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“Jesus Questions the Pharisees on the Messiah”· Matthew 22:41–46
Translation
King James Version
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions.
Complete Jewish Bible
No one could think of anything to say in reply; and from that day on, no one dared put to him another sh'eilah.
Berean Standard Bible
No one was able to answer a word, and from that day on no one dared to question Him any further.
American Standard Version
And no one was able to answer him a word, neither durst any man from that day forth ask him any more questions.
World English Bible Messianic
No one was able to answer him a word, neither did any man dare ask him any more questions from that day forward.
Geneva Bible (1599)
And none could answere him a worde, neither durst any from that day foorth aske him any moe questions.
Young's Literal Translation
And no one was able to answer him a word, nor durst any from that day question him any more.
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And so Matthew added, “No one was able to say a word to him, and no one dared from that hour to ask him anything.” The reason, however, that they had not dared to ask him even another word was this, that having been asked themselves, they could not respond. For if their question had come from a desire to learn, then they would never have proposed their questions to him. They dared not ask him anything now. For they were asking him only as tempters, and for this reason he wanted to confuse them by their own question so that, blushing, they might back away from his directness and thereafter ask him nothing further. We have spoken these things according to an understanding of the plain sense of the text.
For had their question sprung of desire to know, He would never have proposed to them such things as should have deterred them from asking further.
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.
For they were silent from thenceforth, not willingly, but from their having nothing to say; and they received so deadly a blow, as no longer to dare to attempt the same things any more. For, "no one," it is said, "durst from that day forth ask Him any more questions."
And this was no little advantage to the multitude. Therefore also unto them doth He henceforth direct His word, having removed the wolves, and having repulsed their plots.
For those men gained nothing, taken captive by vainglory, and having fallen upon this terrible passion. For terrible is this passion and many-headed, for some set their heart upon power for the sake of this, some on wealth, some on strength. But proceeding in order it goes on unto almsgiving also, and fasting, and prayers, and teaching, and many are the heads of this monster.
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?
(Verse 46) And no one was able to answer him a word, nor did anyone dare from that day on to ask him any more questions. The Pharisees and Sadducees, seeking an opportunity to accuse him, and to find some word by which they could trap him, because they were confounded by his teachings, no longer questioned him, but were clearly apprehended and handed over to the Roman authorities. From this we understand that the poisons of envy can indeed be overcome, but it is difficult for them to rest.
The Pharisees and Sadducees had been looking for an opportunity for deceiving him, looking to find some word that might be taken advantage of by the plotters. Yet they had been totally confounded in their conversations. So they asked nothing further. What did they do then? All they could do was turn him over to the custody of the Roman authorities. From this we learn that the faults of the jealous are indeed able to be overcome but are difficult to put to rest.
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.
Sice they thought He was a mere man, He overturns their belief and by means of the prophecy of David (Ps. 109:1) teaches the truth, that He is also the Lord, proclaiming His own divinity. For when the Pharisees said that the Christ was the son of David, that is, a mere man, He says, How then does David name Him Lord, and he does not simply name Him Lord, but "in spirit," that is, as revealed to him by the grace of the Spirit? He does not say this to deny that He is the son of David, but to show that He is not a mere man, descended only from the Davidic seed. The Lord asks these questions so that if they would answer, "We do not know," they might ask and learn; or if they would answer the truth, that they might believe; or if they could not answer, that they might be put to shame and leave, no longer daring to interrogate Him.
(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 22:46 serves as the climactic conclusion to a series of intense theological and political interrogations directed at Jesus by various Jewish religious factions in Jerusalem. This verse powerfully underscores Jesus' unparalleled wisdom and divine authority, demonstrating His intellectual and spiritual supremacy by completely silencing His adversaries, who were left without a retort and dared not challenge Him further. It marks a definitive victory for Jesus in the public debates, establishing His unassailable position as the ultimate arbiter of truth.
Context
Literary Context
This verse is the culmination of a highly charged series of confrontations between Jesus and the religious authorities during the final days leading up to His crucifixion. Prior to this, Jesus had masterfully parried three distinct traps set by His opponents. First, the Pharisees and Herodians attempted to ensnare Him with a politically charged question about paying taxes to Caesar. Jesus' profound response, "Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's," left them astonished. Next, the Sadducees, who denied the resurrection, presented a complex hypothetical scenario about marriage in the afterlife, seeking to discredit the concept of resurrection. Jesus refuted them by appealing to the Scriptures and the power of God. After silencing these groups, Jesus proactively turned the tables, posing His own question to the Pharisees regarding the Messiah's identity: how could the Messiah be both David's Son and David's Lord, referencing Psalm 110:1. This final, unanswerable question exposed their theological limitations and inability to grasp the true nature of the Christ, leading directly to the decisive silence described in Matthew 22:46.
Historical & Cultural Context
The setting for these debates is Jerusalem, likely within the Temple precincts, during the Passover week—a time of heightened religious and political tension. The various groups challenging Jesus represented the spectrum of Jewish leadership: the Pharisees, known for their strict adherence to the Law and oral traditions, and their belief in the resurrection; the Sadducees, an aristocratic priestly class who controlled the Temple and rejected the resurrection, angels, and spirits; and the Herodians, a political faction supportive of Herod's rule and, by extension, Roman authority. Public debates and rabbinic disputations were common forms of intellectual and theological engagement in this period. These challenges were not merely academic exercises but attempts to discredit Jesus in the eyes of the populace and find grounds for His arrest, as His popularity and teachings threatened their established authority and interpretations of the Law. The inability of these learned leaders to answer Jesus' question or to further challenge Him publicly was a profound humiliation, signifying a loss of face and authority within their cultural context.
Key Themes
Matthew 22:46 powerfully reinforces several core themes developed throughout Matthew's Gospel. Firstly, it highlights Jesus' Unmatched Wisdom and Authority. His responses consistently demonstrate a divine insight that transcends human cunning, revealing Him as the ultimate teacher whose words carry inherent power, as seen in the crowds' reaction to His teaching in the Sermon on the Mount. Secondly, the verse underscores The Futility of Human Opposition to Divine Truth. The combined intellectual and religious might of the Pharisees, Sadducees, and Herodians proved utterly ineffective against Jesus, illustrating that human attempts to trap or discredit God's truth are ultimately vain. This theme resonates with the broader narrative of God's sovereignty over human plans. Finally, the preceding dialogue, culminating in this verse, brings to the forefront The True Nature of the Messiah. Jesus' question about the Messiah being both David's Son and Lord was designed to reveal the Pharisees' incomplete understanding of the Christ's divine and human natures, a central theological truth that Matthew consistently presents, emphasizing Jesus as Immanuel—God with us.
Exposition and Analysis
Key Word Analysis
This word signifies the capacity or power to do something, to be possible. In this context, it emphasizes the utter lack of ability on the part of Jesus' opponents to formulate a response. It wasn't merely that they didn't have an answer readily available; they were rendered entirely incapable of constructing one, highlighting the unassailable nature of Jesus' argument and the profound intellectual and spiritual chasm between Him and His challengers.
This term can refer to something said, a topic, reasoning, or even the Divine Expression (Christ Himself, as in John). Here, "a word" signifies even the smallest unit of discourse or argument. The fact that "no man was able to answer him a word" means they could not offer any counter-argument, any defense, or any further question. This silence is a testament to the comprehensive and irrefutable nature of Jesus' final question and His preceding answers.
This archaic word means "dared" or "ventured," implying courage or audacity. The use of "durst" indicates that Jesus' opponents were not only intellectually stumped but also psychologically intimidated. They lacked the boldness or courage to continue challenging Him. This suggests a profound shift from their initial aggressive questioning to a state of complete submission, albeit a reluctant one, to Jesus' overwhelming authority.
Verse Breakdown
"And no man was able to answer him a word"
This clause emphatically states the immediate consequence of Jesus' final question about the Messiah's identity (Matthew 22:41-45). The collective intellectual and theological might of the Pharisees, Sadducees, and Herodians, who had previously attempted to trap Jesus, was completely neutralized. They found themselves utterly incapable of formulating any response, no matter how brief or simple. This inability was not due to a lack of knowledge in general, but specifically to their spiritual blindness regarding the true nature of the Messiah, which Jesus' question exposed. Their silence signified their intellectual defeat and the undeniable superiority of Jesus' wisdom.
"neither durst any [man] from that day forth ask him any more [questions]."
This second clause describes the lasting impact of this decisive encounter. The word "durst" (from the Greek tolmáō) conveys that they not only lacked an answer but also lost the courage or audacity to challenge Jesus again publicly. This marked a turning point in their open confrontations with Him. From that day forward, the religious leaders ceased their direct, public interrogations, recognizing the futility and danger of further attempts to ensnare Him. This cessation of questioning underscores Jesus' unassailable authority and the profound respect (even if grudging) His wisdom commanded, effectively ending the period of public debate and shifting the focus to plots for His arrest and execution.
Literary Devices
Matthew 22:46 employs several powerful literary devices. The verse utilizes Hyperbole to emphasize the absolute nature of Jesus' victory; while it's possible individuals might have privately harbored questions, the public cessation of challenges is presented as total. This hyperbole underscores the profound impact Jesus had. There is also a strong element of Irony at play. The religious leaders, who prided themselves on their scriptural knowledge and sought to trap Jesus, are themselves trapped and silenced by His superior understanding of the very scriptures they claimed to master. Their intellectual pride leads to their public humiliation. The Silence of the opponents itself functions as a powerful Symbol, representing not just a lack of words, but a complete intellectual and spiritual defeat. It symbolizes the triumph of divine truth over human cunning and the silencing of all opposition before the wisdom of God. Finally, the phrase "from that day forth" acts as a form of Foreshadowing, signaling a shift in the narrative. The period of public debate is over, and the focus will now move towards the religious leaders' more sinister plots to eliminate Jesus, recognizing that they cannot defeat Him through argument.
Theological and Thematic Connections
Matthew 22:46 is a profound theological statement on the absolute authority and divine wisdom of Jesus Christ. It demonstrates that no human intellect, no matter how learned or cunning, can ultimately contend with the truth embodied in God's Son. This silencing of His opponents is not merely a display of intellectual prowess but a revelation of Jesus' inherent divinity and His unique position as the incarnate Word of God. It affirms that all wisdom and knowledge are ultimately found in Him, and that His truth is unassailable. The inability of the religious leaders to answer or question Him further highlights their spiritual blindness and resistance to the light, even when confronted with undeniable evidence of His divine nature. This verse serves as a powerful reminder that God's truth will always prevail, and attempts to suppress or discredit it are ultimately futile.
Reflection and Application
Matthew 22:46 offers profound insights for believers today, reinforcing the absolute trustworthiness of Jesus Christ as the source of all wisdom and truth. In a world filled with conflicting ideologies, complex questions, and challenges to faith, this verse reminds us that Jesus holds the ultimate answers. We are encouraged to approach Him with humility, recognizing that His understanding transcends all human knowledge and reasoning. Just as His opponents were silenced by His divine insight, we can find peace and clarity in His teachings, knowing that His Word is unassailable. This verse also serves as a powerful encouragement when our faith is challenged; we can rest assured that no human argument, no matter how sophisticated, can ultimately overturn the divine truth revealed in Christ. Our call is not to win debates through human cleverness, but to humbly receive and live out the profound truths of God's Word, trusting in the One who silenced all opposition.
Questions for Reflection
FAQ
Why did Jesus' opponents stop asking questions after this encounter?
Jesus' opponents stopped asking questions because His final question about the Messiah's identity (Matthew 22:41-45) exposed their theological limitations and inability to reconcile the Messiah's divine and human natures. They were not only intellectually stumped but also publicly humiliated. The KJV's "neither durst any [man]" implies they lost the courage and audacity to challenge Him further. They realized the futility of their attempts to trap Him through debate, as every challenge only served to highlight His superior wisdom and authority. This marked a strategic shift from public disputation to private plotting for His arrest and execution.
What was the significance of Jesus' question about David's Son and Lord?
Jesus' question, "What think ye of Christ? whose son is he?" and His follow-up about David calling the Messiah "Lord" (Matthew 22:41-45) was profoundly significant. It directly challenged the Pharisees' understanding of the Messiah as merely a human descendant of David, a political king. By quoting Psalm 110:1, where David refers to the Messiah as "my Lord," Jesus compelled them to consider the Messiah's divine nature and pre-existence. The question revealed that the Messiah must be both fully human (Son of David) and fully divine (Lord of David), a truth they could not reconcile. This exposed their spiritual blindness to Jesus' true identity as the God-man, the Christ.
Does this verse mean we shouldn't ask questions about faith or seek understanding?
No, this verse does not discourage genuine inquiry or seeking deeper understanding of faith. Instead, it highlights the futility of questions asked with malicious intent, designed to trap or discredit, rather than to learn. Jesus Himself encouraged sincere questioning and seeking truth (e.g., Matthew 7:7). The silence of His opponents in Matthew 22:46 was a result of their pride, their unwillingness to accept His divine authority, and their inability to answer a question that revealed their own theological shortcomings. Believers are encouraged to ask questions with a humble heart, seeking to grow in wisdom and knowledge of God.
Christ-Centered Fulfillment
Matthew 22:46, with its depiction of Jesus silencing all opposition, powerfully foreshadows His ultimate Christ-centered fulfillment. This moment of intellectual triumph in the Temple is a microcosm of Jesus' complete victory over all the powers of darkness and human rebellion. Just as He silenced the cunning questions of the religious leaders, He would ultimately silence the accusations of sin, the power of death, and the dominion of Satan through His sacrificial death and glorious resurrection. He is the Logos, the divine Word (as seen in John 1:1-3), in whom are "hidden all the treasures of wisdom and knowledge" (Colossians 2:3). His unassailable wisdom demonstrated here points to His sovereign reign as King of Kings and Lord of Lords, before whom "every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord" (Philippians 2:10-11). The silence of His human adversaries anticipates the day when all creation will acknowledge His supreme authority, and all opposition will be utterly vanquished, as He is the Alpha and the Omega, the beginning and the end (Revelation 1:8).