TRV
“Jesus Questions the Pharisees on the Messiah”· Matthew 22:41–46
Translation
King James Version
Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David.
Complete Jewish Bible
"Tell me your view concerning the Messiah: whose son is he?" They said to him, "David's."
Berean Standard Bible
“What do you think about the Christ? Whose son is He?” “David’s,” they answered.
American Standard Version
saying, What think ye of the Christ? whose son is he? They say unto him, The son of David.
World English Bible Messianic
saying, “What do you think of the Messiah? Whose son is he?” They said to him, “Of David.”
Geneva Bible (1599)
Saying, What thinke ye of Christ? whose sonne is he? They sayd vnto him, Dauids.
Young's Literal Translation
saying, `What do ye think concerning the Christ? of whom is he son?' They say to him, `Of David.'
See on the biblical-era map
In the KJVVerse 23,915 of 31,102 · 76.9%
LawLawHistoryHistPoetryPoetProphetsProphNew TestamentNT
Study This Verse
Copy as
Historical interpretation
Nine Centuries of Reception
9 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Post-NiceneEarly MedievalMedieval
4005006007008009001000110012001300
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Then since He had answered, He asks also in turn, "What think ye of Christ, whose Son is He? They say unto Him, The Son of David."
See after how many miracles, after how many signs, after how many questions, after how great a display of His unanimity with the Father, as well in words, as in deeds; after having praised this man that said, that there is one God, He asks the question, that they may not be able to say, that He did miracles indeed, yet was an adversary to the law, and a foe to God.
Therefore, after so many things, He asks these questions, secretly leading them on to confess Him also to be God. And the disciples He asked first what the others say, and then themselves; but these not so; for surely they would have said a deceiver, and a wicked one, as speaking all things without fear. So for this cause He inquires for the opinion of these men themselves.
For since He was now about to go on to His passion, He sets forth the prophecy that plainly proclaims Him to be Lord; and not as having come to do this without occasion, nor as having made this His aim, but from a reasonable cause.
For having asked them first, since they answered not the truth concerning Him (for they said He was a mere man), to overthrow their mistaken opinion, He thus introduces David proclaiming His Godhead. For they indeed supposed that He was a mere man, wherefore also they said, "the Son of David;" but He to correct this brings in the prophet witnessing to His being Lord, and the genuineness of His Sonship, and His equality in honor with His Father.
And not even at this doth He stop, but in order to move them to fear, He adds what followeth also, saying, "Till I make Thine enemies Thy footstool;" that at least in this way He might gain them over.
And that they may not say, that it was in flattery he so called Him, and that this was a human judgment, see what He saith, "How then doth David in spirit call Him Lord?" See how submissively He introduces the sentence and judgment concerning Himself. First, He had said, "What think ye? Whose Son is He?" so by a question to bring them to an answer. Then since they said, "the Son of David," He said not, "And yet David saith these things," but again in this order of a question, "How then doth David in spirit call Him Lord?" in order that the sayings might not give offense to them.
And He Himself too in like manner for this cause introduces the doctrine in the way of question and inference, saying, "How then doth David in spirit call Him Lord, saying, The Lord said unto my Lord, Sit Thou on my right hand, until I make Thy foes Thy footstool;" and again, "If David then call Him Lord, how is He then his Son," not taking away the fact that He is his Son, away with the thought; for He would not then have reproved Peter for this, but to correct their secret thoughts. So that when He saith, "How is He his Son?" He meaneth this, not so as ye say. For they said, that He is Son only, and not also Lord. And this after the testimony, and then submissively, "If David then call Him Lord, how is He his Son?"
But, nevertheless, even when they had heard these things, they answered nothing, for neither did they wish to learn any of the things that were needful. Wherefore He Himself addeth and saith, that "He is his Lord." Or rather not even this very thing doth He say without support, but having taken the prophet with Him, because of His being exceedingly distrusted by them, and evil reported of amongst them. To which fact we ought to have especial regard, and if anything be said by Him that is lowly and submissive, not to be offended, for the cause is this, with many other things also, that He talks with them in condescension.
Wherefore now also He delivers His doctrine in the manner of question and answer; but He darkly intimates even in this way His dignity. For it was not as much to be called Lord of the Jews, as of David.
But mark thou also, I pray thee, how seasonable it is. For when He had said, "There is one Lord," then He spake of Himself that He is Lord, and showed it by prophecy, no more by His works only. And He showeth the Father Himself taking vengeance upon them in His behalf, for He saith, "Until I make Thine enemies Thy footstool;" and great unanimity even hereby on the part of Him that begat Him towards Himself, and honor. And upon His reasonings with them He doth set this end high and great, and sufficient to close fast their mouths.
(Hom. lxxi.) He first asked His disciples what others said of Christ, and then what they themselves said; but not so to these. For they would have said that He was a deceiver, and wicked. They thought that Christ was to be mere man, and therefore they say unto Him, The Son of David. To reprove this, He brings forward the Prophet, witnessing His dominion, proper Sonship, and His joint honour with His Father.
But He rests not with this, but that they may fear, He adds, Till I make thine enemies thy footstool; that at least by terror He might gain them.
This conclusion He put to their questionings, as final, and sufficient to stop their mouth. Henceforward accordingly they held their peace, not by their own good-will, but from not having aught to say.
Then since He had answered, He asks also in turn, "What think ye of Christ, whose Son is He? They say unto Him, The Son of David."
See after how many miracles, after how many signs, after how many questions, after how great a display of His unanimity with the Father, as well in words, as in deeds; after having praised this man that said, that there is one God, He asks the question, that they may not be able to say, that He did miracles indeed, yet was an adversary to the law, and a foe to God.
Therefore, after so many things, He asks these questions, secretly leading them on to confess Him also to be God. And the disciples He asked first what the others say, and then themselves; but these not so; for surely they would have said a deceiver, and a wicked one, as speaking all things without fear. So for this cause He inquires for the opinion of these men themselves.
For having asked them first, since they answered not the truth concerning Him (for they said He was a mere man), to overthrow their mistaken opinion, He thus introduces David proclaiming His Godhead. For they indeed supposed that He was a mere man, wherefore also they said, "the Son of David;" but He to correct this brings in the prophet witnessing to His being Lord, and the genuineness of His Sonship, and His equality in honor with His Father.
This passage is out of the 109th Psalm. Christ is therefore called David's Lord, not in respect of His descent from him, but in respect of His eternal generation from the Father, wherein He was before His fleshly Father. And he calls Him Lord, not by a mere chance, nor of his own thought, but by the Holy Spirit.
This question is still available for us against the Jews; for these who believe that Christ is yet to come, assert that He is a mere man, though a holy one, of the race of David. Let us then thus taught by the Lord ask them, If He be mere man, and only the Son of David, how does David call Him his Lord? To evade the truth of this question, the Jews invent many frivolous answers. They allege Abraham's steward, he whose son was Eliezer of Damascus, and say that this Psalm was composed in his person, when after the overthrow of the five kings, the Lord God said to his lord Abraham, Sit thou on my right hand, till I make thine enemies thy footstool. Let us ask how Abraham could say the things that follow, and compel them to tell us how Abraham was born before Lucifer, and how he was a Priest after the order of Melchisedech, for whom Melchisedech brought bread and wine, and of whom he received tithes of the spoil?
(verses 41 onwards) But when the Pharisees were gathered together, Jesus questioned them, saying, 'What do you think about the Christ, whose son is he?' They said to him, 'David.' He said to them, 'How then does David in the Spirit call him Lord, saying, "The Lord said to my Lord, Sit at my right hand, until I make your enemies your footstool?" If David then calls him Lord, how is he his son?' Those who had gathered together to test Jesus and tried to capture the truth through deceitful questioning, gave an opportunity for their own refutation. They are asked (or, it is asked) about Christ whose son he is. The questioning of Jesus benefits us even today against the Jews. And indeed those who confess that Christ is to come assert that he is a simple man and a holy man from the lineage of David. Let us therefore question those who are taught by the Lord: if he is a simple man and only a son of David, how does David call him his Lord? Not by uncertain error or personal will, but in the Holy Spirit (or, but in the Holy Spirit, he is silent). The testimony, however, which he presents, is taken from the one hundred and ninth Psalm. Therefore, David is called Lord, not according to what he was born, but according to what he always was, born from the Father, surpassing his own Father in the flesh. The Jews, in order to evade the truth of the question, invent many idle things, asserting that the native of Abraham, whose son was Damascus Eliezer, and that the psalm was written from that person's perspective, in which the Lord God said to his lord, Abraham, after the slaughter of the five kings: Sit at my right hand, until I make thy enemies thy footstool. (Genesis 14). Whom should we ask: How did God say to Abraham these things that follow: With you is the beginning in the day of your power, in the splendors of the saints, I have begotten you before Lucifer; and: The Lord has sworn, and will not regret it; you are a priest forever, according to the order of Melchizedek? And we should try to answer how Abraham was born before Lucifer and was a priest according to the order of Melchizedek: regarding whom Melchizedek offered bread and wine, and from whom he received tithes of the spoils.
The Jews tempted Christ, supposing Him to be mere man; had they believed Him to be the Son of God, they would not have tempted Him. Christ therefore, willing to show that He knew the treachery of their hearts, and that He was God, yet would not declare this truth to them plainly, that they might not take occasion thence to charge Him with blasphemy, and yet would not totally conceal this truth; because to that end had He come that He should preach the truth; He therefore puts a question to them, such as should declare to them who He was; What think ye of Christ? whose Son is He?
I suppose that He formed this question, not only against the Pharisees, but also against the heretics; for according to the flesh He was truly David's Son, but his Lord according to His Godhead.
That He says, Sit thou on my right hand, is not to be taken as though God had a body, and either a right hand or a left hand; but to sit on the right hand of God is to abide in the honour and equality of the Father's majesty.
But till is used for indefinite time, that the meaning be, Sit Thou for ever, and for ever hold thine enemies beneath thy feet.
Hence we learn that the poison of jealousy may be overcome, but can hardly of itself rest at peace.
(ap. Anselm.) That it is by the Father that the enemies are put under the Son, denotes not the Son's weakness, but the union of His nature with His Father. For the Son also puts under Him the Father's enemies, when He glorifies His name upon earth. He concludes from this authority, If David then call Him Lord, how is He his son?
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Matthew 22:42 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Matthew 22:42 encapsulates a pivotal moment in Jesus's public ministry, where, having deftly silenced his religious adversaries, he turns the tables by posing a profound question about the identity of the Messiah. This verse records Jesus's direct inquiry to the Pharisees, "What think ye of Christ? whose son is he?" and their immediate, yet incomplete, response, "The Son of David." This exchange serves to highlight the prevailing Messianic expectations of the time while simultaneously setting the stage for Jesus to reveal a deeper, more complex truth about his divine and human nature, challenging the limited understanding of the Jewish leaders.
Context
Literary Context
Matthew 22:42 is strategically placed at the climax of a series of intense interrogations Jesus endures from the Jewish religious authorities in Jerusalem during his final week. Beginning in Matthew 21:23, the chief priests and elders question his authority. This is followed by the Pharisees' attempt to trap him with a question about tribute to Caesar in Matthew 22:15-22, and the Sadducees' challenge regarding the resurrection and marriage in Matthew 22:23-33. Finally, a lawyer among the Pharisees tests him on the greatest commandment in Matthew 22:34-40. Having answered every challenge with unparalleled wisdom and authority, Jesus now takes the initiative, shifting from the interrogated to the interrogator. His question in Matthew 22:42 is not a trap, but a profound theological inquiry designed to expose the limitations of their Messianic understanding and to reveal his true identity. The subsequent verses (Matthew 22:43-46) further elaborate on this point, demonstrating how the Messiah must be both David's son and David's Lord.
Historical & Cultural Context
The period of Jesus's ministry was marked by fervent Messianic expectation among the Jewish people, largely fueled by centuries of Roman occupation and the longing for a deliverer who would restore Israel's sovereignty. The title "Son of David" was a deeply significant and widely accepted designation for the Messiah, rooted in Old Testament prophecies, particularly the Davidic Covenant which promised an eternal kingdom through David's lineage. The Pharisees, a prominent religious sect, meticulously studied the Law and Prophets, holding to the belief in a personal Messiah who would be a political and military leader, restoring the Davidic kingdom. While they correctly identified the Messiah's Davidic lineage, their understanding often lacked the spiritual and divine dimensions of his identity. Jesus's question therefore probes their core theological framework, challenging them to reconcile the human lineage of the Messiah with his divine pre-existence and authority, a concept crucial for understanding his true nature.
Key Themes
This verse contributes significantly to several key themes within Matthew's Gospel and broader biblical theology. Firstly, it directly addresses the identity of the Messiah, forcing the religious leaders to articulate their understanding of the "Christ" (Greek for "Anointed One," equivalent to Hebrew "Messiah"). Their response, "The Son of David," highlights the widely accepted Messianic expectation of a royal descendant of King David, a theme Matthew emphasizes from the very beginning of his Gospel (e.g., Matthew 1:1). Secondly, Jesus's follow-up question in Matthew 22:43-45 introduces the theme of challenging limited understanding, pushing beyond a purely human, earthly understanding of the Messiah to consider his divine nature and pre-existence, as foreshadowed in Psalm 110:1. This reveals that the Christ must be both David's son and David's Lord. Finally, the entire exchange underscores Jesus's supreme authority and wisdom, demonstrating his ability not only to defend himself against theological traps but also to proactively teach profound truths about his own person and mission, exposing the theological blind spots of his adversaries.
Exposition and Analysis
Key Word Analysis
This verb, stemming from a primary verb meaning "to think," extends to imply "to seem" (truthfully or uncertainly). In Matthew 22:42, Jesus's use of "What think ye" is not merely asking for an opinion, but probing their settled theological conviction and understanding regarding the Messiah. It challenges them to articulate their deepest beliefs, revealing whether their perception aligns with divine truth or remains superficial.
Derived from the verb "to anoint," this term means "anointed" and is the Greek equivalent of the Hebrew "Messiah." It is an epithet of Jesus, signifying his divinely appointed role as the long-awaited King, Priest, and Prophet who would deliver Israel and establish God's kingdom. Jesus's question about "Christ" directly addresses the central figure of Jewish prophecy and the core of their eschatological hope.
Apparently a primary word, "son" is used broadly to denote immediate, remote, or figurative kinship. In this context, it refers to the direct lineage and descendant. The Pharisees' immediate response, "The Son of David," correctly identifies the Messiah's human lineage as prophesied, emphasizing his royal heritage and legitimacy as a successor to King David.
Verse Breakdown
"Saying, 'What think ye of Christ?'"
Jesus initiates the conversation, shifting from being the one questioned to the one posing a profound theological inquiry. His question is direct and personal ("What think ye?"), demanding not just a factual answer but an articulation of their understanding and conviction regarding the Messiah. The term "Christ" (Messiah) immediately centers the discussion on the most significant figure in Jewish expectation.
"whose son is he?"
This follow-up question clarifies the specific aspect of the Messiah's identity Jesus wishes to probe: his lineage. It directs the Pharisees to consider the widely accepted prophecies concerning the Messiah's human ancestry, particularly his connection to King David. This part of the question is designed to elicit the common understanding of the Messiah's human origin.
"They say unto him, The Son of David."
The Pharisees' immediate and unanimous response reflects the prevailing and correct Jewish understanding of the Messiah's lineage. This title, "Son of David," was a deeply revered and widely recognized designation for the Messiah, affirming his royal descent and rightful claim to the throne of Israel, fulfilling prophecies such as 2 Samuel 7:12-16 and Isaiah 9:6-7. While factually accurate, this answer sets the stage for Jesus to reveal the inadequacy of a merely human understanding of the Messiah.
Literary Devices
Matthew 22:42 employs several significant literary devices. The primary device is Interrogation, as Jesus poses a direct question to the Pharisees. This is not merely a request for information but a Rhetorical Question designed to prompt deeper reflection and expose the limitations of their understanding. Jesus's question, "What think ye of Christ? whose son is he?", serves to highlight the gap between the Pharisees' correct but incomplete knowledge of the Messiah's human lineage and the profound truth of his divine nature. There is also an element of Irony, as the very religious leaders who claim to be authorities on the Law and Prophets are shown to have a superficial grasp of the Messiah's full identity. Furthermore, this verse acts as a form of Foreshadowing, setting the stage for Jesus's subsequent teaching in Matthew 22:43-45 where he quotes Psalm 110:1 to reveal the Messiah's dual nature as both David's son and David's Lord, thereby challenging the Pharisees' limited theological framework.
Theological and Thematic Connections
Matthew 22:42 is a theological linchpin, revealing the crucial tension between the human and divine natures of the Messiah. The Pharisees correctly identify the Messiah as the "Son of David," a truth deeply rooted in Old Testament prophecy and essential for establishing Jesus's legitimate claim to Israel's throne. However, Jesus's subsequent question (in Matthew 22:43) about how David could call his own descendant "Lord" (quoting Psalm 110:1) exposes the inadequacy of a purely human understanding of the Messiah. This exchange underscores the profound theological truth that the Messiah is not merely a human king from David's lineage but also the pre-existent, divine Lord. This dual nature—fully human and fully divine—is central to Christian doctrine and the very possibility of salvation, as only a God-man could bridge the gap between humanity and God.
Reflection and Application
The profound question Jesus poses in Matthew 22:42 transcends its original context and remains deeply relevant for every person today. "What think ye of Christ?" compels us to move beyond superficial or inherited understandings of Jesus and to personally grapple with his identity. Is he merely a historical figure, a wise teacher, or truly the divine Son of God, the promised Messiah, the Lord and Savior? Our answer to this fundamental question shapes not only our theological framework but also the entire trajectory of our lives, our values, and our eternal destiny. Like the Pharisees, we can hold correct theological facts (e.g., Jesus's lineage) yet miss the deeper, transformative truth of his full identity—that he is both fully human, born of David's line, and fully divine, David's eternal Lord. This passage challenges us to seek a comprehensive understanding of Christ, one that embraces both his humanity and his divinity, leading to genuine faith and worship. It invites us to delve into Scripture with an open heart, allowing the Holy Spirit to illuminate the multifaceted nature of Jesus, leading us into a deeper, more intimate relationship with the One who is both Son of David and Lord of all.
Questions for Reflection
FAQ
Why was "Son of David" such an important title for the Messiah?
The title "Son of David" was crucial because it directly connected the Messiah to the Davidic Covenant found in 2 Samuel 7, where God promised King David that his house and his kingdom would endure forever, and that a descendant would sit on his throne eternally. For the Jewish people, this meant the Messiah would be a legitimate king from David's royal line, restoring Israel's glory and sovereignty. It affirmed his rightful claim to the throne and fulfilled numerous Old Testament prophecies, such as Isaiah 9:6-7 and Jeremiah 23:5. Jesus's genealogy in Matthew 1:1-17 intentionally highlights this lineage, establishing his credentials as the promised "Son of David."
Christ-Centered Fulfillment
Matthew 22:42, with its inquiry into the Messiah's identity, finds its ultimate Christ-centered fulfillment in Jesus's dual nature as both the promised "Son of David" and the eternal "Lord." While the Pharisees correctly identify Jesus's human lineage, fulfilling the prophecies of a king from David's royal line (e.g., Romans 1:3), Jesus immediately pushes them to consider the deeper truth of his divine pre-existence and authority. By quoting Psalm 110:1, where David calls the Messiah "Lord," Jesus reveals that the Christ is not merely a human descendant but also the divine sovereign to whom David himself paid homage. This profound truth is central to the New Testament's understanding of Jesus, who is both fully human, born of a woman (Galatians 4:4), and fully God, existing before all things (Colossians 1:15-17). He is the true King who fulfills the Davidic Covenant not through an earthly kingdom, but through his spiritual reign established by his death and resurrection (Acts 2:30-36). Thus, Jesus is the ultimate fulfillment of the Messianic hope, the one who perfectly embodies both the human lineage of David and the divine authority of God, establishing an eternal kingdom that transcends earthly limitations (Revelation 11:15).