John Calvin Commentary Matthew 22:43

"He saith unto them, How then doth David in the Spirit call him Lord, saying," — Matthew 22:43 (ASV)

How then does David by the Spirit call him Lord? The assertion made by Christ, that David spoke by the Spirit, is emphatic, for he contrasts the prediction of a future event with the testimony of a present event. By this phrase, he anticipates the sophistry by which the Jews of the present day attempt to escape. They allege that this prediction celebrates the reign of David, as if, by representing God as the Author of his reign, David would rise above the mad attempts of his enemies and affirm that they would gain nothing by opposing the will of God.

So that the scribes might not shelter themselves under such an objection, Christ began by stating that the psalm was not composed in reference to the person of David, but was dictated by the prophetic Spirit to describe the future reign of Christ. It may easily be learned even from the passage itself that what we read there does not apply either to David or to any other earthly king, for there David introduces a king clothed with a new priesthood, by which the ancient shadows of the Law must be abolished (Psalms 110:4).

We must now see how he proves that Christ will hold a higher rank than to be merely descended from the seed of David. It is because David, who was king and head of the people, calls him Lord; from this it follows that there is something in him greater than man.

But the argument appears to be feeble and inconclusive, for it may be objected that when David gave the psalm to the people to sing, without having any view to his own person, he assigned to Christ dominion over others. To this I reply that, as he was one of the members of the Church, nothing would have been more improper than for him to shut himself out from the common doctrine.

Here David enjoins all the children of God to boast, as with one voice, that they are safe through the protection of a heavenly and invincible King. If David were separated from the body of the Church, he would not partake of the salvation promised through Christ. If this were the voice of only a few persons, the dominion of Christ would not extend even to David.

But now, neither David nor any other person can be excluded from subjection to Christ without cutting himself off from the hope of eternal salvation. Since, then, there was nothing better for David than to be included in the Church, David composed this psalm no less for himself than for the rest of the people.

In short, by this title Christ is pronounced to be supreme and sole King, who holds preeminence among all believers. No exception ought to be allowed to ranking all in one class when he is appointed to be the Redeemer of the Church. There can be no doubt, therefore, that David also represents himself as a subject of Christ’s government, so as to be reckoned one of the number of the people of God.

But now another question arises: Might not God have raised up one whom he appointed from among mankind to be a Redeemer, so as to be David’s Lord, though he was his son? For here it is not the essential name of God, but only Adonai⁸³ that is employed, and this term is frequently applied to men. I reply: Christ takes for granted that he who is taken from the number of men and raised to such a rank of honor as to be the supreme Head of the whole Church is not a mere man, but also possesses the majesty of God. For the eternal God, who by an oath makes this claim for himself, that

before him every knee shall bow (Isaiah 45:23),

at the same time swears that

he will not give his glory to another (Isaiah 42:8).

But, according to the testimony of Paul, when Christ was raised to kingly power,

there was given to him a name which is above every name, that before him every knee should bow (Romans 14:11; Philippians 2:9).

And though Paul had never said this, yet it is a fact that Christ is above David and other holy kings because he also ranks higher than angels; this would not apply to a created man unless he were also

God manifested in the flesh (1 Timothy 3:16).

I acknowledge that his divine essence is not expressed directly and in so many words, but it may easily be inferred that He is God, who is placed above all creatures.

⁸³ Our authorized version of Psalm 110:1 runs thus: The Lord said unto my Lord. While the word Lord occurs twice in this clause, the Translators have followed their ordinary method of printing the first in small capitals, to present it to the eye of the reader as standing for the Hebrew word runs thus: The Lord said unto my Lord. While the word Lord occurs twice in this clause, the Translators have followed their ordinary method of printing the first in small capitals, to present it to the eye of the reader as standing for the Hebrew word יהוה, (, (Jehovah,) which our Author calls “the essential name of God,” while the second stands for (,) which our Author calls “the essential name of God,” while the second stands for (אדני), , (Adonai,) ,) my Lord, which, as he also mentions, “is frequently applied to men.” — which, as he also mentions, “is frequently applied to men.” — Ed.