SEV Biblia, Chapter 22:44
Dijo el Seor a mi Seor: Sintate a mi diestra y entre tanto que pongo tus enemigos por estrado de tus pies?
Clarke's Bible Commentary - Matthew 22:44
Verse 44. The Lord (hwhy Yeve or Jehovah) said unto my Lord, (ynda 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 Psa. cx. 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.
John Gill's Bible Commentary
Ver. 44. The Lord said unto my Lord , etc.] By the Lord that said, is meant Jehovah the Father, who said the following words at the time of Christs ascension, and entrance into heaven, after he had finished the great work of mans 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 Davids 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, etc. f1215 . And the same says, R. Berachiah, in the name of R. Levi, elsewhere f1216 .
And, says, another of their writers f1217 , 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, etc. 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, ( Psalm 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 f1218 , 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 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 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 f1221 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 Ver. 45. If David then call him Lord , etc.] That is, the Messiah, which is taken for granted, nor could the Pharisees deny it, how is he his son ? The question is to be answered upon true and just notions of the Messiah, but unanswerable upon the principles of the Pharisees; who expected the Messiah only as a mere man, that should be of the seed of David, and so his son; and should sit upon his throne, and be a prosperous and victorious prince, and deliver them out of the hands of their temporal enemies: they were able to make answer to the question, separately considered, as that he should be of the lineage and house of David; should lineally descend from him, be of his family, one of his offspring and posterity, and so be properly and naturally his son; but how he could be so, consistent with his being Davids Lord, puzzled them. Had they understood and owned the proper divinity of the Messiah, they might have answered, that as he was God, he was Davids Lord, his maker, and his king; and, as man, was Davids son, and so both his root and offspring; and this our Lord meant to bring them to a confession of, or put them to confusion and silence, which was the consequence.
Matthew Henry Commentary
Verses 41-46 - When Christ baffled his enemies, he asked what thoughts they had of the promised Messiah? How he could be the Son of David and yet his Lord? He quotes Ps 110:1. If the Christ was to be a mere man, who would no exist till many ages after David's death, how could his forefather cal him Lord? The Pharisees could not answer it. Nor can any solve the difficulty except he allows the Messiah to be the Son of God, an David's Lord equally with the Father. He took upon him human nature and so became God manifested in the flesh; in this sense he is the So of man and the Son of David. It behoves us above all things seriousl to inquire, "What think we of Christ?" Is he altogether glorious in ou eyes, and precious to our hearts? May Christ be our joy, ou confidence, our all. May we daily be made more like to him, and mor devoted to his service __________________________________________________________________
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