THEN JESUS SAID TO them, “How is it that they say the Christ is the Son of David? 42David himself declares in the Book of Psalms:
“‘The Lord said to my Lord:
“Sit at my right hand
43until I make your enemies
a footstool for your feet.”’
44David calls him ‘Lord.’ How then can he be his son?”
Original Meaning
THE FINAL CONTROVERSY is raised by Jesus.1 It, too, is a theological quiz, treating the subject of the Messiah and raising consciousness about his identity. One favorite identification of the Messiah among the Jews was to mark him as “the Son of David” (Pss. Sol. 17–18). Jesus wants to test that identification, not as wrong, but as incomplete. He uses a rhetorical argument like that used by later rabbis, where two conflicting ideas are placed next to one another, not to deny either but to relate them to each other.2 At the center of the discussion is Psalm 110:1, the most popular Old Testament text used by Jesus and the early church (Acts 2:30–36; 7:55–56; 13:33–39; 1 Cor. 15:22–28; Eph. 1:19–23; Heb. 1:3–14; 5–7).
This psalm is a regal promise psalm that articulates the hope of what Israel’s ideal king will be. The language of the “right hand” declares the king’s close relationship to God as his vicegerent. It suggests someone acting with authority in proximity to someone else (Pss. 16:8; 45:9; 109:31; 110:5; Isa. 63:12). Views like those expressed in the psalm explain why the king’s palace was located to the right of the temple and why the throne on which Solomon sat was called “the throne of the kingdom of the LORD” or “the throne of the LORD” (1 Chron. 28:5; 29:23).3 Jesus notes that David is the speaker of the promise. So the psalm presents the promise made to his descendants in the hope that the line will be characterized by such rule. Of course, that expectation is most heightened when Messiah is seen as the subject, for he will be everything the Davidic kingship should be and more.4
The hub of the issue Jesus raises comes in the question of verse 44. If David is the speaker of this psalm and addresses the regal, messianic figure as his “Lord,” how can the title “son of David” be the best title for Messiah? The cultural assumption in the question is the respect accorded a patriarch in that society. A father normally did not bow to a son. So the dilemma in the question is why David shows this figure such total respect and submits to him if he is his son rather than his ancestor.
The text ends here with no answer. The question is posed for reflection. That is precisely how Luke uses it. The issue of Jesus’ identity will be the central point of debate as he goes to the cross. What emerges from the image of being seated at God’s right hand is that Jesus is both Lord and Christ (cf. 22:69; Acts 2:22–36). He is the Son of David, but more fundamental to his role as Son of David is his role as Lord. The title “Lord” expresses the sovereignty he possesses as God’s promised regal agent. If, therefore, David showed such respect to the promised King, should not the Jewish leadership? Though Jesus does not identify himself as the Messiah, it is implied in all that has been taking place. He is beginning to supply the answer to the question asked in Luke 20:2, “By what authority are you doing these things?” It is by God’s authority, an authority David recognized when he called the promised descendant “my Lord.”
Bridging Contexts
THIS TEXT PRESENTS a theological question that probes the identity of God’s Chosen One. The text used, Psalm 110, is a text that describes kings, especially the king who would be the example of all. As each king ascended to Israel’s throne, the people hoped that maybe this one would be all that the promised line should be. The Old Testament books of Kings and Chronicles detail how no king matched up even to David, much less exceeded him. Nonetheless, the hope remained. Jesus claims that this kingship will have the submission of even David.
The later events that complete the meaning of the psalm clearly show why David sees such authority in this promised line. The ascended Jesus is now at God’s right hand, bringing every enemy into submission. Together with God, he wields authority to redeem humanity. He is “Lord” because the Son rules with the Father. The reality of the psalm’s promise is clearer today after the resurrection than it was when Jesus raised the question. Now Jesus is at God’s right hand, ruling in his position of authority.
The issue of the Lordship of the Messiah is a crucial one, because this title suggests the sovereignty that Jesus shares with the Father. God has set up Jesus as viceregent so that divine blessings are mediated through the Son (Acts 2:30–36; Eph. 4:7–16). When Scripture speaks of Jesus’ Lordship, this key role in grace is highlighted, for he has authority over salvation and its blessings. Thus the title suggests deity, but it also describes his function as a minister of grace that Jesus has in the midst of this authority.5
Contemporary Significance
THIS TEXT FUNCTIONS as yet another call for reflection and decision about Jesus. As one who is both Son of David and his Lord, he should be honored with an allegiance worthy of a king. In those forms of Western culture where kings no longer function as genuine sovereigns, it is hard to appreciate the force of such texts. The image of a regal figure installed and worthy of honor is lost in a world of elected leaders. But Jesus’ presence in heaven at the side of his Father enables him to dispense divine blessings (Acts 2:30–36). It also enables him to be appointed “as judge of the living and the dead” (Acts 10:42; 17:31). His rule does not emerge through congressional committee, nor does he serve at the whim of humanity. His commission comes from a higher call and functions at a permanent plane.
In Jesus’ position as Lord, we see how powerful our Savior is and what his position entitles him to in the future. Here is the One whom God invests with authority to give us all the blessings of grace. He is the One before whom all enemies will submit. In light of his great power and position, we should be fully responsive to him. If we opt to ignore him, we are turning our backs on divine authority. Thus, the recognition that the Messiah is Lord calls us to humility in our walk with him. Our responsibility to him is greater than to any other being, and we stand before him not as peers but as servants. That is why Paul often begins his letters by describing himself as “a servant of Christ Jesus” (cf. Rom. 1:1). He knows who his Lord is and that he ought to respond faithfully to him.