Luke 20:41 - Printer Friendly

ESV: But he said to them, “How can they say that the Christ is David’s son?

NIV: Then Jesus said to them, 'Why is it said that the Messiah is the son of David?

NASB: But He said to them, 'How is it that they say the Christ is David’s son?

CSB: Then he said to them, "How can they say that the Messiah is the son of David?

NLT: Then Jesus presented them with a question. 'Why is it,' he asked, 'that the Messiah is said to be the son of David?

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

NKJV: And He said to them, “How can they say that the Christ is the Son of David?

David's own words become part of how Jesus counters the teachings of local religious leaders. The Pharisees (Matthew 22:41) fail to grasp the authority of the Christ over the line of Jewish kings. David was the greatest of the Jewish kings and wrote extensively about the coming Messiah—his descendant (2 Samuel 7:12–13). Given that, what does it mean that David called the Christ—the same one called his "son"— his "Lord" in Psalm 110:1? The ending point of Jesus' statement is that David refers to the Messiah as "Lord."

Matthew gives more context about the interaction: "Now while the Pharisees were gathered together, Jesus asked them a question, saying, "What do you think about the Christ? Whose son is he?' They said to him, 'The son of David'" (Matthew 22:41–42).

Luke chapter 20 can be read as a "chiasm:" a mirrored series of themes. This short passage partners with the parable of the wicked tenants (Luke 20:9–16). Jesus teaches daily in the temple courtyard (Luke 19:47; 21:37–38). A group asked Him who gave Him the authority to clear the vendors and money changers from the Court of the Gentiles (Luke 20:1–8). Jesus told a parable to show that as the Son of God, He has authority over the religious leaders. In the parable, a landowner leased his vineyard to tenants. Rather than paying their dues, those tenants mistreated the owner's messengers. Eventually, the owner sent his son, and the tenants killed him. For that, the landowner returned, killed the tenants, and replaced them with others.

Jesus finished that story by warning His audience that if they reject the person God gave authority, they will find themselves rejected by God (Luke 20:17–18). The religious leaders understood Him: Jesus claimed He is the Son of God and the religious leaders are false teachers (Luke 20:19). Here, Jesus again speaks about the divine authority which comes through His role as the Son of God.

Luke 20:41–44 describes how Jesus shut down religious leaders challenging His authority in front of a crowd at the temple. Jesus fills their silence with His own riddle: if David calls the Messiah—his descendant—"Lord," who really has the authority? The parallel passage in the mirrored arrangement of this chapter is Jesus showing He has authority as the Son of God (Luke 20:9–18). Next, Jesus claims the scribes' lifestyle proves they don't deserve the authority to teach (Luke 20:45–47). Jesus' question to the religious leaders is also in Matthew 22:41–46 and Mark 12:35–37.

After His triumphal entry into Jerusalem, Jesus find Himself in conflict with the city's religious leaders. Elders, priests, scribes, Pharisees, and Sadducees all attempt to discredit Him. This comes mostly in challenging Jesus with trick questions. Jesus deftly handles those challenges without falling into the trap. He provides several teachings about His role as the Son of God and directly warns the Jewish people against their generation of scribes, who are arrogant and pretentious.

Luke 20 is a chiasm about authority. Jesus has entered Jerusalem and cleansed the temple (Luke 19:28–46). Now, the priests and teachers attack Jesus' authority in religion, law, and doctrine; Jesus defends Himself and shows their sinful lifestyles disqualify them for authority. After holding up a widow as a better role model (Luke 21:1–4), Jesus warns His disciples about the challenges they will face in the coming years, including the destruction of Jerusalem (Luke 21:5–38). The events in Luke 20 are also discussed in Matthew 21—23 and Mark 11—12.

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.