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Luke 20

And it came to pass, that on one of those days, as he taught the people in the temple, and preached the gospel, the chief priests and the scribes came upon him with the elders,

And spake unto him, saying, Tell us, by what authority doest thou these things? or who is he that gave thee this authority?

And he answered and said unto them, I will also ask you one thing; and answer me:

The baptism of John, was it from heaven, or of men?

And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then believed ye him not?

But and if we say, Of men; all the people will stone us: for they be persuaded that John was a prophet.

And they answered, that they could not tell whence it was.

And Jesus said unto them, Neither tell I you by what authority I do these things.

Then began he to speak to the people this parable; A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time.

And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard: but the husbandmen beat him, and sent him away empty.

And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty.

And again he sent a third: and they wounded him also, and cast him out.

Then said the lord of the vineyard, What shall I do? I will send my beloved son: it may be they will reverence him when they see him.

But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir: come, let us kill him, that the inheritance may be ours.

So they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them?

He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they said, God forbid.

And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner?

Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.

And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people: for they perceived that he had spoken this parable against them.

And they watched him, and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor.

And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way of God truly:

Is it lawful for us to give tribute unto Caesar, or no?

But he perceived their craftiness, and said unto them, Why tempt ye me?

Shew me a penny. Whose image and superscription hath it? They answered and said, Caesar's.

And he said unto them, Render therefore unto Caesar the things which be Caesar's, and unto God the things which be God's.

And they could not take hold of his words before the people: and they marvelled at his answer, and held their peace.

Then came to him certain of the Sadducees, which deny that there is any resurrection; and they asked him,

Saying, Master, Moses wrote unto us, If any man's brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother.

There were therefore seven brethren: and the first took a wife, and died without children.

And the second took her to wife, and he died childless.

And the third took her; and in like manner the seven also: and they left no children, and died.

Last of all the woman died also.

Therefore in the resurrection whose wife of them is she? for seven had her to wife.

And Jesus answering said unto them, The children of this world marry, and are given in marriage:

But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage:

Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection.

Now that the dead are raised, even Moses shewed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.

For he is not a God of the dead, but of the living: for all live unto him.

Then certain of the scribes answering said, Master, thou hast well said.

And after that they durst not ask him any question at all.

And he said unto them, How say they that Christ is David's son?

And David himself saith in the book of Psalms, The LORD said unto my Lord, Sit thou on my right hand,

Till I make thine enemies thy footstool.

David therefore calleth him Lord, how is he then his son?

Then in the audience of all the people he said unto his disciples,

Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts;

Which devour widows' houses, and for a shew make long prayers: the same shall receive greater damnation.

What does Luke 20:42 mean?

Explanation

The verse Luke 20:42, "And David himself saith in the book of Psalms, The LORD said unto my Lord, Sit thou on my right hand," is taken from the New Testament where Jesus is conversing with the Jewish religious leaders.

He cites a verse from Psalm 110:1, which is attributed to King David.

The key point of this citation is the identification of the "LORD" (Yahweh, the name of God in the Old Testament) and "my Lord" (Adonai, a term used for masters or lords but here interpreted by Christians to refer to the Messiah, Jesus).

In this verse, "the LORD" is understood to be God the Father speaking to "my Lord," interpreted as the Messiah, whom Christians believe is Jesus.

The seating at the right hand signifies a place of honor and authority.

In essence, the verse is highlighting the divinity of the Messiah and his exaltation by God, which plays a central role in Christian doctrine.

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Historical Context

The Gospel of Luke is believed to have been written around AD 80-110.

At this time, the early Christian Church was establishing its doctrines and often relied on Hebrew texts (the Old Testament) to validate the claims about Jesus as the promised Messiah.

In the Jewish context, Psalm 110 was recognized as a Messianic Psalm, but its application to Jesus would have been a source of contention between early Christians and Jewish religious leaders.

During this period, it was not uncommon for teachers and rabbis to debate interpretations of scriptures, and Jesus was engaging in such activity, using the Jewish scriptures to point to his own identity as the Messiah and Son of God.

Theological Insights

The verse contains significant theological implications:

Messianic Fulfillment: It supports the Christian claim that Jesus is the prophesied Messiah.
Trinitarian Doctrine: The dialogue between "the LORD" and "my Lord" can be seen as an indication of the plurality within the Godhead, which supports Trinitarian beliefs.
Jesus' Divine Authority: The reference to sitting at the right hand of God signifies Jesus' divine authority and his role as co-regent with God the Father.

Different Christian denominations may emphasize varying aspects of these theological insights. For example, Orthodox and Catholic traditions place a strong emphasis on the Trinitarian nature of God, while Protestant interpretations may focus on the fulfillment of Messianic prophecies.

Practical Applications

This verse can be applied in the following ways:

Affirmation of Faith: It reinforces the Christian belief in Jesus as the Messiah and encourages believers to acknowledge his divine authority.
Worship and Prayer: The recognition of Jesus' position at the right hand of God can be a focal point in worship and prayer, offering a source of comfort and confidence in his intercessory role.
Biblical Literacy: It promotes the study of both Old and New Testament writings to understand the fulfillment of prophecy and continuity within the biblical narrative.

Cross-References

Psalm 110:1: "The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool."
Hebrews 1:13: "But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?"
Acts 2:34-35: "For David is not ascended into the heavens: but he saith himself, The LORD said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool."
Mark 12:36: "For David himself said by the Holy Ghost, The LORD said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool."
Matthew 22:44: "The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?"

Language Study

In Psalm 110:1 and the verse from Luke, two different Hebrew words for "lord" are used:

"LORD" (in all caps) translates to יְהוָה (YHWH), the tetragrammaton, which is the sacred and personal name of God. 2. "my Lord" uses אֲדֹנִי (adoni), which typically refers to a human lord or master but in this context is understood to represent the Messiah, acknowledging a position of authority without denying the perceived divinity.

The use of both terms delineates the distinction between God the Father and the Messiah, who are both ascribed lordship but in different contexts.

Cultural and Religious Comparisons

Comparisons to other ancient cultures often reveal a hierarchy of gods or important figures, including a king or figure that sits at the right hand of a supreme deity as a mark of favor or power.

Pagan mythologies are rife with gods and demi-gods interacting in ways that influence fate, authority, and honor, which could be juxtaposed with the concept of sitting at God's right hand.

In Jewish thought, the "right hand" signifies strength and power and is a metaphor for God's saving power throughout the Hebrew scriptures. The Messiah sitting at the right hand of God would be a powerful image for the Jews, indicating the ultimate victory and authority of the Messiah.

Scientific Perspectives

Scientific perspectives do not typically intersect directly with theological claims, as the sitting at the "right hand" of God is a symbolic representation of authority and power, not a physical placement that can be evaluated through empirical means.

The verse speaks to religious belief and spiritual truths rather than verifiable scientific facts.

commentaries

Various biblical scholars and theologians have interpreted Luke 20:42 from different angles:

William Barclay: Notes the challenge Jesus presents to the Pharisees' understanding of the Messiah as solely a human descendant of David.
John Gill: Emphasizes that David, by the inspiration of the Spirit, acknowledges the Lordship and eternal existence of the Messiah.
Matthew Henry: Reflects on the implications of Jesus as both David's son and Lord, and how this shapes the understanding of his divine and human natures.

These commentators highlight the verse's complexity and its significant role in shaping Christological doctrines.

Luke 20

Luke 20

What does Luke 20:42 mean?

Explanation

Top Rated Luke Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

commentaries

Want more context?

What does Luke 20:42 mean?

Explanation

Top Rated Luke Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

commentaries

Want more context?