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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 12:35–40. His two-level outline is real structure in the source text, so it is rendered as structure.
Here, I. Christ shows the people how weak and defective the scribes were in their preaching, and how unable to solve the difficulties that occurred in the scriptures of the Old Testament, which they undertook to expound. Of this he gives an instance, which is not so fully related here as it was in Matthew. Christ was teaching in the temple: many things he said, which were not written; but notice is taken of this, because it will stir us up to enquire concerning Christ, and to enquire of him; for none can have the right knowledge of him but from himself; it is not to be had from the scribes, for they will soon be run aground.
1.They told the people that the Messiah was to be the Son of David (Mar 12:35), and they were in the right; he was not only to descend from his loins, but to fill his throne (Luk 1:32); The Lord shall give him the throne of his father David. The scripture said it often, but the people took it as what the scribes said; whereas the truths of God should rather be quoted from our Bibles than from our ministers, for there is the original of them. Dulcius ex ipso fonte bibuntur aquae - The waters are sweetest when drawn immediately from their source.
2.Yet they could not tell them how, notwithstanding that it was very proper for David, in spirit, the spirit of prophecy, to call him his Lord, as he doth, Psa 110:1. They had taught the people that concerning the Messiah, which would be for the honour of their nation - that he should be a branch of their royal family; but they had not taken care to teach them that which was for the honour of the Messiah himself - that he should be the Son of God, and, as such, and not otherwise, David's Lord. Thus they held the truth in unrighteousness, and were partial in the gospel, as well as in the law, of the Old Testament. They were able to say it, and prove it - that Christ was to be David's son; but if any should object, How then doth David himself call him Lord? they would not know how to avoid the force of the objection. Note, Those are unworthy to sit in Moses's seat, who, though they are able to preach the truth, are not in some measure able to defend it when they have preached it, and to convince gainsayers.
Now this galled the scribes, to have their ignorance thus exposed, and, no doubt, incensed them more against Christ; but the common people heard him gladly, Mar 12:37. What he preached was surprising and affecting; and though it reflected upon the scribes, it was instructive to them, and they had never heard such preaching. Probably there was something more than ordinarily commanding and charming in his voice and way of delivery, which recommended him to the affections of the common people; for we do not find that any were wrought upon to believe in him, and to follow him, but he was to them as a lovely song of one that could play well on an instrument; as Ezekiel was to his hearers, Eze 33:32. And perhaps some of these cried, Crucify him, as Herod heard John Baptist gladly, and yet cut off his head.
II.He cautions the people to take heed of suffering themselves to be imposed upon by the scribes, and of being infected with their pride and hypocrisy; He said unto them in his doctrine, "Beware of the scribes (Mar 12:38); stand upon your guard, that you neither imbibe their peculiar opinions, nor the opinions of the people concerning them." The charge is long as drawn up against them in the parallel place (Mt. 23); it is here contracted.
1.They affect to appear very great; for they go in long clothing, with vestures down to their feet, and in those they walk about the streets, as princes, or judges, or gentlemen of the long robe. Their going in such clothing was not sinful, but their loving to go in it, priding themselves in it, valuing themselves on it, commanding respect by it, saying to their long clothes, as Saul to Samuel, Honour me now before this people, this was a product of pride. Christ would have his disciples go with their loins girt.
2.They affect to appear very good; for they pray, they make long prayers, as if they were very intimate with heaven, and had a deal of business there. They took care it should be known that they prayed, that they prayed long, which, some think, intimates that they prayed not for themselves only, but for others, and therein were very particular and very large; this they did for a pretence, that they might seem to love prayer, not only for God's sake, whom hereby they pretended to glorify, but for their neighbour's sake, whom hereby they pretended to be serviceable to.
3.They here aimed to advance themselves: they coveted applause, and were fond of it; they loved salutations in the marketplaces, and the chief seats in the synagogues, and the uppermost rooms at feasts; these pleased a vain fancy; to have these given them, they thought, expressed the value they had for them, who did know them, and gained them respect for those who did not.
4.They herein aimed to enrich themselves. They devoured widows' houses, made themselves masters of their estates by some trick or other; it was to screen themselves from the suspicion of dishonesty, that they put on the mask of piety; and that they might not be thought as bad as the worst, they were studious to seem as good as the best. Let fraud and oppression be thought the worse of for their having profaned and disgraced long prayers; but let not prayers, no nor long prayers, be thought the worse of, if made in humility and sincerity, for their having been by some thus abused. But as iniquity, thus disguised with a show of piety, is double iniquity, so its doom will be doubly heavy; These shall receive great damnation; greater than those that live without prayer, greater than they would have received for the wrong done to the poor widows, if it had not been thus disguised. Note, The damnation of hypocrites will be of all others the greatest damnation.
Historical interpretation
Five Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
That is, He openly speaks to them of Himself, that they may be inexcusable; for it goes on: How say the Scribes that Christ is the Son of David?
After confuting the Scribes and Pharisees, He burns up as a fire their dry and withered examples; wherefore it is said, And he said unto them in his doctrine, Beware of the Scribes, which love to go in long clothing.
(ubi sup.) But the putting own of His enemies by the Father, does not show the weakness of the Son, but the unity of nature, by which One works in the Other; for the Son also subjects the Father's enemies, because He glorifies His Father upon earth.
(ubi sup.) The question of Jesus is useful for us even now against the Jews; for they, acknowledging that Christ is to come, assert that He is a mere man, a holy Person descended from David. Let us then ask them, as our Lord has taught us, if He be a mere man, and only the son of David, how David in the Holy Spirit calls Him Lord. They are not however reproved for calling Him David's son, but for not believing Him to be the Son of God. It goes on, And the common people heard him gladly.
(ubi sup.) To walk in long clothing is to go forth into public clad in garments too much ornamented, in which amongst other things, that rich man, who fared sumptuously every day, is said to have sinned.
(ubi sup.) We must observe that He does not forbid that those, to whom it falls by the rule of their office, should be saluted in the marketplace, or have chief seats and places at feasts, but He teaches that those who love those things unduly, whether they have them or no, are to be avoided by the faithful as wicked men: that is, He blames the intention and not the office; although this too is culpable, that the very men who wish to be called masters of the synagogue in Moses' seat, should have to do with lawsuits in the marketplace. We are in two ways ordered to beware of those who are desirous of vain glory; first, we should not be seduced by their hypocrisy into thinking that what they do is good; nor secondly, should we be excited to imitate them, through a vain rejoicing in being praised for those virtues which they affect.
(ubi sup.) But they do not only seek for praise from men, but also for gain. Wherefore there follows, Which devour widows' houses, under the pretence of long prayers. For there are men who pretending to be just hesitate not to receive money from persons who are troubled in conscience, as though they would be their advocates in the judgment. A hand stretched out to the poor is always an accompaniment to prayer, but these men pass the night in prayer, that they may take away money from the poor.
And answering, Jesus, teaching in the temple, said: How do the scribes say that Christ is the Son of David? For he himself says in the Holy Spirit: The Lord said to my Lord, sit at my right hand, until I put your enemies as a footstool for your feet. For David himself calls him Lord, and how is he his son? The questioning of Jesus benefits us even today against the Jews. For even those who confess that Christ is to come assert that he is a simple and holy man from the lineage of David. Therefore, let us question them, instructed by the Lord, if he is a simple man, and only a son of David, how does David call him his Lord, not with uncertain error, nor of his own will, but in the Holy Spirit. They are not reprehended for calling him David's son, but because they do not believe him to be the Son of God: indeed, he himself is both Lord of David, remaining God before the ages, and appeared as the son of David, being born as a man at the end of time. But the fact that enemies are subjected to him by the Father denotes not the weakness of the Son, but the unity of nature, because in one the other works. For the Son also subjects enemies to the Father, because he glorifies the Father on earth.
Because Christ was coming to His Passion, He corrects a false opinion of the Jews, who said that Christ was the Son of David, not his Lord; wherefore it is said, And Jesus answered and said, while he taught in the temple.
But Christ shows Himself to be the Lord, by the words of David. For it goes on: For David himself said by the Holy Ghost, The Lord said to my Lord, Sit thou on my right hand; as if He had said, Ye cannot say that David said this without the grace of the Holy Spirit, but he called Him Lord in the Holy Spirit; and that He is Lord, he shows, by this that is added, Till I make thine enemies thy footstool; for they themselves were His enemies, whom God put under the footstool of Christ.
But they used to walk in honourable garments, because they wished to be highly esteemed for it, and in like manner they desired other things, which lead to glory. For it goes on: And love salutations in the marketplaces, and the chief seats in the synagogues, and the uppermost rooms at feasts.
He also especially teaches the Apostles, not to have any communication with the scribes, but to imitate Christ Himself; and in ordaining them to be masters in the duties of life, He places others under themv.
But the Scribes used to come to women, who were left without the protection of their husbands, as though they were their protectors; and by a pretence of prayer, a reverend exterior and hypocrisy, they used to deceive widows, and thus also devour the houses of the rich. It goes on, These shall receive a greater damnation, that is, than the other Jews, who sinned.
(non occ.) Thus then the Lord concludes from what has gone before the doubtful question. For from the foregoing words of David it is proved that Christ is the Lord of David, but according to the saying of the Scribes, it is proved that He is his son. And this is what is added, David himself then calls him Lord, how is he then his son?
(non occ.) Namely, because they saw that He answered and put questions wisely.
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Summary
In this pivotal moment, Jesus, having skillfully navigated a series of challenging questions from various religious factions, takes the initiative to pose a profound question to the scribes while teaching in the temple. His query, "How say the scribes that Christ is the Son of David?", serves not as an attack on their knowledge, but as a strategic opening to reveal a deeper, more complex truth about the Messiah's identity—one that transcends mere human lineage and points to His divine nature and supreme authority.
Context
Literary Context
Mark 12:35 is strategically placed within a series of intense confrontations between Jesus and the religious authorities in Jerusalem during the final week before His crucifixion. Prior to this verse, Jesus has masterfully answered traps set by the Pharisees and Herodians concerning taxes to Caesar (Mark 12:13-17), and by the Sadducees regarding the resurrection (Mark 12:18-27). He has also affirmed the greatest commandment to a scribe who genuinely sought truth (Mark 12:28-34). Having silenced His opponents and demonstrated His unparalleled wisdom and authority, Jesus now turns the tables, moving from defense to offense, challenging their foundational understanding of the Messiah's identity. This sets the stage for His subsequent teaching on the Messiah as David's Lord, not just his son, in Mark 12:36-37.
Historical & Cultural Context
The setting is the Temple in Jerusalem, the epicenter of Jewish religious life and teaching. It was common for rabbis and scribes to teach and engage in theological discourse in these courts. The scribes (grammateús), highly educated experts in the Mosaic Law and oral traditions, were the primary interpreters of scripture for the people. Their understanding of the Messiah was deeply rooted in the Old Testament prophecies, particularly those concerning a descendant of King David who would restore Israel's kingdom (e.g., 2 Samuel 7:12-16). The title "Son of David" was thus a universally recognized and revered messianic designation, signifying the Messiah's rightful claim to the throne of Israel. Jesus' question directly engages with this deeply ingrained expectation, preparing His audience for a revelation that would expand, rather than contradict, their understanding.
Key Themes
This verse powerfully contributes to several key themes within the Gospel of Mark. Firstly, it underscores Jesus' Divine Authority and Wisdom, demonstrating His ability to transcend human theological debates and expose the limits of human understanding, even among the most learned. He is not merely a respondent but the ultimate authority on divine truth. Secondly, it delves into the crucial theme of The Messiah's True Identity, challenging the prevailing, yet incomplete, Messianic expectations. While acknowledging the Messiah's Davidic lineage, Jesus pushes His audience to consider a deeper, divine dimension of the Messiah's nature, hinting at His pre-existence and Lordship over David himself. This theme is further developed in the subsequent verses and throughout the New Testament, culminating in the understanding of Jesus as both fully human (Son of David) and fully divine (Son of God). Lastly, it highlights Challenging Traditional Interpretations, as Jesus consistently confronts the rigid and often superficial interpretations of the Law and prophecy by the religious elite, urging a more profound, spiritual engagement with God's truth.
Exposition and Analysis
Key Word Analysis
Derived from gramma (a letter, writing), this term denotes a writer or secretary, but in the New Testament context, it primarily refers to a highly educated expert in the Jewish Law. Scribes were responsible for copying, interpreting, and teaching the scriptures and oral traditions. They held significant religious and social authority, often being associated with the Pharisees. Jesus' direct address to them underscores their position as the custodians of traditional Messianic understanding.
This verb signifies the act of teaching, instructing, or imparting knowledge. The continuous tense (imperfect participle) indicates that Jesus was "while teaching" or "as he was teaching," suggesting an ongoing public discourse. This highlights Jesus' role as a master teacher and His engagement in public theological instruction within the sacred space of the temple, asserting His authority to interpret scripture.
This is the Greek equivalent of the Hebrew Mashiach (Messiah), meaning "Anointed One." It is a title, not a proper name, referring to the divinely appointed deliverer, king, and priest prophesied in the Old Testament. Its use here in conjunction with "Son of David" directly evokes the most common Jewish expectation of the Messiah as a descendant of King David who would restore the kingdom of Israel. Jesus' question challenges the adequacy of this title alone to fully encompass His identity.
Verse Breakdown
"And Jesus answered and said, while he taught in the temple,"
This opening clause establishes the setting and Jesus' active role. Having been questioned extensively by others, Jesus now initiates the discourse, turning the tables on His interrogators. The phrase "answered and said" (a common Semitic idiom) indicates a response, but here it's a response to the broader context of Messianic expectations, not a direct prior question. His teaching "in the temple" underscores the public, authoritative, and religiously significant nature of this pronouncement.
"How say the scribes"
This is a direct challenge to the scribes, who were the authoritative interpreters of scripture and tradition. Jesus questions their established theological understanding, implying that their interpretation of the Messiah's identity is incomplete or flawed. The "How" (pōs) is not a request for a method, but a challenge to the validity or sufficiency of their statement.
"that Christ is the Son of David?"
This is the core of Jesus' challenge. The title "Son of David" was a universally accepted and biblically grounded designation for the Messiah, rooted in God's covenant with David (2 Samuel 7:12-16). Jesus is not denying this lineage, which He Himself fulfills, but rather probing the depth of their understanding. He is preparing to reveal that the Messiah's identity is not only human and Davidic, but also divine and pre-existent, as David's Lord.
Literary Devices
Mark employs several literary devices in this verse to heighten its impact. The most prominent is the Rhetorical Question, "How say the scribes that Christ is the Son of David?" Jesus poses this question not to elicit information, but to provoke thought and expose a theological blind spot among the scribes. It serves as a powerful discourse shift, moving Jesus from the position of being interrogated to becoming the interrogator, thereby asserting His supreme authority in theological matters. Furthermore, there is a subtle irony at play: the very experts in the Law and prophets, who should have the deepest understanding of the Messiah, are shown to have an incomplete grasp of His true nature, which Jesus, the Messiah Himself, is about to reveal. This setup creates dramatic tension and anticipates the profound revelation that follows.
Theological and Thematic Connections
Mark 12:35 serves as a crucial theological pivot, moving the discourse from external challenges to Jesus' authority to an internal challenge regarding the very nature of the Messiah. It highlights the tension between the popular, human-focused expectation of a Davidic king who would restore Israel's earthly kingdom, and the deeper, divine reality of the Messiah as the pre-existent Son of God. Jesus' question prepares His audience to consider that the Messiah's identity transcends mere lineage; He is not only David's descendant but also David's Lord, implying a divine nature that predates and supersedes human ancestry. This theological depth is essential for understanding Jesus' unique claim to both humanity and divinity, a cornerstone of Christian doctrine.
Reflection and Application
Jesus' question to the scribes in Mark 12:35 is a profound invitation for us to examine the depth of our own understanding of who He truly is. Do we, like the scribes, confine Jesus to a historical title or a limited human expectation? Are we content with merely acknowledging Him as a great teacher, a moral example, or even just the "Son of David," without grappling with the full implications of His divine Lordship? This passage challenges us to move beyond superficial or incomplete understandings of Christ, urging us to continually deepen our knowledge of His dual nature—fully human, yet fully divine. True faith calls us not just to acknowledge His lineage, but to submit to His authority as the pre-existent Lord, allowing His full identity to transform our lives, perspectives, and worship. Just as Jesus pushed the scribes to consider a more expansive truth, He invites us to allow His words to challenge our preconceived notions and lead us into a fuller, more glorious apprehension of who He is.
Questions for Reflection
FAQ
Why was the title "Son of David" so important for the Messiah?
The title "Son of David" was critically important because it directly connected the promised Messiah to the Davidic Covenant found in 2 Samuel 7:12-16. In this covenant, God promised King David that his "house and his kingdom shall endure forever before me; your throne shall be established forever." This prophecy led to the expectation that the Messiah would be a direct descendant of David, a rightful heir to his throne, who would restore Israel's kingdom and rule eternally. It was a clear identifier for the coming king and deliverer.
What was Jesus' purpose in asking this question to the scribes?
Jesus' purpose was not to deny His own Davidic lineage, which is affirmed in the Gospels (e.g., Matthew 1:1), but to challenge the scribes' limited and purely human understanding of the Messiah. They saw the Messiah only as a human king from David's line, overlooking His divine nature. By quoting Psalm 110:1 in the subsequent verses (Mark 12:36-37), where David calls the Messiah "Lord," Jesus forces them to confront the paradox: How could David's son also be David's Lord? This question was designed to open their minds to the Messiah's pre-existence and divinity, a truth they had missed despite their scriptural expertise.
Christ-Centered Fulfillment
Mark 12:35, though a question, powerfully points to the Christ-centered fulfillment of Old Testament prophecy and the profound mystery of Jesus' dual nature. While the scribes correctly identified the Messiah as the "Son of David," fulfilling prophecies like 2 Samuel 7:12 and Isaiah 9:6-7, their understanding was incomplete. Jesus, by quoting Psalm 110:1 in the verses that follow, reveals that the Messiah is not merely David's descendant, but also David's Lord. This highlights Jesus' pre-existence and divine identity, a truth fully expounded in the New Testament. He is the one through whom "all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him" (Colossians 1:16). The question ultimately compels us to acknowledge Jesus as both the human fulfillment of the Davidic covenant and the eternal, divine Son of God, "who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:6-7). His identity as both Son of David and Lord of David is the cornerstone of the Gospel, revealing Him as the sovereign King and the sacrificial Lamb, the ultimate answer to humanity's deepest need.