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“Jesus Questions the Pharisees on the Messiah”· Matthew 22:41–46
Translation
King James Version
The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?
Complete Jewish Bible
`ADONAI said to my Lord, "Sit here at my right hand until I put your enemies under your feet"'?
Berean Standard Bible
‘The Lord said to my Lord, “Sit at My right hand until I put Your enemies under Your feet.”’
American Standard Version
The Lord said unto my Lord, Sit thou on my right hand, Till I put thine enemies underneath thy feet?
World English Bible Messianic
‘The Lord said to my Lord, sit on my right hand, until I make your enemies a footstool for your feet?’
Geneva Bible (1599)
The Lord sayd to my Lord, Sit at my right hand, till I make thine enemies thy footestoole?
Young's Literal Translation
The Lord said to my lord, Sit at my right hand, till I may make thine enemies thy footstool?
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Historical interpretation
Eleven Centuries of Reception
11 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Therefore, (as they further hold, ) those other words, "Before the morning star did I beget thee from the womb," are applicable to Hezekiah, and to the birth of Hezekiah.
For God puts Christ's enemies as a footstool beneath His feet, for their salvation as well as their destruction.
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.
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Summary
Matthew 22:44 records Jesus' profound quotation of Psalm 110:1, a pivotal moment in His final debates with the Jewish religious leaders. By citing this ancient psalm, Jesus masterfully challenges their limited understanding of the Messiah, asserting His own divine identity and supreme authority as both the Son of David and David's Lord. This verse underscores the Messiah's exalted position at God's right hand and His ultimate, guaranteed triumph over all opposition.
Context
Literary Context
This verse is situated within a series of intense and escalating confrontations between Jesus and the various Jewish religious factions—the Pharisees, Sadducees, and Herodians—during His final week in Jerusalem before His crucifixion. Having successfully silenced His opponents by answering their challenging questions regarding tribute to Caesar, the resurrection, and the greatest commandment, Jesus seizes the initiative. He turns the tables by posing a question to the Pharisees about the Messiah's identity, specifically asking, "What think ye of Christ? whose son is he?" (Matthew 22:42). When they correctly identify the Messiah as "The Son of David," Jesus then quotes Psalm 110:1, recorded here in Matthew 22:44, to expose the inadequacy of their purely human and political understanding of the Messiah. His question, "If David then call him Lord, how is he his son?" (Matthew 22:45), leaves them unable to answer, effectively silencing all His adversaries and concluding this series of public debates.
Historical & Cultural Context
First-century Judaism held strong messianic expectations, predominantly focused on a human descendant of David who would restore Israel's political sovereignty and liberate them from Roman rule. The title "Son of David" was deeply ingrained in this expectation, signifying a royal, earthly king. However, Psalm 110:1, a highly revered messianic psalm, presented a challenge to this singular view by portraying the Messiah as "Lord" even to David himself. The concept of a divine Messiah, or one who transcended mere human lineage, was not widely embraced or understood by many Jewish leaders. The imagery of "sitting at the right hand" was a universal symbol of supreme honor, authority, and shared rule in ancient Near Eastern courts, while placing enemies as a "footstool" signified complete subjugation and absolute victory over all opposition, often associated with a conquering king's triumph.
Key Themes
Matthew 22:44 contributes significantly to several overarching themes in Matthew's Gospel and the broader biblical narrative. It powerfully illustrates the Messiah's Dual Nature, presenting Him as both the human descendant of David and David's divine Lord, challenging a purely human understanding of Christ and pointing to His unique God-man identity. The phrase "Sit thou on my right hand" highlights the Divine Authority and Exaltation of the Messiah, signifying His co-equality and shared rule with God the Father, a theme foundational to understanding Jesus' post-resurrection status as seen in passages like Ephesians 1:20-22. Furthermore, "till I make thine enemies thy footstool" speaks to the Ultimate Victory Over Enemies that the Messiah will achieve, assuring believers of Christ's complete and final dominion over all opposition, including sin, death, and spiritual forces, a victory ultimately realized through His death and resurrection and consummated at His return (see 1 Corinthians 15:25-26).
Exposition and Analysis
Key Word Analysis
This term, derived from a root signifying supremacy, denotes one who is supreme in authority, a controller, or Master. In this verse, it is used twice: "The LORD" (capitalized in KJV) refers to Yahweh, God the Father, in the original Hebrew of Psalm 110:1 (YHWH); and "my Lord" refers to the Messiah (Adonai), whom David acknowledges as his superior, indicating a profound level of reverence and authority that transcends mere human kingship.
Literally meaning the right side or hand, this phrase universally symbolizes the position of highest honor, power, and authority. To be seated at the right hand of God signifies co-equality, shared rule, and ultimate sovereignty, indicating the Messiah's divine status and His rightful place of dominion alongside the Father.
Derived from a root meaning "to hate," this word describes those who are hateful, odious, or actively hostile. In this context, "thine enemies" refers to all forces that oppose God's righteous rule and the Messiah's kingdom, encompassing spiritual adversaries, human opposition, sin, and ultimately, death itself. The promise is that these will be completely subdued.
Verse Breakdown
"The LORD said unto my Lord"
This opening clause establishes a divine dialogue between two distinct "Lords." "The LORD" (YHWH) refers to God the Father, the ultimate sovereign, who speaks to "my Lord" (Adonai), referring to the Messiah. This distinction is crucial, as it elevates the Messiah beyond a mere human king, even one as revered as David, into a realm of divine authority and co-existence with God Himself. It is David, the author of the Psalm, who acknowledges the Messiah as his own superior.
"Sit thou on my right hand"
This command from God the Father to the Messiah signifies an invitation to a position of supreme honor, power, and authority. It is an enthronement, indicating the Messiah's co-regency and shared divine sovereignty with the Father. This imagery foreshadows Jesus' ascension and exaltation after His resurrection, where He takes His rightful place of ultimate dominion over all creation.
"till I make thine enemies thy footstool"
This concluding phrase reveals the ultimate outcome of the Messiah's reign. God the Father promises to actively subdue all of the Messiah's adversaries, making them a "footstool" – a symbol of complete subjugation, humiliation, and absolute victory. This signifies the Messiah's guaranteed triumph over all hostile forces, including sin, death, and every spiritual and earthly opposition, leading to the full establishment of His eternal kingdom.
Literary Devices
Matthew 22:44 masterfully employs several literary devices to convey its profound theological message. The most prominent is Quotation, as Jesus directly cites Psalm 110:1, a highly revered messianic prophecy from the Old Testament. This use of Scripture lends undeniable authority and weight to Jesus' argument, demonstrating that His claims are rooted in the divinely inspired Word. Furthermore, the entire exchange is framed as a Rhetorical Question posed by Jesus to the Pharisees, designed not to elicit information but to expose their theological blind spots and silence their opposition. The verse also relies heavily on Symbolism: "right hand" is a powerful symbol of ultimate authority, honor, and shared rule, while "footstool" symbolizes complete subjugation, victory, and dominion over enemies. These symbols communicate profound theological truths in a concise and impactful manner.
Theological and Thematic Connections
Matthew 22:44 is a cornerstone for understanding the full identity of Jesus Christ, revealing Him as far more than a mere human prophet or king. It asserts His unique status as both the Son of David—a true human descendant—and David's divine Lord, thereby affirming His dual nature as fully God and fully man. This verse speaks to Christ's supreme sovereignty and His rightful place of authority at the Father's side, a position from which He reigns over all creation and actively works towards the complete subjugation of all opposition. It assures us that His victory is not just partial but absolute, providing immense comfort and confidence to believers in the face of any spiritual or earthly challenge. The ultimate triumph over enemies signifies the final establishment of God's kingdom and Christ's undisputed reign.
Reflection and Application
Matthew 22:44 calls us to a deeper understanding and worship of Jesus Christ. If David, a king and prophet, called the Messiah his "Lord," how much more should we, who have witnessed His life, death, resurrection, and ascension, acknowledge His absolute sovereignty over our lives? This verse reminds us that Jesus is not merely a historical figure, a wise teacher, or a moral example, but the eternal Son of God, enthroned at the right hand of the Father, wielding all authority in heaven and on earth. His position assures us that He is actively ruling, and that no enemy—be it sin, death, spiritual forces, or the challenges of this world—can ultimately stand against Him. Our response should be one of humble submission to His Lordship, unwavering trust in His ultimate victory, and joyful worship of His exalted name. In a world full of chaos and uncertainty, the truth that Christ is sovereign and will subdue all His enemies offers profound peace and hope.
Questions for Reflection
FAQ
Why is "The LORD" capitalized and "my Lord" not in the KJV translation of this verse?
The capitalization convention in the King James Version (KJV) is a significant interpretive choice that reflects the original Hebrew of Psalm 110:1, from which Jesus quotes. "The LORD" (all caps) typically translates the divine covenant name of God, YHWH (Yahweh), indicating God the Father. "My Lord" (with a lowercase 'L') translates the Hebrew word Adonai, a respectful title for a master or lord. In Psalm 110:1, David uses Adonai to refer to the Messiah, acknowledging His superior status and authority, even over David himself. Jesus' use of this distinction highlights the Messiah's divine nature and authority that transcends mere human lineage, making Him worthy of David's worship and submission, thus challenging the Pharisees' limited understanding.
What does "Sit thou on my right hand" signify about the Messiah?
This phrase is a powerful symbol of ultimate honor, authority, and shared rule. In ancient Near Eastern cultures, to be seated at the right hand of a king or deity signified the highest position of power and favor. For the Messiah to be invited by God the Father to "sit on my right hand" means He is being granted co-regency and shared divine authority. It signifies His exaltation, His divine status, and His rightful place of dominion over all creation. This prophecy is fulfilled in Jesus' ascension, where He is enthroned as Lord over all (see Acts 7:55-56).
How does Matthew 22:44 relate to Jesus' identity as the Messiah?
Matthew 22:44 is a critical verse for understanding Jesus' identity because it directly confronts and expands upon the prevailing Jewish understanding of the Messiah. While the Pharisees correctly identified the Messiah as the "Son of David" (a human descendant), Jesus' quotation of Psalm 110:1 forces them to consider how David could call his own descendant "Lord." This question implies that the Messiah must be more than just a human king; He must possess a divine nature that makes Him superior even to David. Jesus uses this verse to subtly but powerfully assert His own divine identity and authority as the promised Messiah, who is both fully human (Son of David) and fully God (David's Lord). It underscores His unique position as the God-man, the only one capable of fulfilling all messianic prophecies.
Christ-Centered Fulfillment
Matthew 22:44 finds its profound Christ-centered fulfillment in the person and work of Jesus of Nazareth. The "Lord" whom David prophetically acknowledged as his superior is none other than Jesus Christ, the incarnate Son of God. His resurrection from the dead and subsequent ascension to heaven marked the definitive moment when He was exalted to the very position described in this psalm: seated "on the right hand" of the Father. This is not merely a symbolic gesture but a declaration of His supreme authority and ongoing reign over all creation, as affirmed in Ephesians 1:20-22, where God "raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion." Jesus' current reign ensures that all His enemies—sin, death, and every spiritual opposition—are progressively being made His "footstool." While He awaits the final consummation of His victory, as described in Hebrews 10:12-13, His enthronement guarantees His ultimate triumph. This truth provides the bedrock for the Christian hope: our Lord is sovereign, He reigns supreme, and He will return in glory to complete the subjugation of all things under His feet, as foretold in Philippians 2:9-11 and depicted in Revelation 19:11-16.