TRV
Translation
Complete Jewish Bible
‘Adonai said to my Lord,
“Sit at my right hand
until I make your enemies your footstool.” ’
“Sit at my right hand
until I make your enemies your footstool.” ’
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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.
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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.
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SUMMARY
Luke 20:43 captures a pivotal moment in Jesus' public ministry within the temple, where He quotes Psalm 110:1 to challenge the religious leaders regarding the Messiah's true identity. This verse, "Till I make thine enemies thy footstool," serves as a powerful declaration of God the Father's sovereign commitment to establish the absolute dominion of the Son, the Messiah, over all opposition, culminating in His complete and undeniable triumph.
CONTEXT
Literary Context: This verse is embedded within a series of intense theological confrontations between Jesus and various Jewish religious factions—the chief priests, scribes, elders, Sadducees, and Pharisees—in the days leading up to His crucifixion. After silencing the Sadducees on the resurrection (Luke 20:27-40) and responding to a scribe about the greatest commandment (Matthew 22:34-40, Mark 12:28-34), Jesus takes the offensive. He poses a question to them in Luke 20:41-42 about how the Messiah can be both David's son and David's Lord, directly quoting the first part of Psalm 110:1. Luke 20:43 completes this quotation, emphasizing the divine decree for the Messiah's ultimate victory. By doing so, Jesus implicitly asserts His own divine authority and pre-existence, challenging the prevailing human-centric messianic expectations and revealing a deeper, spiritual kingship.
Historical & Cultural Context: The imagery of placing one's foot on the neck or back of a defeated enemy, or using them as a footstool, was a potent symbol of absolute conquest and humiliation in the ancient Near East. This practice is depicted in ancient Egyptian and Mesopotamian art, where victorious kings are shown literally treading on their vanquished foes. A footstool, therefore, was not merely a piece of furniture but a powerful emblem of dominion and complete subjugation. When Jesus quotes Psalm 110:1, He taps into this deeply understood cultural idiom, signifying the total and irreversible defeat of all who oppose the Messiah's reign. The Jewish leaders of Jesus' day would have immediately grasped the profound implications of such imagery, especially in the context of messianic prophecies that spoke of a conquering king.
Key Themes: Luke 20:43 contributes significantly to several major themes within Luke's Gospel and the broader biblical narrative. Firstly, it underscores the theme of Messianic Authority and Lordship. Jesus' use of Psalm 110:1 is a direct claim to be the divine Messiah, not merely a human descendant of David, but the "Lord" to whom David himself paid homage. This highlights His unique relationship with God the Father and His supreme authority over all creation. Secondly, the verse speaks to Divine Sovereignty and Triumph. The phrase "Till I make thine enemies thy footstool" reveals God the Father's active and certain role in establishing the Son's kingdom. It signifies the inevitable and complete subjugation of all spiritual and physical opposition, including sin, death, and Satan, assuring the Messiah's ultimate victory. Lastly, it reinforces the theme of Prophetic Fulfillment. Jesus presents Himself as the direct fulfillment of ancient Old Testament prophecies concerning the Messiah's identity and ultimate triumph, validating His claims and the divine plan for redemption that unfolds throughout the scriptures, from Genesis 3:15 to the culmination in Revelation 19:11-16.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 20:43 is rich with Allusion, directly quoting Psalm 110:1, a pivotal Old Testament messianic prophecy. This allusion serves to establish Jesus' identity as the long-awaited Messiah, grounding His claims in the sacred scriptures revered by His audience. The verse also employs profound Symbolism, particularly in the image of "thy footstool." This symbol, deeply rooted in ancient Near Eastern conquest rituals, powerfully conveys the concept of absolute dominion and complete subjugation. It is a visual metaphor for the Messiah's total victory over all His adversaries, transforming them from active threats into a mere foundation for His authority. Furthermore, the phrase "Till I make" implies a Divine Decree or Divine Fiat, highlighting God the Father's active and sovereign will in bringing about the Messiah's ultimate triumph, underscoring the certainty and inevitability of this victory.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 20:43 is a profound theological statement affirming the absolute sovereignty of God the Father in establishing the complete and irreversible dominion of His Son, Jesus Christ, over all creation. It underscores that Christ's current enthronement at the right hand of God is not merely a position of honor but one of active authority, awaiting the full manifestation of His enemies' subjugation. This verse speaks to the ultimate victory of God's kingdom over all forces of evil, sin, and death, assuring believers that despite present struggles, Christ's reign is certain and His triumph is complete. It provides a foundational truth for understanding the nature of Christ's present reign and the future consummation of His kingdom.
REFLECTION AND APPLICATION
Luke 20:43 offers immense comfort and a powerful call to faith for believers today. It reminds us that our Lord Jesus Christ is not merely a historical figure or a distant deity, but the reigning King, seated at the right hand of God, with all authority in heaven and on earth. This truth provides unwavering assurance that no enemy—be it sin, suffering, spiritual oppression, or even death itself—can ultimately prevail against Him or His people. We are called to live with confidence in Christ's certain victory, knowing that the "till I make" implies a divine timeline and a sovereign process that God the Father is actively overseeing. This should inspire patience in the face of injustice, perseverance in spiritual warfare, and unwavering hope in the ultimate triumph of righteousness. Our struggles are real, but they are fought under the banner of a King who has already secured the decisive victory, and whose final, visible subjugation of all enemies is guaranteed.
Questions for Reflection
FAQ
What does the imagery of "footstool" signify in this verse?
Answer: The imagery of a "footstool" in Luke 20:43 is a powerful symbol from ancient Near Eastern culture. It signifies absolute dominion, complete subjugation, and utter humiliation of a defeated enemy. Ancient conquerors would often place their foot on the necks or backs of vanquished kings or foes to demonstrate their total victory and control. Therefore, when God the Father declares He will make the Messiah's enemies His footstool, it means that all opposition to Christ's reign will be decisively and irreversibly defeated, brought into a state of powerlessness and subservience under His authority. It assures a comprehensive and undeniable triumph for the Messiah.
CHRIST-CENTERED FULFILLMENT
Luke 20:43 finds its profound Christ-centered fulfillment in the person and work of Jesus of Nazareth. The "Lord" to whom God the Father speaks in Psalm 110:1 is none other than Jesus, who, through His crucifixion, resurrection, and ascension, has been exalted to the right hand of God. This verse, quoted by Jesus Himself, points to His present reign and the ongoing process of His enemies being progressively subdued. While the decisive victory over sin and death was achieved at the cross and resurrection (e.g., Colossians 2:15), the full and visible subjugation of all His enemies, including death itself, awaits His glorious return (e.g., 1 Corinthians 15:25-26). Thus, Luke 20:43 foreshadows Christ's ultimate and universal dominion, where "every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:10-11). It is a promise of His final, undisputed reign, where all opposition is utterly vanquished, and His kingdom is fully established.