of Jesus' day held a limited view of the Messiah, we too can fall into the trap of reducing Jesus to a mere historical figure, a great moral teacher, or even just a prophet. This verse compels us to delve deeper into the Scriptures to grasp the full scope of His identity: fully human, yet fully divine; the Son of David, yet David's Lord. Acknowledging Jesus as both the promised human king and the eternal divine Lord transforms our worship, obedience, and understanding of salvation. It challenges us to critically examine our own theological assumptions, ensuring that our Christology is rooted in the comprehensive truth of God's Word, rather than human tradition or convenience. This deeper understanding leads to a more profound reverence for His authority and a richer appreciation for the mystery of His redemptive work.
Questions for Reflection
FAQ
Why did Jesus ask this question about the Messiah's identity?
Answer: Jesus asked this question not because He was seeking information, but to expose the theological blind spot of the religious leaders and to reveal a deeper truth about His own identity. The Jewish leaders understood the Messiah as a human descendant of David, a political liberator. By quoting Psalm 110:1 in the subsequent verses (Luke 20:42-44), where David calls the Messiah "my Lord," Jesus forced them to confront the paradox: how could David's descendant also be David's Lord? This question aimed to show that the Messiah was not merely human, but also divine, thus challenging their limited, earthly expectations and pointing to His heavenly origin and authority.
What was the common Jewish understanding of the Messiah that Jesus was challenging?
Answer: The common Jewish understanding, particularly among the Pharisees and the general populace, was that the Messiah would be a powerful, earthly king, a direct descendant of King David, who would overthrow Roman rule and restore the independent kingdom of Israel. This expectation was based on prophecies like 2 Samuel 7:12-16 and Isaiah 9:6-7. While true that the Messiah would be of David's line, this popular view often overlooked or downplayed the prophecies that spoke of the Messiah's divine nature (e.g., Isaiah 7:14) and His suffering servant role (e.g., Isaiah 53). Jesus' question in Luke 20:41 aimed to correct this incomplete understanding by highlighting the Messiah's pre-eminence and divinity.
CHRIST-CENTERED FULFILLMENT
Luke 20:41 is a pivotal moment in Jesus' self-revelation, profoundly contributing to the Christ-centered narrative of the Gospels. By posing the question, "How say they that Christ is David's son?", Jesus directly challenges the prevailing, yet incomplete, Messianic expectations of His day, which focused predominantly on a human, political descendant of David. He immediately follows this by quoting Psalm 110:1, where David himself calls the Messiah "my Lord," thereby revealing the Messiah's divine nature. This demonstrates that Jesus is not merely a human king in David's lineage, but simultaneously the eternal, pre-existent Lord to whom David himself bowed. This fulfillment is central to the New Testament's Christology, affirming Jesus as both fully human ("born of the seed of David according to the flesh," Romans 1:3) and fully divine ("declared to be the Son of God with power according to the Spirit of holiness by the resurrection from the dead," Romans 1:4). His question in Luke 20:41 thus serves as a powerful pointer to His unique identity as the God-man, the One who transcends human categories and perfectly embodies the saving purposes of God, fulfilling all Old Testament prophecies concerning the Messiah's dual nature and ultimate sovereignty (Philippians 2:5-11).