1 Machabæorum 22:44

Jerome's Latin Vulgate

Dixit Dominus Domino meo: Sede a dextris meis, donec ponam inimicos tuos scabellum pedum tuorum?

Parallel Translations

Nova Vulgata (1979)
"Dixit Dominus Domino meo: Sede a dextris meis, donec ponam inimicos tuos sub pedibus tuis"?

Clementine Latin Vulgate (1592)
Dixit Dominus Domino meo : Sede a dextris meis, donec ponam inimicos tuos scabellum pedum tuorum ?

Bible Verse Review
  from Treasury of Scripure Knowledge

The Lord: This passage is expressly referred to the Messiah by several of the Jews. Rabbi Joden says, "In the world to come, the Holy Blessed God shall cause the king Messiah to sit at his right hand, as it is written, The Lord said to my Lord," etc. So Rabbi Moses Hadarson; and Saadias Gaon says, "This is Messiah our righteousness, as it is written, The Lord said to my Lord," etc. Psalms 110:1, Acts 2:34, Acts 2:35, 1 Corinthians 15:25, Hebrews 1:3, Hebrews 1:13, Hebrews 10:12, Hebrews 10:13, Hebrews 12:2

my Lord: John 20:28, 1 Corinthians 1:2, Philippians 3:8

till: Genesis 3:15, Psalms 2:8, Psalms 2:9, Psalms 21:9, Isaiah 63:1-6, Luke 19:27, Revelation 19:19-21, Revelation 20:1-3, Revelation 20:11-15

Reciprocal: Joshua 5:14 - my lord Daniel 10:17 - the servant of this my lord Luke 20:42 - the Lord Luke 22:69 - on Acts 10:36 - he is Colossians 3:1 - where 1 Peter 3:22 - is on

Gill's Notes on the Bible

The Lord said unto my Lord,.... By the Lord that said, is meant "Jehovah" the Father, who said the following words at the time of Christ's ascension, and entrance into heaven, after he had finished the great work of man's salvation; prophetically delivered by the Psalmist, under the inspiration of the Spirit of God, being what was before purposed and promised: by "my Lord", the person spoken to, the Messiah is designed, who was David's "Adon", or Lord, by right both of creation and redemption: as God, he made him: and as the Messiah and Saviour, redeemed him; and on both accounts had a right to rule over him. The words said unto him are,

sit thou on my right hand; which is a figurative phrase, and expressive of the exaltation, dignity, power, and authority of the Messiah; and of an honour done to him, which was never granted to the angels, nor to any mere man:

till I make thine enemies thy footstool; till all the enemies of him, and his people, are subdued under him; carnal professors, as the Pharisees, and profane sinners, who neither of them would have him to rule over them; the world, the devil, antichrist, and all the powers of darkness, and the last enemy, death itself. That these words were spoken of the Messiah, and therefore pertinently cited, and properly applied to him, by Jesus, is evident from the silence of the Pharisees; for had it not been the generally received sense of the Jewish church, they would, at once, have objected it to him; which might, in some measure, have relieved them under that distress, into which they were brought by this passage proposed unto them: but by their silence they acknowledged, that the Psalm was wrote by David; that it was wrote by him under the inspiration of the Spirit of God; and that the Messiah was the subject of it. And the same is owned by some of their doctors, ancient, and modern.

"Says R. Joden, in the name of R. Chijah, in time to come the holy blessed God will cause the king Messiah to sit at his right hand; as it is said, "the Lord said unto my Lord", c. f.''

And the same says, R. Berachiah, in the name of R. Levi, elsewhere g. And, says, another of their writers h,

"we do not find any man, or prophet, whose birth was prophesied of before the birth of his father and mother, but Messiah our righteousness and of him it is intimated, "from the womb of the morning", c. i.e. before the womb of her that bore thee was created, thy birth was prophesied of: and this these words respect, "before the sun, his name is Yinnon", Psalms 72:17 i, e. before the creation of the sun, the name of our Messiah was strong and firm, and he shall sit at the right hand of God and this is what is said, "sit at my right hand".''

In some writings of the Jews, esteemed by them, very ancient i, the "Adon" or Lord, to whom these words are spoken, is interpreted of Messiah ben Joseph, whom they make to sit at the right hand of Abraham; which, though a false interpretation of the words, carries in it some marks and traces of the ancient sense of them: yea, even some of the more modern Jews k have owned, that they belong to the Messiah, and apply them to him. Though others, observing what confusion their forefathers were thrown into by Jesus, and what improvement his followers have made of this sense of the words since, have quitted it, and introduced strange and foreign ones. Some l of them would have Abraham the patriarch to be the subject of this Psalm; and that it was composed either by Melchizedek or by Eliezer, the servant of Abraham; or by David, on account of the victory Abraham obtained over the four kings, in rescuing his kinsman Lot: but Melchizedek could not be the author of it, because he was a far greater person than Abraham; he blessed him, and took tithes of him, and therefore would not call him Lord. Eliezer might indeed, as being his servant; but then he could not assign to him a seat at the right hand of God, or say of him, that he had an everlasting priesthood, after the order of Melchizedek: and though the Psalm was composed by David, yet not on the above account, for the same reasons. Nor is David the subject of it, as others m have affirmed; for it cannot be thought that David would say this of himself, or call himself his Lord, which this sense of the words makes him to do: and whereas others of them say, that it was wrote by one of the singers concerning him; it may be replied, that the title declares the contrary: besides, David is not ascended into heaven, nor is he set down at the right hand of God, nor had he any thing to do with the priesthood, much less was he a priest after the order of Melchizedek, and that for ever: but all is true of the Messiah Jesus, of whose kingdom and priesthood, sufferings, and exaltation, conquest of his enemies, and success of his Gospel, this whole Psalm is a very plain and manifest prophecy

f Midrash Tillira in Psal. xviii. 35. apud Galatin. de Cath. ver. arcan. l. 8. c. 24. g R. Moses Hadarsan in Gen. xviii. 1. apud ib. h R. Isaac Arama in Gen. xlvii. 6. spud ib. l. 3. c. 17. i Zohar in Num. fol. 99. 2. & Raya Mehimna, in ib. in Gen. fol. 37. 3. k R. Saadiah Gaon in Dan. vii. 13. Nachman. disp. cure Paulo. p. 36, 55. l Zohar in Gen. fol. 60. 3. Jarchi in Psal. cx. 1. Vet. Nizzachon, p. 179, 180. m Kimchi & Aben Ezra in Psal. cx. 1. R. Isaac Chizuk Emuna, par. 1. c. 40. p. 321.

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 22:44. The Lord (יהוה Yeve or Jehovah) said unto my Lord, (אדניע Adni or Adonai, my prop, stay, master, support), Sit thou on my right hand — Take the place of the greatest eminence and authority. Till I make thine enemies thy footstool - till I subdue both Jews and Gentiles under thee, and cause them to acknowledge thee as their sovereign and Lord. This quotation is taken from Psalms 110:1; and, from it, these two points are clear:

1. That David wrote it by the inspiration of God; and

2. That it is a prophetic declaration of the Messiah.