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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
Nine Centuries of Reception
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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.
The scribe, therefore, is not far from the kingdom of God when he acknowledges the one God who is to be loved above all things. But he is admonished by his own confession in that he does not fully grasp the mystery of the law as being fulfilled in Christ.… The scribe only recognized him according to the flesh and the birth from Mary, who was descended from David, rather than as David’s Lord.
(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.
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 Mark 12:36, Jesus challenges the religious leaders by quoting Psalm 110:1, a pivotal messianic prophecy, to reveal a deeper truth about the Messiah's identity. He highlights that David, inspired by the Holy Spirit, referred to the Messiah not merely as his descendant ("Son of David") but as "my Lord," thereby asserting the Messiah's pre-eminence and divine nature. This verse underscores Christ's supreme authority, His exalted position at God's right hand, and the certainty of His ultimate triumph over all adversaries, culminating in their complete subjugation.
Context
Literary Context
Mark 12:36 is situated within a series of intense theological confrontations between Jesus and various Jewish religious factions—the Pharisees, Herodians, and Sadducees—in the days leading up to His crucifixion. Having skillfully navigated their attempts to trap Him with questions about tribute to Caesar, the resurrection, and the greatest commandment, Jesus seizes the initiative. He turns the tables by posing a question of His own regarding the Messiah's identity, specifically challenging their understanding of the "Son of David" title. This strategic move silences His interrogators, demonstrating His superior wisdom and authority, and sets the stage for His subsequent denunciation of the scribes in Mark 12:38-40. The immediate literary context thus portrays Jesus as the ultimate teacher and authority, capable of exposing the spiritual blindness of His opponents.
Historical & Cultural Context
The Jewish people of Jesus' time held a strong expectation of the Messiah, primarily viewing Him as a political deliverer who would restore Israel's sovereignty and liberate them from Roman rule. This expectation was deeply rooted in prophecies that spoke of the Messiah as a descendant of David, destined to sit on David's throne (e.g., 2 Samuel 7:12-16). The title "Son of David" was therefore a common messianic designation, emphasizing His royal lineage and human connection to Israel's greatest king. However, the prevailing understanding largely overlooked the divine nature and spiritual mission of the Messiah. Jesus' question in Mark 12:36 directly challenges this limited perspective, forcing His audience to grapple with the implications of David, a king, calling his future descendant "Lord," a title often reserved for God or a superior.
Key Themes
This verse contributes significantly to several major theological themes within Mark's Gospel and the broader biblical narrative. Firstly, it profoundly addresses the Messiah's dual nature, emphasizing that Jesus is not merely the human "Son of David" but also the pre-existent, divine "Lord" whom David himself worshipped. This theme is central to understanding Jesus' identity throughout the New Testament, as seen in passages like John 1:1-14. Secondly, it highlights Christ's supreme authority and ultimate victory. The imagery of being seated at God's right hand signifies unparalleled honor, power, and shared divine rule, while the "footstool" imagery powerfully conveys the complete subjugation of all enemies, a theme echoed in 1 Corinthians 15:25-28. Lastly, the phrase "by the Holy Ghost" underscores the divine inspiration and authoritative nature of Scripture, particularly the Old Testament prophecies, affirming their prophetic accuracy and divine origin. This emphasis on the Spirit's role in revelation is a recurring motif in the New Testament, confirming the reliability of God's Word.
Exposition and Analysis
Key Word Analysis
The term "Holy Ghost" (or Holy Spirit) refers to the third person of the Trinity, the divine Spirit of God. In this context, it signifies the divine inspiration behind David's prophetic utterance. David's words were not merely human insight but were directly breathed out by God, making them authoritative and infallible. This highlights the supernatural origin of Scripture and the Spirit's role in revealing divine truth.
This word appears twice in the verse, translating two distinct Hebrew terms in Psalm 110:1. The first "LORD" (all caps in KJV) translates the Hebrew YHWH (Yahweh), the personal, covenant name of God, indicating the divine speaker. The second "my Lord" translates the Hebrew Adonai, a title of mastership and respect. The crux of Jesus' argument lies in David, a king, referring to his own descendant as Adonai, signifying a relationship of worship and subservience that could only be due to someone pre-eminent and divine, thus pointing to the Messiah's deity.
This compound word, formed from hypó (under) and poús (foot), literally means "something under the feet." Figuratively, it denotes complete subjugation, victory, and dominion. In ancient Near Eastern cultures, a conquering king would often place his foot on the neck or back of a defeated enemy as a public display of absolute triumph. Here, it powerfully illustrates the Messiah's ultimate and total victory over all His adversaries, making them His subjects.
Verse Breakdown
"For David himself said by the Holy Ghost,"
This opening clause establishes the divine authority and prophetic nature of the subsequent quotation. Jesus asserts that David's words were not merely his own human thoughts but were divinely inspired by the Holy Spirit. This validates the Old Testament as God's infallible Word and sets the stage for a profound theological revelation.
"The LORD said to my Lord,"
This is the core of Jesus' argument, directly quoting Psalm 110:1. The distinction between the two "Lord"s is crucial. "The LORD" (Yahweh) is God the Father speaking, while "my Lord" (Adonai) is the Messiah, to whom the Father speaks. David, as king and prophet, acknowledges the Messiah as his superior, his Adonai, indicating a relationship of reverence and submission that transcends mere human lineage and points to the Messiah's divine nature and pre-eminence.
"Sit thou on my right hand,"
This phrase signifies the Messiah's exaltation, supreme honor, and shared divine authority. To be seated at the right hand of God is the ultimate position of power and favor in the heavenly court. It implies co-regency and participation in the divine rule, confirming the Messiah's divine status and His reign alongside the Father.
"till I make thine enemies thy footstool."
This clause speaks to the Messiah's ultimate triumph and complete dominion over all opposition. The imagery of enemies being made a "footstool" conveys absolute subjugation and total victory. It points to a future time when all hostile forces—sin, death, evil, and every opposing power—will be decisively defeated and brought under the Messiah's sovereign rule, culminating in His undisputed reign.
Literary Devices
Mark 12:36 masterfully employs several literary devices to convey its profound theological message. The most prominent is Allusion, as Jesus directly quotes Psalm 110:1, a well-known messianic prophecy. By referencing this specific psalm, Jesus taps into a rich vein of Jewish expectation while simultaneously reinterpreting it to reveal a deeper truth about the Messiah's identity. Imagery is also powerfully utilized, particularly in the phrases "right hand" and "footstool." "Right hand" serves as a vivid metaphor for supreme authority, honor, and shared divine power, while "footstool" metaphorically represents complete subjugation and decisive victory over all adversaries. Furthermore, Jesus' interaction with the religious leaders is a prime example of Rhetorical Questioning and Argumentation. He uses a question not to seek information but to expose their limited understanding and to force them to confront the Messiah's divine nature, thereby dismantling their superficial interpretations of Scripture and establishing His own authority.
Theological and Thematic Connections
Mark 12:36 is a cornerstone passage for understanding the person of Jesus Christ, asserting His dual nature as both fully human (the Son of David) and fully divine (David's Lord). It highlights the profound mystery that the Messiah, though a descendant of Israel's greatest king, transcends human lineage to share the very essence and authority of God. This passage is foundational to the doctrine of Christ's pre-existence, His divine sonship, and His ultimate sovereignty. It confirms that Jesus' earthly ministry was not merely that of a prophet or a king, but the incarnation of God Himself, destined to reign eternally and subdue all things under His feet. The Holy Spirit's role in inspiring David's prophecy further underscores the unity of God's redemptive plan across the Old and New Testaments, revealing a consistent divine purpose culminating in Christ.
Reflection and Application
Mark 12:36 compels us to move beyond superficial or limited understandings of Jesus, urging us to embrace the profound truth of His full identity. It challenges us, just as it challenged the religious leaders of His day, to recognize that Jesus is not merely a historical figure, a good teacher, or even just a powerful prophet, but He is the pre-eminent, divine Lord to whom all authority belongs. For the believer, this truth provides immense comfort and unwavering confidence. Knowing that Jesus is seated at the right hand of God means He possesses absolute power and dominion over all things, including the challenges and adversaries we face in our lives. This assurance empowers us to trust in His sovereignty amidst trials, to find peace in His ultimate victory over sin and death, and to live with hope, knowing that His kingdom will ultimately prevail. Furthermore, the emphasis on David speaking "by the Holy Ghost" serves as a powerful reminder of the divine inspiration and authority of all Scripture, encouraging us to approach God's Word with reverence, diligence, and a humble heart, allowing it to shape our understanding of God and His will.
Questions for Reflection
FAQ
Why was Jesus' question about Psalm 110:1 so challenging to the religious leaders?
Jesus' question was challenging because it directly confronted their limited and primarily human understanding of the Messiah. While they correctly identified the Messiah as the "Son of David" (a human descendant), they struggled to reconcile this with David, Israel's greatest king, calling his future descendant "my Lord." This implied a pre-eminence and divine status for the Messiah that went beyond mere human lineage. By quoting Psalm 110:1, Jesus forced them to consider the Messiah's dual nature—both human and divine—and to acknowledge that the Messiah was not just David's son but David's God, thus silencing their attempts to trap Him.
What does "Sit thou on my right hand" signify?
"Sit thou on my right hand" is a powerful expression of supreme honor, authority, and shared divine power. In ancient Near Eastern cultures, the right hand was the place of highest honor and authority. For the Messiah to be invited by God the Father to sit at His right hand signifies His exaltation to the highest position in the universe, demonstrating His co-equality with God and His participation in the divine rule. This imagery is central to understanding Christ's post-resurrection status and His ongoing reign, as further expounded in passages like Hebrews 1:3.
How does the "footstool" imagery relate to Christ's victory?
The "footstool" imagery vividly portrays Christ's complete and absolute victory over all His enemies. In the ancient world, a conquering king would often place his foot on the neck or back of a defeated foe to symbolize total subjugation and dominion. Therefore, when God promises to make the Messiah's enemies His footstool, it signifies that all opposing forces—including sin, death, Satan, and every spiritual and earthly power—will ultimately be defeated, brought under Christ's authority, and rendered powerless. This promise assures believers of Christ's ultimate triumph and the final establishment of His kingdom, as seen in 1 Corinthians 15:25.
Christ-Centered Fulfillment
Mark 12:36 finds its profound Christ-centered fulfillment in the person and work of Jesus of Nazareth. This verse, through Jesus' own words, unequivocally declares His divine nature and pre-eminence, challenging the limited view of the Messiah as merely a human king. Jesus is indeed the "Son of David" by human lineage, fulfilling the promises made to David (as seen in Romans 1:3). Yet, He is infinitely more: He is David's "Lord," the eternal Son of God, co-equal with the Father. His resurrection and ascension to the Father's right hand, as powerfully articulated by Peter in Acts 2:32-36, are the ultimate fulfillment of Psalm 110:1. This enthronement signifies His supreme authority over all creation, His ongoing intercession for His people (Hebrews 7:25), and the certain promise of His final triumph. All enemies—sin, death, and every opposing power—are being progressively made His footstool, a work that will culminate in His glorious return when He will fully subdue all things under His feet (Philippians 2:9-11). Thus, Mark 12:36 is not just an ancient prophecy but a living declaration of Jesus' present reign and future, undeniable victory, inviting all to acknowledge Him as Lord.