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Explanation for:
Matthew
22
:
44
The Lord said to my Lord, Sit on my right hand, until I make thy enemies thy footstool?
12
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{"arr":[{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Those who assembled to challenge Jesus and sought to uncover the truth through a misleading question ultimately brought upon themselves their own perplexity. They posed a query regarding Christ: Whose son is He? The question of Jesus holds significance for us today in our debate with the Jews, as they too acknowledge that Christ must come, yet they insist that He is merely a man, a holy figure from the lineage of David. In response, we, instructed by the Lord, pose a question to them: ‘If He is merely a man and only a descendant of David, how is it that David refers to Him as his Lord, not out of error or personal choice, but through the Holy Spirit?’ The evidence he references comes from the One Hundred and Ninth Psalm. Thus, the Lord is identified as the son of David, not due to birth from him, but because He is eternally begotten of the Father, existing before the Father Himself in His human nature. To resolve this matter, the Jews concoct elaborate speculations, claiming that Abraham had a servant, Eliezer of Damascus, suggesting that the Psalm was written concerning him, as though God had said to Abraham after defeating five kings, ‘Sit at my right hand until I make your enemies your footstool’ (Psalms 109:1). The text does indeed draw from Genesis 14. However, if that is the case, how can God proclaim to Abraham: ‘In the day of Your power Your people will be willing in the beauties of holiness; from the womb of the morning, the dew of Your youth will be Yours’? And: ‘The Lord has sworn and will not repent: You are a priest forever after the order of Melchizedek’ (Ps. 109:3-4). On the other hand, they are forced to confront the question: How is it that Abraham existed before the dawn and was a priest after the order of Melchizedek when Melchizedek offered him bread and wine, and he received a tenth from the spoils?"},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Since the Savior chose to endure suffering, He references a prophecy where He is explicitly identified as the Lord; He does so not arbitrarily, but for a compelling purpose. Since the people failed to answer His initial inquiry correctly (merely referring to Him as a man), He counters their misguided perception by quoting David, affirming His divinity. They viewed Him as just a man, thus responding, “David,” but the Savior seeks to rectify their misunderstanding by citing the prophet who asserts that He is both Lord and the true Son of God, deserving of the same reverence as the Father. Furthermore, He does not stop at this point; to invoke a sense of awe within them, He includes the prophet’s words, “Till I make Thy enemies Thy footstool,” aiming to draw them closer to Himself. \\n\\nTo preempt any notion that David’s words are exaggerated or mere human opinion, He asks, “How doth David call Him Lord by the Spirit?” This reflects how humbly He reveals the prophet’s perspective about Himself. Initially, He posed the question, “What think ye of Him? Whose Son is He?” to prompt a response. When they replied, “He is David’s,” He refrained from stating, “David says the following,” instead reiterating through another question, “How shall David call His Lord?”—ensuring that they did not interpret His assertion of divinity as contradicting their beliefs. For similar reasons, He refrains from saying, “As you think of Me,” but rather, “of Christ.” The apostles also spoke about the patriarch David with humility; it was appropriate to speak boldly of David, given that he died and was buried (Acts 2:29). \\n\\nIn the same manner, the Savior presents His identity through questions and logical reasoning, inquiring, “How shall David call His Lord by the Spirit, saying, ‘The Lord said unto my Lord, Sit thou at my right hand, till I make Thy enemies Thy footstool?’” And then, “If David call Him Lord, how can He be His son?” (vv. 43-45). In doing this, He does not deny His lineage as David’s son— certainly, He would not have reproached Peter for that—but He seeks to correct the misunderstanding held by the Pharisees. His question, “What son is He?” conveys this message: He is indeed David's son, yet not in the way you comprehend. They asserted that Christ was merely David's son and not His Lord. Thus, He first presents the prophet’s testimony before gently correcting their view by asking, “If David call Him Lord, how can He be His son?” \\n\\nWhen the Pharisees heard this, they remained silent; they showed no desire to pursue the truth. He, therefore, leads them to recognize that He is Lord to David. Even this is articulated not as a direct claim but through the prophet’s words, due to their disbelief and disdain for Him. Recognizing their attitude, we should not be misled by the Savior’s occasional humble self-descriptions. A primary reason for this, among others, was His effort to align His discussions with their perceptions. Consequently, He continues to impart His teachings through questions and answers, subtly highlighting His importance, as being regarded as the Lord of the Jews differs from being acknowledged as the Lord of David.\\n\\nNotice, then, how aptly He introduces this doctrine. After asserting the oneness of the Lord, He also declares that He is Lord, substantiating this through both His actions and the prophet’s testimony. He simultaneously announces that the Father Himself will enact vengeance against them, stating, “Till I make Thy enemies Thy footstool,” thus affirming His equality and dignity alongside the Father. With these statements, the Savior concludes His dialogue with the Pharisees, presenting them with a doctrine that is profound, majestic, and silencing. From that moment, they were indeed mute, not by choice, but because they lacked any counterargument. They received a blow so convincing that they refrained from attempting to question Him henceforth, as it is noted, “Whosoever from that day dared to question Him” (v. 46). This greatly benefited the people. Consequently, having dispelled these wolves and thwarted their malicious schemes, the Savior finally turns His attention to the people."},{"author-name":"Anonymous Commentary (Opus Imperfectum)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":4,"exegesis-text":"The Jewish leaders, perceiving Jesus merely as a human, sought to tempt Him, unaware that had they recognized Him as the Son of God, they would not have done so. In response, Jesus intended to reveal His understanding of their hearts' deception; He was more than a mere man subjected to their temptations; He was God, incapable of being tempted. While unable to state the truth about His identity outright, He also could not remain silent. He refrained from revealing the truth directly, cognizant that such a revelation could provoke greater outrage and possible blasphemy among them. However, He, who had come to reveal the truth, had to speak in a manner that indicated His divine nature. Thus, He posed a question that, while He maintained silence, served to demonstrate His divinity: How could David, through the Holy Spirit, refer to Him as Lord? Could it be that the One to be born of him was also his Lord? This inquiry seemed directed not only at the Pharisees but also at the heretics. In His humanity, He was a descendant of David, yet in His divine essence, He was indeed his Lord."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"The Lord challenges, \\"How can David refer to Him as Lord?\\" Moreover, this title is not just spoken by David; it is given \\"through the Spirit,\\" highlighting the divine revelation he received. In these statements, the Lord does not reject His identity as David's Son; rather, He clarifies that He is more than simply a descendant of David. The Lord poses this question intending for the Pharisees to either acknowledge their ignorance, inquire further to learn the truth, genuinely confess their understanding, or ultimately leave in embarrassment when they cannot provide a response and refrain from questioning Him once more."},{"author-name":"Nicephoros (Theotokis)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8958407451968d9c204fb_Nicephoros%20(Theotokis).png","category":"Christian Authors","century":18,"exegesis-text":"The God-father David, inspired by the Holy Spirit, prophesied about the events surrounding Christ's ascension when he stated, ‘The Lord, that is, the Lord and the Father, shall say to my Lord, that is, to His only begotten Son, my Lord Jesus Christ, “Sit at my right hand, until I make Thy enemies Thy footstool”’ (Ps. 109:1). In this declaration, the Savior revealed both His divinity and humanity, providing a remedy for the misguided beliefs held by the Pharisees, who viewed the Christ proclaimed by the holy Prophets merely as a man. When David referred to ‘my Lord,’ he indicated that through the incarnation, Christ is not only his Son but also his Lord and Master—the Son of God who is God. This duality is further emphasized by the phrase ‘Sit at my right hand.’ As God, He has always existed, being co-eternal and united with the Father, and as man, following His ascension to heaven, He ‘sat down at the right hand of the throne of majesty on high’ (Hebrews 1:3), demonstrating that His humanity was exalted to share in the unchanging and supreme glory that His deity possessed prior to the creation of the world. In His suffering, He petitioned the Father, saying: ‘And now glorify Me, Father, with Thy own glory, which I had with Thee before the world existed’ (John 17:5). The term until here is often interpreted as indicating eternity in both the Old and New Testaments. The Father secured His Son's victory over His enemies—not just temporarily, but eternally—over the fundamental forces, dominions, and the rulers of the darkness of this age, culminating in the defeat of death itself (Gen. 8:7; Ps. 122:2; Is. 46:4; Mt. 1:25; Mt. 18:30; Heb. 10:13; Eph. 6:12). The death of the Lord not only liberated humanity from the grip of demons but also transitioned it from death to life: ‘He that believeth in Him, though he die, yet shall he live’ (John 11:25). After delivering these prophetic assertions to the Pharisees, Jesus concluded by asking, ‘If David called Christ Himself his Lord, What Son is He?’ It is important to note that He does not refute being the Son of David, as He was incarnate through the Holy Virgin, who was of David’s lineage; instead, He addresses the misconception held by the Pharisees. They claimed He was solely the Son of David, denying Him the status of Lord, but David serves both as the father of the Lord Jesus and His servant: the father in a physical sense and the servant in a spiritual sense (Zlat. in conversation). Through these prophetic affirmations, Jesus effectively compelled the Pharisees to acknowledge He is both God and man."},{"author-name":"Lopuchin A.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c891400ee1341634d2276d_Lopuchin%20A.P..png","category":"Christian Authors","century":19,"exegesis-text":"Sonship merely signifies the physical relationship of Christ to David, yet it is clear from a well-known psalm (Psalms 109:1) that David also recognizes Him as his Lord, who occupies the position of honor at God's right hand. Therefore, the realm of Christ is not one of this earth, but rather a heavenly one. The learned scribes and legal experts failed to grasp this truth and were thus oblivious to the true exaltation of the Messiah. Had they comprehended this, they would have recognized that the qualities of the Messiah are perfectly embodied in Jesus of Nazareth, whom they opposed."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"\\"To occupy the position at My right hand means to be in the king's grace, signifying the authority bestowed upon the one who holds that seat. 'I will subdue Your adversaries,' conveys a powerful image of the Messiah's reign over all spiritual foes, as well as His sovereignty over creation itself.\\""},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"The Lord declared to my Lord: Sit at my right hand, rule alongside me, share in the throne, the honor, and the glory of my kingdom, until I place your foes beneath your feet. St. Chrysostom remarks that the Lord referenced these words regarding the downfall of the Messiah’s adversaries to instill a sense of dread in the Pharisees: should they fail to acknowledge Him as the genuine Messiah, they too would be subject to the destiny foretold for the Messiah’s enemies, as the prophet indicates. To this end, the Lord also pointed out that David, not by his own understanding but through the inspiration of the Holy Spirit, referred to the Messiah as Lord. St. Chrysostom observes how He humbly presents the prophet’s understanding of Him. First, He posed the question: What do you think of Christ? Whose son is He? aiming to prompt them to respond. When they replied, “from David,” He then followed with another inquiry: How then does David call Him Lord? This was intended to prevent them from perceiving it as contradictory to His divine nature. For this reason, He did not say, As you think of Me, but rather, of Christ."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"Have you overlooked the way he eloquently refers to Christ in his Psalm: the Lord, who is God, proclaimed to my Lord, who is the Messiah: sit at my right hand (Ps. 109:1)."},{"author-name":"Paul Matwejewski","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8969f5be0d592d5a10576_Paul%20Matwejewski.png","category":"Christian Authors","century":19,"exegesis-text":"When the Savior perceived that His interlocutors were drifting into disbelief and could not see beyond mere earthly lineage, He posed a question: “How is it that David, by the Spirit, refers to Him as Lord?” David himself, inspired by the Holy Spirit, states in the Book of Psalms, “The Lord said to my Lord, ‘Sit at my right hand, until I make your enemies your footstool.’” These words are drawn from the prophetic Psalm 109:1, which beautifully illustrates the eternal majesty of Christ. Sitting at the right hand of God symbolizes equality, while having one’s enemies made a footstool signifies dominion over all creation, both seen and unseen (1 Cor. 15:25; Heb. 10:13). St. John Chrysostom emphasizes that these two elements should have enlightened the Pharisees and scribes to understand that although the Messiah is a descendant of David in human form, He is infinitely greater than David in His divine nature. Thus, Jesus concluded His discourse with another question: “But if David himself calls Him Lord, how can He be his son?” No one responded to Him. His obstinate adversaries refused to acknowledge their lack of understanding of the Scriptures, opting for silence while concealing their malice. Meanwhile, the people, sensing where the truth resided, listened to the Lord with eagerness. The words of the Psalm referenced by Christ were later utilized by the holy Apostles Peter (Acts 2:34-35) and Paul (Hebrews 1:13) to affirm His divinity."},{"author-name":"Bogolepow D.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"Through this inquiry, Jesus Christ intends not to dismiss the widely held belief among the Jews that the Messiah is to be a descendant of David, but rather to refine and elevate their understanding of His identity. The Pharisees, along with the broader Jewish community, failed to recognize that the Messiah, as articulated in David's own divinely inspired words, is also his Lord, the Son of God. This question was prompted, as noted earlier, by the Pharisees' recollection of the Lord's own assertions regarding His identity as the Son of God, seeking to elicit a reaffirmation of this claim in order to accuse Him of blasphemy."},{"author-name":"Alexander Gorsky","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8884037c1e1c51e1332e2_Alexander%20Gorsky.png","category":"Christian Authors","century":19,"exegesis-text":"During these discussions, the topic of the Messiah's visage was broached. The Lord posed a question to the Pharisees in His presence, asking, “How can the Messiah, inspired by the Spirit, be referred to by David as both the son of David and his Lord?” This inquiry was likely raised by the Lord to substantiate His teaching on the Messiah's supreme and Divine nature, which had been dismissed by those who clung blindly to the literal interpretation of Scripture—similar to events witnessed at the Feast of Tabernacles and the temple's restoration. However, this question was met with silence. Just as they avoided addressing inquiries about John to prevent self-contradiction, they refrained from providing an answer regarding the Messiah Himself."}]}
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