TRV
“Jesus Questions the Pharisees on the Messiah”· Matthew 22:41–46
Translation
Complete Jewish Bible
"Then how is it," he asked them, "that David, inspired by the Spirit, calls him `Lord,' when he says,
Berean Standard Bible
Jesus said to them, “How then does David in the Spirit call Him ‘Lord’? For he says:
American Standard Version
He saith unto them, How then doth David in the Spirit call him Lord, saying,
World English Bible Messianic
He said to them, “How then does David in the Spirit call him Lord, saying,
Young's Literal Translation
He saith to them, `How then doth David in the Spirit call him lord, saying,
See on the biblical-era map
In the KJVVerse 23,916 of 31,102 · 76.9%
LawLawHistoryHistPoetryPoetProphetsProphNew TestamentNT
Study This Verse
Copy as
Historical interpretation
Ten Centuries of Reception
10 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Ante-NicenePost-NiceneEarly MedievalMedieval
2003004005006007008009001000110012001300
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
It is very worthy for us to consider that our Savior willingly proposed to the Pharisees his question about the Christ, hoping that they might respond in a fitting manner. They were not able to respond adequately. Nonetheless it was the will of the Savior to enter into dialogue with his audacious proponents, the Pharisees, with their many propositions, and similarly with the Sadducees, who placed before him the question of the seven brothers and their one wife. The Pharisees and Sadducees asked their many questions to tempt Jesus, not to learn from him. They appeared to be well-prepared doctors of the law but were not. This is why the Lord chose to put his own questions to those who were professing to have knowledge of the law: that these matters might be argued openly before the people. The Lord did not give clear responses to his questioners even though he himself responded to all their questions. It was entirely appropriate that the Lord himself, in accordance with the custom of dining with the doctors, show and hand over true divine teaching. They nevertheless did not recognize him as the prophet who was the pinnacle of all prophets.
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.
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. Wherefore the apostles also reasoned submissively, saying, "Let us speak freely of the Patriarch David, that he is both dead and buried."
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."
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 22:43 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 22:43 presents Jesus' profound counter-question to the Pharisees, challenging their limited understanding of the Messiah's identity. By quoting Psalm 110:1, where David, speaking by divine inspiration, refers to the Messiah as "Lord," Jesus subtly yet powerfully asserts the Messiah's pre-eminence and divine nature, transcending the common expectation of a mere human descendant of David. This verse is central to Jesus' revelation of His own dual nature as both Son of David and divine Lord.
Context
Literary Context
Matthew 22:43 is situated within a series of intense theological confrontations between Jesus and various Jewish religious leaders in Jerusalem during the Passion Week. Prior to this, the Sadducees attempted to trap Jesus with a question about the resurrection, and the Herodians with a question about paying taxes to Caesar. Jesus masterfully silenced them all. Following these encounters, the Pharisees gathered to challenge Jesus on the greatest commandment Matthew 22:37-40, which He answered with profound wisdom. Having effectively silenced His opponents, Jesus then turns the tables in Matthew 22:41, posing a question about the Messiah's identity that exposes the limitations of their traditional understanding and sets the stage for His own claims. This particular verse, Matthew 22:43, is the core of Jesus' argument, citing a revered Old Testament passage to reveal a deeper truth about the Christ.
Historical & Cultural Context
First-century Judaism held strong messianic expectations, primarily envisioning a political-military leader from the lineage of King David who would liberate Israel from Roman oppression and restore the Davidic kingdom. The title "Son of David" was a common and highly respected messianic designation, emphasizing the Messiah's human lineage and royal heritage. However, the prevailing understanding often overlooked or downplayed the divine aspects of the Messiah's nature, focusing almost exclusively on His earthly, kingly role. The Pharisees, as experts in the Law and Prophets, would have been intimately familiar with Psalm 110, traditionally attributed to David and widely understood as messianic. Jesus' question forces them to reconcile the traditional "Son of David" title with David's own inspired acknowledgment of the Messiah as "Lord," a title often reserved for God Himself, thus challenging their fundamental theological framework.
Key Themes
This verse contributes significantly to several key themes within Matthew's Gospel and broader biblical theology. Firstly, it highlights the Messiah's Divine Nature, challenging the purely human and political expectations of the time and pointing towards Christ's pre-existence and co-equality with God. Secondly, it underscores Jesus' Superior Wisdom and Authority, demonstrating His profound understanding of the Old Testament Scriptures and His ability to expose the spiritual blindness of the religious leaders, even on texts they claimed to master. This exchange powerfully showcases Jesus' role as the ultimate interpreter of Scripture, revealing its deeper, Christ-centered meaning. Finally, it emphasizes the importance of Spirit-led Understanding of Prophecy, illustrating that true comprehension of God's Word requires divine illumination, not just intellectual prowess. The Pharisees, despite their extensive knowledge, missed the divine implications of texts that clearly pointed to the Messiah's dual nature as both human and divine, a theme foundational to understanding the incarnation and the full identity of Jesus Christ.
Exposition and Analysis
Key Word Analysis
From the provided Strong's data, pneûma refers to "a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit." In this context, "in spirit" signifies that David spoke under the direct inspiration and guidance of the Holy Spirit, indicating a divinely revealed truth rather than a mere human insight or personal reflection. This emphasizes the prophetic authority of Psalm 110:1.
Akin to the base of κελεύω, kaléō means "to 'call' (properly, aloud, but used in a variety of applications, directly or otherwise)." Here, it denotes David's act of addressing the Messiah as "Lord," acknowledging His supreme authority and status. It implies a recognition and declaration of identity and position.
From the concept of supremacy, kýrios means "supreme in authority, i.e. (as noun) controller; by implication, Master (as a respectful title)." This title, when used by David for the Messiah, signifies a relationship of ultimate authority and reverence. In the Septuagint (the Greek Old Testament), Kyrios is frequently used to translate the Hebrew divine name YHWH (Yahweh) or Adonai, indicating a divine or supremely authoritative figure. David's use of this title for his descendant points to the Messiah's pre-eminence and divine nature, far exceeding that of a mere earthly king.
Verse Breakdown
"He saith unto them, How then doth David"
Jesus initiates His counter-question, challenging the Pharisees to reconcile their understanding of the Messiah with David's own prophetic words. The "How then" (Greek: pōs oûn) implies a logical dilemma or contradiction in their current theological framework. Jesus is pressing them to explain how their understanding of the Messiah as merely David's human descendant can account for David's own reverence for Him.
"in spirit call him Lord"
This crucial phrase explains the source and nature of David's utterance. "In spirit" (Greek: en pneûmati) indicates divine inspiration by the Holy Spirit. David was not speaking from his own human reasoning but as a prophet under the direct influence of God. The act of "calling him Lord" (Greek: kaléō autós kýrios) refers to David's address of the Messiah in Psalm 110:1, where David says, "The LORD says to my Lord..." (referring to YHWH speaking to the Messiah). This challenges the Pharisees to consider why David, the great king, would refer to his future descendant as "Lord," a title denoting supreme authority, even divine authority.
"saying"
This participle (Greek: légō) introduces the direct quotation from Psalm 110:1, which Jesus is about to present. It signals that the following words are a direct, authoritative citation from Scripture, forming the basis of Jesus' argument and the core of the theological puzzle He presents to His opponents.
Literary Devices
Matthew 22:43 masterfully employs several literary devices to convey its profound theological message. The primary device is a Rhetorical Question, "How then doth David in spirit call him Lord?" Jesus poses this question not to elicit an answer from the Pharisees (as He knows they cannot adequately explain it given their limited understanding), but to expose the inadequacy of their messianic theology and to provoke deeper thought. This question serves as a powerful Argument from Scripture (specifically Intertextuality), as Jesus directly quotes Psalm 110:1, a passage universally recognized by the Jews as messianic and attributed to David. By using David's own words, Jesus creates an undeniable internal contradiction for the Pharisees, who revered David and the Psalms. Furthermore, there is an element of Paradox or Juxtaposition at play: the Messiah is simultaneously David's descendant ("Son of David") and David's sovereign ("Lord"). This paradox is central to understanding Christ's dual nature—fully human and fully divine—which the Pharisees failed to grasp.
Theological and Thematic Connections
Matthew 22:43 is a pivotal text for understanding the person of Jesus Christ, particularly His divine nature and supreme authority. It directly challenges the prevailing Jewish understanding of the Messiah as merely a human, earthly king, compelling a re-evaluation of Old Testament prophecy. Jesus' use of Psalm 110:1—where David, by the Holy Spirit, calls the Messiah "Lord"—underscores that the Christ is not merely a descendant of David but is also David's sovereign, pre-existent Lord. This points to the Messiah's co-equality with God and His unique divine identity, a truth essential for Christian Christology. The verse thus serves as a foundational declaration of Jesus' dual nature: truly human (Son of David) and truly divine (Lord of David), a mystery revealed through prophecy and fulfilled in Him.
Reflection and Application
Matthew 22:43 calls us to a deeper, Spirit-led understanding of who Jesus truly is. It challenges any superficial or incomplete view of Christ, urging us to acknowledge His full identity as both the Son of David, fully human and relatable, and the Lord of David, fully divine and supremely authoritative. For believers today, this means moving beyond a mere intellectual assent to Jesus as a good teacher or historical figure, to a profound recognition of His divine Lordship over all creation and every aspect of our lives. Do we truly submit to Him as "Lord" in our daily decisions, our priorities, and our worship? This verse encourages us to continually search the Scriptures, not just for information, but for transformative truth, allowing the Holy Spirit to illuminate Christ's pre-eminence and sovereignty. Our faith must be built on the complete truth of who Jesus is, leading to deeper reverence, obedience, and worship.
Questions for Reflection
FAQ
Why is it significant that David calls the Messiah "Lord" in Psalm 110:1?
It is profoundly significant because David was the great king of Israel, and the Messiah was prophesied to be his descendant. For David to call his own future descendant "Lord" (Hebrew: Adonai, translated as Kyrios in the Greek Septuagint and New Testament) indicates that the Messiah would be more than just a human king, even a great one. The title "Lord" (Kyrios) was often used for God Himself in the Septuagint. Therefore, David's inspired utterance points to the Messiah's divine nature and supreme authority, transcending a purely human lineage. Jesus uses this very point in Matthew 22:43 to challenge the Pharisees' limited understanding of the Messiah, forcing them to confront the Messiah's divine pre-eminence over David himself.
What does "in spirit" mean in this context?
The phrase "in spirit" (Greek: en pneûmati) signifies that David spoke under the direct inspiration and guidance of the Holy Spirit. This means his words were not merely his own personal thoughts or reflections, but a divinely revealed prophecy. It lends absolute authority and truthfulness to his statement in Psalm 110:1, emphasizing that the truth about the Messiah's divine Lordship was revealed by God Himself through David. This highlights the supernatural origin of biblical prophecy and the Holy Spirit's role in revealing God's truth.
Christ-Centered Fulfillment
Matthew 22:43 serves as a pivotal moment where Jesus subtly yet profoundly reveals His own divine identity, fulfilling the very paradox He presents. The Pharisees, expecting a Messiah who was merely David's human successor, were confronted with the truth that the Messiah was also David's Lord. This pointed directly to Jesus' pre-existence and co-equality with God the Father, a truth foundational to the New Testament's Christology. Jesus, the Son of David according to His humanity (Romans 1:3), is simultaneously the eternal Son of God, who existed before all creation and through whom all things were made (John 1:1-3). His question forces His listeners, and us, to reconcile His human lineage with His divine nature, culminating in the understanding that He is the unique God-man. The ultimate fulfillment of David's prophetic "Lord" is found in Jesus Christ, who, after His resurrection and ascension, was declared both Lord and Christ (Acts 2:36), and to whom every knee will one day bow, acknowledging Him as Lord to the glory of God the Father (Philippians 2:9-11). Thus, Matthew 22:43 is not just a clever argument, but a direct pointer to the very heart of who Jesus is: the divine Messiah, sovereign over all, including His own royal ancestor.