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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
8 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.
What is lofty you are to apply to the Godhead, and to that nature in him which is superior to sufferings and incorporeal; but all that is lowly to the composite condition of him who for your sakes made himself of no reputation and was incarnate.
For that through which Mary had been made was not dying, but that which was made from Mary was dying. The eternity of [his] divinity was not dying, but the weakness of [his] flesh was dying. Therefore he made that reply, distinguishing in the faith of believers the one who came from the one through whom he came. For he, God and Lord of heaven and earth, came through a woman as his mother. In regard to the fact that he was Lord of the world, Lord of heaven and earth, he was also, of course, Lord of Mary; and in regard to the fact that he was creator of the world, creator of heaven and earth, he was also the creator of Mary. But insofar as it was said, “made of a woman, made under the law,” he was the son of Mary. He was the Lord of Mary, he was the son of Mary; he was the creator of Mary, he was created from Mary. Do not be amazed that he is both son and Lord. For as he was [the son] of Mary, so, also, he was said to be the son of David; indeed the son of David precisely because the son of Mary. Hear the apostle speaking clearly: “who was born of the seed of David, according to the flesh.” Hear that he was also the Lord of David; and let David himself say this: “The Lord said to my Lord, ‘Sit at my right hand.’ ” And Jesus himself proposed this to the Jews, and by it refuted them. Therefore just as he was both the son and the Lord of David, the son of David according to the flesh, the Lord of David according to [his] divinity, so he was the son of Mary according to the flesh and the Lord of Mary according to [his] majesty. Because, therefore, she was not the mother of [his] divinity and what she sought would be a miracle through [his] divinity, he answered her, “What is it to me and to you, woman?” But that you may not think that I am denying you as my mother, “My hour has not yet come.” For there shall I acknowledge you when the weakness of which you are the mother has begun to hang on the cross.
He spoke in the hearing of those whom he wished profitably to instruct on his authority, and to turn away from the teaching of the scribes, whose knowledge of Christ amounted then only to this, that he was made of the seed of David according to the flesh. They did not understand that he was God, and on that ground also the Lord even of David.
(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.
Thus then Lord concludes from what has gone before the doubtful questions. 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? "It goes on: “And the common people heard Him gladly.”.
Namely, because they saw that He answered and put questions wisely.
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Summary
Mark 12:37 concludes Jesus' profound challenge to the scribes regarding the Messiah's true identity, revealing their limited understanding of Old Testament prophecy and the paradox of the Christ being both David's son and David's Lord. This verse highlights a pivotal moment where Jesus' divine wisdom exposes the spiritual blindness of the religious elite while simultaneously captivating the general populace, who received His authoritative teaching with genuine openness and joy.
Context
Literary Context
This verse serves as the culmination of Jesus' final public teaching in the Jerusalem Temple before His passion. It follows a series of intense interrogations and parables aimed at various Jewish religious factions—the Pharisees and Herodians attempting to trap Him with questions about taxes (Mark 12:13-17), the Sadducees challenging Him on the resurrection (Mark 12:18-27), and a scribe genuinely inquiring about the greatest commandment (Mark 12:28-34). Having silenced His opponents, Jesus then poses His own unanswerable question to the scribes in Mark 12:35-36, quoting Psalm 110:1 to challenge their understanding of the Messiah's lineage and nature. Mark 12:37 records the immediate impact of this challenge, concluding Jesus' public ministry in the Temple and setting the stage for His private teaching to the disciples and the events leading to His crucifixion.
Historical & Cultural Context
First-century Judaism held a strong expectation for the Messiah to be a descendant of King David, fulfilling the Davidic Covenant (2 Samuel 7:12-16). The scribes, as interpreters and teachers of the Law, were the custodians of this expectation, often envisioning a political-military leader who would restore Israel's earthly kingdom. Jesus' question in Mark 12:35 directly confronts this limited, purely human understanding by citing Psalm 110:1, a widely recognized messianic psalm attributed to David. In this psalm, David refers to the Messiah as "my Lord," a title implying a superior, even divine, status. The cultural context reveals a tension between the popular, nationalistic messianic expectation and the deeper, spiritual, and divine nature of the Messiah as revealed in the Scriptures. The "common people" (Gk. ochlos) often contrasted with the religious elite, were typically less concerned with rigid theological interpretations and more open to a message that resonated with their spiritual needs, as seen in their frequent positive response to Jesus' teachings throughout His ministry (Mark 1:22).
Key Themes
Mark 12:37 contributes significantly to several key themes within the Gospel of Mark. Firstly, it powerfully reinforces the theme of Jesus' Divine Authority and Identity, demonstrating His pre-eminence over human tradition and His unique understanding of the Scriptures, which He uses to reveal His own paradoxical nature as both human (Son of David) and divine (David's Lord). Secondly, it highlights the Blindness and Opposition of the Religious Leaders, who, despite their scholarly knowledge, fail to grasp the profound implications of their own sacred texts concerning the Messiah, ultimately leading to their rejection of Jesus. Thirdly, the verse underscores the Openness and Receptivity of the Common People, contrasting their eager acceptance of Jesus' teaching with the hardened hearts of the scribes. This theme of popular appeal versus elite rejection is a recurring motif in Mark, emphasizing that true spiritual insight is often found not among the powerful, but among those with humble and open hearts, as Jesus teaches in Mark 10:15.
Exposition and Analysis
Key Word Analysis
This term, meaning "supreme in authority" or "master," carries immense theological weight. In the Septuagint (Greek Old Testament), kýrios frequently translates the Hebrew divine name YHWH (LORD) or Adonai (Lord). When David calls the Messiah "my Lord" in Psalm 110:1, he is acknowledging a person far superior to himself, not merely a future descendant. Jesus' use of this term here, derived from David's own words, underscores the Messiah's divine nature and pre-existence, challenging the scribes' limited understanding of a purely human Messiah.
This verb signifies "to lay forth" or "to relate in words," implying a deliberate and systematic discourse. David "calling" the Messiah "Lord" is not a casual remark but a profound declaration of the Messiah's identity and status, revealed by the Holy Spirit. Jesus' emphasis on David himself using this term highlights the scriptural basis and divine inspiration behind this revelation, making the scribes' inability to reconcile it with their understanding of the Messiah's lineage all the more striking.
This adverb means "sweetly" or "with pleasure." The common people heard Jesus "gladly," indicating a joyful and willing reception of His words. This contrasts sharply with the scribes, who were often silenced, angered, or sought to trap Jesus. The "gladness" suggests that Jesus' teaching resonated deeply with them, perhaps because it was clear, authoritative, and addressed their spiritual hunger in a way the scribes' traditional interpretations did not.
Verse Breakdown
"David therefore himself calleth him Lord;"
Jesus points out the logical conclusion from Psalm 110:1. If David, a revered king and ancestor, refers to the Messiah as "my Lord," it implies a relationship of subordination on David's part and superiority on the Messiah's part. This challenges the scribes' linear understanding of the Messiah as merely a descendant. The Messiah must be more than just David's son; He must also be David's sovereign.
"and whence is he [then] his son?"
This is Jesus' rhetorical question, designed to expose the theological dilemma for the scribes. If the Messiah is David's Lord, how can He simultaneously be David's son? The scribes, fixated on the human lineage, could not reconcile the Messiah's Davidic sonship with His pre-existent, divine lordship. This question highlights the paradox of the Messiah's dual nature: fully human (Son of David) and fully divine (David's Lord).
"And the common people heard him gladly."
This concluding statement provides a stark contrast. While the religious experts were stumped and likely frustrated by Jesus' unanswerable question, the general populace responded positively. Their "gladness" suggests an openness to truth and an appreciation for Jesus' authoritative teaching, which cut through the complex, often legalistic interpretations of the scribes and offered profound insight into the Messiah's identity.
Literary Devices
Mark 12:37 effectively employs several literary devices. The most prominent is the Rhetorical Question ("and whence is he [then] his son?"), which Jesus uses not to elicit an answer but to expose the scribes' intellectual and spiritual impasse regarding the Messiah's identity. This question highlights the Paradox of the Messiah being both David's son and David's Lord, a truth the scribes, despite their scriptural knowledge, could not reconcile. Furthermore, there is a powerful Contrast drawn between the reaction of the religious elite (implied silence and inability to answer from Mark 12:34) and the "common people," who "heard him gladly." This contrast underscores the theme of spiritual receptivity, where humility and an open heart lead to understanding, while rigid tradition and pride lead to blindness. The entire passage also functions as Argumentation, with Jesus skillfully using Scripture (Psalm 110:1) to dismantle His opponents' limited theological framework and establish His own divine authority.
Theological and Thematic Connections
Mark 12:37 is profoundly significant for its contribution to Christology, particularly the doctrine of the person of Christ. It directly affirms the dual nature of the Messiah: His true humanity, as a descendant of David, and His true divinity, as David's pre-existent Lord. This paradox, unresolvable by the scribes, is central to Christian understanding of Jesus as the God-man. Jesus' question forces a recognition that the Messiah's identity transcends mere earthly lineage; He possesses an authority and nature that places Him above even the greatest of Israel's kings. The verse also highlights the authority of Scripture as interpreted by Jesus, demonstrating that the Old Testament itself points to a Messiah who is both human and divine. The contrast in reception further emphasizes that divine truth is often revealed to the humble and open-hearted, rather than to those who rely solely on intellectual prowess or traditional interpretations.
Reflection and Application
Mark 12:37 serves as a powerful reminder that a superficial understanding of Jesus' identity is insufficient for true faith. Like the scribes, we can sometimes approach Scripture with preconceived notions or limit God to our human categories, missing the profound, paradoxical truths He reveals. This verse challenges us to delve deeper into who Jesus truly is—not just a historical figure, a wise teacher, or a moral example, but the divine Son of God who humbled Himself to become a man, fulfilling the Davidic covenant while simultaneously being the sovereign Lord of David. Our response to Jesus' identity should mirror that of the common people: an open heart, a willingness to be taught, and a glad reception of His authoritative word. It calls us to examine our own understanding of Christ, ensuring it is comprehensive, biblically grounded, and leads to worship of Him as both Lord and Savior.
Questions for Reflection
FAQ
Why was it so difficult for the scribes to answer Jesus' question about the Messiah being both David's son and David's Lord?
The scribes, deeply rooted in the expectation of a human Messiah from David's lineage who would restore Israel's earthly kingdom, struggled to reconcile this with the idea of the Messiah also being David's "Lord." Their understanding of Psalm 110:1 was likely limited to a purely human, temporal interpretation. Jesus' question highlighted the paradox of the Messiah's divine nature and pre-existence, which transcended their earthly, linear understanding. They could not conceive of a Messiah who was both a descendant and a superior, divine figure, thus revealing their theological blind spot regarding the full identity of the Christ.
Who were "the common people" mentioned in this verse, and why did they hear Jesus gladly?
"The common people" (Greek: ochlos) refers to the general populace, distinct from the religious and political elites like the scribes, Pharisees, and Sadducees. They were typically ordinary Jews, often from rural areas or the lower economic strata, who were not bound by the rigid traditions or vested interests of the religious establishment. They heard Jesus gladly because His teaching was clear, authoritative, and resonated with their spiritual hunger. Unlike the scribes, who often taught with legalistic interpretations, Jesus taught with power and grace, addressing their needs and offering hope (Mark 1:22). Their "gladness" indicates an openness and receptivity to divine truth that the hardened hearts of the religious leaders lacked.
Christ-Centered Fulfillment
Mark 12:37 finds its ultimate Christ-centered fulfillment in the person of Jesus Himself, who perfectly embodies the paradoxical identity of the Messiah as both David's son and David's Lord. The New Testament consistently affirms Jesus' Davidic lineage, establishing His rightful claim to the throne of Israel as the promised King (Matthew 1:1). Yet, it simultaneously proclaims His divine nature, asserting His pre-existence, deity, and supreme authority as the Lord of all creation. The apostle Paul articulates this dual reality, stating that Jesus was "born of the seed of David according to the flesh; and declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead" (Romans 1:3-4). Jesus' resurrection and ascension to the right hand of God, as prophesied in Psalm 110:1, definitively establish Him as the exalted Lord, to whom every knee will bow (Philippians 2:9-11). Thus, Mark 12:37 is not merely a clever rhetorical question but a profound theological statement that points directly to the unique, divine-human person of Jesus, the Christ, who fully reconciles the Old Testament's seemingly contradictory prophecies about the Messiah.