1 Machabæorum 22:42

Jerome's Latin Vulgate

dicens: Quid vobis videtur de Christo? cujus filius est? Dicunt ei: David.

Parallel Translations

Nova Vulgata (1979)
dicens: "Quid vobis videtur de Christo? Cuius filius est?". Dicunt ei: "David".

Clementine Latin Vulgate (1592)
dicens : Quid vobis videtur de Christo ? cujus filius est ? Dicunt ei : David.

Bible Verse Review
  from Treasury of Scripure Knowledge

What: Matthew 2:4-6, Matthew 14:33, Matthew 16:13-17, John 1:49, John 6:68, John 6:69, John 20:28, Philippians 2:9-11, Philippians 3:7-10, Colossians 3:11, 1 Peter 2:4-7, Revelation 5:12-14

The Son: Matthew 1:1, Matthew 21:9, Isaiah 7:13, Isaiah 7:14, Isaiah 9:6, Isaiah 9:7, Isaiah 11:1-4, Jeremiah 23:5, Jeremiah 23:6, Ezekiel 34:23, Ezekiel 34:24, Amos 9:11, Luke 1:69, Luke 1:70, John 7:41, John 7:42, Acts 13:22, Acts 13:23

Reciprocal: 2 Samuel 7:12 - I will set Psalms 110:1 - The Lord Matthew 12:23 - Is not Matthew 15:22 - son Matthew 18:12 - How Matthew 20:30 - Have Matthew 21:15 - Hosanna Mark 10:47 - thou Mark 12:35 - How Luke 9:20 - whom Luke 10:36 - thinkest Luke 18:38 - Jesus Luke 20:41 - How John 12:34 - who Acts 2:34 - The Lord Romans 1:3 - which Revelation 22:16 - I am

Gill's Notes on the Bible

Saying, what think ye of Christ,.... Or the Messiah; he does not ask them whether there was, or would be such a person in the world. He knew, that he was so plainly spoken of in the writings of the Old Testament, which they had in their hands, that they could not be ignorant, that such a person was prophesied of: he knew that they believed that he would come, and that they were in continual expectation of his coming; wherefore he asks them what they thought of him, what were their sentiments and opinions concerning him; as about his person, whether they thought him to be divine, or human, a mere man, or God, as well as man; what they thought of his work and office he came to perform, whether it was a spiritual, or temporal salvation, they expected he should be the author of; and so of his kingdom, whether it would be of this world or not; and particularly, what thoughts they had of his sonship, and who was his father;

whose son is he? and which the Pharisees understanding only as respecting his lineage and descent as man, as, of what family he was? who were his ancestors and progenitors?

they say unto him, the son of David. This they said directly, without any hesitation, it being a generally received notion of their's, and was very right, that the Messiah should be of the seed and family of David: and hence he is frequently, in their writings, called by no other name, than the son of David; :-. If this question was put to some persons, it would appear, that they have no thoughts of Christ at all. The atheist has none; as God is not in all his thoughts, nor in any of them, for all his thoughts are, that there is no God; so neither is Christ the Son of God. The deist thinks thing of him, for he does not believe the revelation concerning him. The epicure, or voluptuous man, he thinks only of his carnal lusts and pleasures: and the worldling, or covetous man, thinks nothing but of his worldly substance, and of the much good things he has laid up for many years: to say nothing of the Heathens, who have never heard of him; others, and such as bear the Christian name, have very wrong thoughts of Christ, mean, and undervaluing. The Arrian thinks he is a created God, of a like, but not or the same nature with the Father. The Socinian thinks he is a God by office, and did not exist until he was born of the Virgin Mary; and has no notion of his sacrifice, and satisfaction for the sins of men. The Arminian thinks meanly of his righteousness, and denies the imputation of it to them that believe. And indeed, all such think wrongly of Christ, who divide their salvation between their works and him, and make them their Christ, or their frames their Christ, or their graces, and particularly their believing in him; that is, that ascribe that to them, which properly belongs to him. And as for those who do not bear the name Christians, it is no wonder that they entertain wrong and low thoughts of Christ. The Jews thought him to be a mere man, and the carpenter's son. The Pharisees thought that he was an Antinomian, a libertine, a loose, and licentious person, that had no regard to the law, and good works: hence those words of his, "think not that I am come to destroy the law", Matthew 5:17. Yea, they thought him to be a Samaritan, and to have a devil, and to cast out devils by Beelzebub, the prince of devils. The Mahometans, though they allow him to be a prophet, yet think that he is inferior to Mahomet their prophet. There are others that think well of Christ, admire the loveliness of his person, and the fulness of his grace, but are afraid Christ does not think well of them: they think well of the suitableness there is in Christ, of his righteousness to justify, of his blood to cleanse and pardon, and of the fulness of his grace to supply all wants, but think these are not for them: they often revolve in their minds his ability to save, and firmly believe it, but question his willingness to save them: they often think of Christ, what he is to others, but cannot think of him for themselves; only believers in Christ have a good thought of him, to their own joy and comfort: faith is a good thought of Christ; to them that believe, he is precious; and such, through believing in him, are filled with joy unspeakable, and full of glory; such think often, and well, of the dignity of Christ's person, of the excellency and usefulness of his offices, of the virtue of his blood, righteousness, and sacrifice, and of the sufficiency of his grace for them: they think well of what he did for them in eternity, as their surety, in the council and covenant of peace; and of what he has done for them in time, by suffering and dying for them in their room and stead; and of what he is now doing for them in heaven, as their advocate and intercessor.

Barnes' Notes on the Bible

Jesus proposes a question concerning the Messiah - See also Mark 12:35-37; Luke 20:41-44.

Matthew 22:41

While the Pharisees ... - Jesus, having confounded the great sects of the Jews, proceeds, in his turn, to propose to them a question for their solution.

This was done, not for the purpose of vain parade and triumph, but:

1.To show them how ignorant they were of their prophecies.

2.To humble them in view of their ignorance.

3.To bring to their attention the true doctrine respecting the Messiah - his being possessed of a character superior to that of David, the most mighty king of Israel - being his Lord, at the same time that he was his descendant.

Matthew 22:42

What think ye of Christ? - What are your views respecting the Messiah, or “the Christ,” especially respecting his “genealogy?” He did not ask them their mews respecting him in general, but only respecting his ancestry.

The article should have been retained in the translation - the Christ or the Messiah. He did not ask them their opinion respecting himself, his person, and work, as would seem in our translation, but their views respecting the Messiah whom they expected.

Whose son is he? - Whose “descendant?” See the notes at Matthew 1:1.

The son of David - The descendant of David, according to the promise.

Matthew 22:43

How then ... - How is this doctrine that he is “descended” from David consistent with what David says when he calls him “lord?” How can your opinion be reconciled with that? That declaration of David is recorded in Psalms 110:1. A “lord” or master is a superior. The word here does not necessarily imply divinity, but only superiority. David calls him his superior, his lord, his master, his lawgiver, and expresses his willingness to obey him. If the Messiah was to be merely a descendant of David, as other men descended from parents if he was to have a human nature only if he did not exist when David wrote - with what propriety could he, then, call him his lord?

In spirit - By the inspiration of the Holy Spirit. As a prophet, Acts 2:30; Acts 1:16; 2 Samuel 23:2.

Matthew 22:44

The Lord said ... - This is the language of David.

“Yahweh said to “my” lord “the Messiah” - sit thou,” etc. This was a prediction respecting the exaltation of Christ. To be raised to the right hand of a king was significant of favor, trust, and power. See the notes at Matthew 20:21. This was done respecting Christ, Mark 16:19; Acts 7:55; Romans 8:34; Ephesians 1:20; Hebrews 1:3; Hebrews 8:1; Hebrews 10:12. “Thine enemies thy footstool.” A footstool is that which is under the feet when we are sitting implying that we have it under subjection, or at our control. So, Christ shall put all enemies under his feet - all his spiritual foes - all that rise up against him, Psalms 2:9, Psalms 2:12; Hebrews 10:13; 1 Corinthians 15:25.

Matthew 22:45

If David ... - If he was then David’s lord if he was his superior - if he had an existence at that time how could he be descended from him? They could not answer him.

Nor is there any way of answering the question but by the admission that the Messiah was divine as well as human; that he had an existence at the time of David, and was his lord and master, his God I and king, and that as man he was descended from him.

Remarks On Matthew 22:0

1. Multitudes of people, who are invited to be saved, reject the gospel and perish in their sins, Matthew 22:3.

2. If they perish, they only will be to blame. The offer was freely made, the salvation was provided, and the only reason why they were not saved was that they would not come, Matthew 22:3.

3. Attention to the affairs of this life, the love of the world, will shut many out of the kingdom of heaven, Matthew 22:5. Some attention to those things is necessary; but such a devotion to these things as to lead to the loss of the soul never can be right.

4. It is treating God ungratefully to reject his gospel, Matthew 22:3-5. He has sent his Son to die for us; he has entreated us to be saved; he has followed us with mercies; and to reject all these, and refuse to be saved, is to treat him with contempt, as well as to overwhelm ourselves in condemnation. “Man has no right to be damned.” He is under the most solemn obligations to be “saved;” and after what God has done for us, deep and dreadful woe will await us if we are so foolish and wicked as to be lost.

5. Many of the poor and needy will be saved, while the haughty and rich will perish forever, Matthew 22:9-10.

6. Let those who make a profession of religion look often to the great day when Christ will search them, Matthew 22:11. There is a day coming that will try us. His eye will be upon us. He will read our hearts, and see whether we are clothed in his righteousness, or only the filthy rags of our own.

7. A profession of religion will not save us, Matthew 22:11-13. It is foolish to deceive ourselves. Nothing but genuine piety, true faith in Jesus, and a holy life, will save us. God asks not profession merely, but the heart. He asks not mockery, but sincerity; not pretension, but reality.

8. The hypocrite must perish, Matthew 22:13. It is right that he should perish. He knew his Master’s will and would not do it. He must perish with an awful condemnation. No man sins amid so much light, none with so high a hand. No sin is so awful as to attempt to deceive God, and to palm pretensions on him for reality.

9. Pretended friends are sometimes more dangerous than avowed enemies, Matthew 22:16. Pretended friendship is often for the purpose of decoying us into evil. It throws us off our guard, and we are more easily taken.

10. The truth is often admitted by wicked people from mere hypocrisy, Matthew 22:16. It is only for the purpose of deceiving others and leading them into sin.

11. Wicked people can decide correctly on the character of a public preacher, Matthew 22:16. They often admit his claim in words, but for an evil purpose.

12. It may be right for us sometimes to attend to artful and captious questions, Matthew 22:18. It may afford opportunity to do good; to confound the wicked and to inculcate truth.

13. No cunning can overreach God, Matthew 22:18. He knows the heart, and he perceives the wickedness of all who attempt to deceive him.

14. It is right, and it is our duty to obey the law of the land, when it does not contravene the law of God, Matthew 22:21. “Conscientious Christians make the best citizens.” Compare the notes at Romans 13:1-7.

15. We should give honor to civil rulers, Matthew 22:21, We should pay respect to the office, whatever may be the character of the ruler. We should speak well of it, not abuse it; yield proper obedience to its requirements, and not rebel against it. Men may be wicked who hold an office, but the office is ordained by God Romans 13:1-2; and for the sake of the office we must be patient, meek, submissive, and obedient, Matthew 23:3.

16. Yet we are to obey civil rulers no further than their commands are consistent with the law of God, Matthew 22:21. God is to be obeyed rather than man; and when a civil ruler commands a thing contrary to the laws of the Bible and the dictates of our consciences, we may, we must resist it, Acts 5:29.

17. The objections of people to the doctrines of the Bible are often founded on ignorance of what those doctrines are, and distrust of the power of God, Matthew 22:29. People often set up a notion which they call a doctrine of the Bible, and then fight a shadow, and think they have confuted the truth of God, while that truth was, in fact, untouched. It is a totally different thing from what they supposed.

18. When people attack a doctrine they should be certain that they under stand it, Matthew 22:29. The Sadducees did not understand the true doctrine of the resurrection. The inquiry which they should have made was whether they had correct views of it. This is the inquiry which people ought always first to make when they approach a doctrine of the Bible.

19. We learn the glory and happiness of the state after the resurrection, Matthew 22:30 (Luke). We shall be in some respects equal to the angels. Like them we shall be free from sin, suffering, and death. Like them we shall be complete in knowledge and felicity. Like them we shall be secure of eternal joy. Happy are those - the good of all the earth who shall have part in that resurrection of the just!

20. The dead shall be raised, Matthew 22:31-32. There is a state of happiness hereafter. This the gospel has revealed; and it is the most consoling and cheering truth that has ever beamed upon the heart of man.

21. Our pious friends that have died are now happy, Matthew 22:31-32. They are with God. God is still their God. A father, or mother, or sister, or friend that may have left us is there in perfect felicity. We should rejoice at that, nor should we wish them hack to the poor comforts and the many sufferings of this world.

22. It is our duty to love God with all the heart. Matthew 22:37. No half, formal, cold, and selfish affection comes up to the requirement. It must be full, entire, absolute. It must be pleasure in all his attributes - his justice, his power, his purposes, as well as his mercy and his goodness. God is to be loved just as he is. If man is not pleased with his whole character he is not pleased with him at all.

23. God is worthy of love. He is perfect. He should be loved early in life. Children should love him more than they do father, or mother, or friends. Their first affections should he fixed on God, and fixed on him supremely, until they die.

24. We must love our neighbor, Matthew 22:39. We must do to all as we would have them do to us. This is the law and the prophets: this is the way of justice, of peace, of kindness, of charity, of benevolence. If all men obeyed these laws, the earth would be a paradise, and man would taste the bliss of heaven here below.

25. We may ask here of each one, What think you of Christ? Matthew 22:42. What do you think of the necessity of a Saviour? What do you think of his nature? Is he God as well as man, or do you regard him only as a man? What do you think of his character? Do you see him to be lovely and pure, and is he such as to draw forth the warm affections of your heart? What do you think of salvation by him? Do you depend on him, and trust in him, and expect heaven only on the ground of his merits? Or, do you reject and despise him, and would you have joined in putting him to death? Nothing, more certainly tests the character, and shows what the feelings are, than the views which we entertain of Christ. Here error is fatal error; but he who has just views of the Redeemer, and right feelings toward him, is sure of salvation.

26. We have in this chapter an illustrious specimen of the wisdom of Jesus. He successfully met the snares of his mighty and crafty foes, and with infinite ease confounded them. No art of man could confound him. Never was wisdom more clear, never more triumphant.

Clarke's Notes on the Bible

Verse Matthew 22:42. What think ye of Christ? — Or, What are your thoughts concerning THE CHRIST - the Messiah; for to this title the emphatic article should always be added.

Whose son is he? — From what family is he to spring?

They say unto him, The son of David. — This was a thing well known among the Jews, and universally acknowledged, see John 7:42; and is a most powerful proof against them that the Messiah is come. Their families are now so perfectly confounded that they cannot trace back any of their genealogies with any degree of certainty: nor have they been capable of ascertaining the different families of their tribes for more than sixteen hundred years. Why, then, should the spirit of prophecy assert so often, and in such express terms, that Jesus was to come from the family of David; if he should only make his appearance when the public registers were all demolished, and it would be impossible to ascertain the family? Is it not evident that God designed that the Messiah should come at a time when the public genealogies might be inspected, to prove that it was he who was prophesied of, and that no other was to be expected? The evangelists, Matthew and Luke, were so fully convinced of the conclusiveness of this proof that they had recourse to the public registers; and thus proved to the Jews, from their own records, that Jesus was born of the family mentioned by the prophets. Nor do we find that a scribe, Pharisee, or any other, ever attempted to invalidate this proof, though it would have essentially subserved their cause, could they have done it. But as this has not been done, we may fairly conclude it was impossible to do it.