His enemies had been defeated and put to shame, their murderous hate had been denounced, and the nets of their cunning had been rent like cobwebs; they had seen the heart of one of their own order kindled into open admiration, and they henceforth renounced as hopeless the attempt to conquer Jesus in debate. No man after that durst ask Him any questions.
He will now carry the war into their own country. It will be for them to answer Jesus.
David’s Lord.
“And Jesus answered and said, as He taught in the temple, How say the scribes that the Christ is the Son of David? David himself said in the Holy Spirit,—
The Lord said unto my Lord, Sit Thou on my right hand, Till I make Thine enemies the footstool of Thy feet.
David himself calleth Him Lord; and whence is He His son? And the common people heard Him gladly. And in His teaching He said, Beware of the scribes, which desire to walk in long robes, and _to have_ salutations in the marketplaces, and chief seats in the synagogues, and chief places at feasts: they which devour widows’ houses, and for a pretence make long prayers; these shall receive greater condemnation.”—MARK xii. 35-40 (R.V.).
Jesus, having silenced in turn His official interrogators and the Sadducees, and won the heart of His honest questioner, proceeded to submit a searching problem to His assailants. Whose son was the Messiah? And when they gave Him an obvious and shallow answer, He covered them with confusion publicly. The event is full of that dramatic interest which St. Mark is so well able to discern and reproduce. How is it then that he passes over all this aspect of it, leaves us ignorant of the defeat and even of the presence of the scribes, and free to suppose that Jesus stated the whole problem in one long question, possibly without an opponent at hand to feel its force?
This is a remarkable proof that his concern was not really for the pictorial element in the story, but for the manifestation of the power of his Master, the “authority” which resounds through his opening chapters, the royalty which he exhibits at the close. To him the vital point is that Jesus, upon openly claiming to be the Christ, and repelling the vehement attacks which were made upon Him as such, proceeded to unfold the astonishing greatness which this implied; and that after asserting the unity of God and His claim upon all hearts, He demonstrated that the Christ was sharer of His throne.
The Christ, they said, was the Son of David, and this was not false: Jesus had wrought many miracles for suppliants who addressed Him by that title. But was it all the truth? How then did David call Him Lord? A greater than David might spring from among his descendants, and hold rule by an original and not merely an ancestral claim: He might not reign as a son of David. Yet this would not explain the fact that David, who died ages before His coming, was inspired to call Him _My_ Lord. Still less would it satisfy the assertion that God had bidden Him sit beside Him on His throne. For the scribes there was a serious warning in the promise that His enemies should be made His footstool, and for all the people a startling revelation in the words which follow, and which the Epistle to the Hebrews has unfolded, making this Son of David a priest for ever, after another order than that of Aaron.
No wonder that the multitude heard with gladness teaching at once so original, so profound, and so clearly justified by Scripture.
But it must be observed how remarkably this question of Jesus follows up His conversation with the scribe. Then He had based the supreme duty of love to God upon the supreme doctrine of the Divine Unity. He now proceeds to show that the throne of Deity is not a lonely throne, and to demand, Whose Son is He Who shares it, and Whom David in Spirit accosts by the same title as his God?