Mark 12:36

For David Inspiration. (Jesus affirms the inspiration and Davidic authorship of Psalms 110) Mat 12:36; Luk 1:3; Exo 4:15; Rev 22:19

The Lord Jehovah.

my Lord Adonai, Psa 110:1.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

12:36-37 Psalm 110:1 is the Old Testament verse most quoted in the New Testament. Since David authored the psalm, the statement “The Lord [God] said to my [David’s] Lord [the Messiah]” indicates that the Messiah is David’s Lord. Thus, the Messiah could not simply be David’s son. He is the Son of God who sits at God’s right hand (Mark 14:62) and will come to judge the world (8:38; 13:24-27, 32-37).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 12:36. Ἀυτὸς,) Himself.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar 12:36 . αὐτὸς Δ . Over against the dogma of the scribes, stated in Mar 12:35 as something well known (in Mt. Jesus asks for their opinion on the topic), is set the declaration of David himself, introduced without connecting particle. David , who ought to know better than the scribes. ἐν τῷ π . τ . ἁ .: especially when speaking, as they would all admit, by inspiration . εἶπεν , etc.: the quotation as given in T.R. exactly reproduces the Sept [113] The omission of ὁ before Κύριος in [114] [115] turns the latter into a proper name of God. κάθου ( κάθισον in [116] ) is a late or “popular” form of the present imperative of κάθημαι .

[113]Septuagint.

[114] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[115] Codex Bezae

[116] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Word for word, in the holy Ghost, and there is a great force in this kind of speech, whereby is meant that it was not so much David, as the holy Ghost that spake, who did in a manner possess David.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(36) David himself said by the Holy Ghost.—St. Mark is more emphatic in ascribing the words of David to the influence of the Holy Spirit than either St. Matthew, who simply quotes, or St. Luke, who uses the more general phrase “in spirit.” (Comp. 2Pe_1:21.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

36. David himself said] The Pharisees are referred to the cxth Psalm, which the Rabbis regarded as distinctly Messianic. “The Lord (Jehovah) said unto my Lord (Adonai), Sit thou on My right hand till I make thy foes a footstool for thy feet.” In this lofty and mysterious Psalm, David, speaking by the Holy Ghost, was carried out of and beyond himself, and saw in prophetic vision that his Son would also be his Lord. The Psalm is more frequently cited by the New Testament writers than any other single portion of the ancient Scriptures (Act_2:34-35; 1Co_15:25; Heb_1:13; Heb_5:6; Heb_7:17; Heb_7:21), “In later Jewish writings nearly every verse of it is quoted as referring to the Messiah.” Perowne on the Psalms, ii. 291.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he said unto them in his doctrine,.... As he was preaching, not to the Scribes and Pharisees but to the multitude, and to his disciples particularly; and to them in the audience of the people, as appears from Mat 23:1.

Beware of the Scribes; for though he had just spoken favourably of one of them, this was but a single man, and a singular instance; the body of that set of men, were very bad in their principles and practices, and therefore to be avoided, and that for the reasons following:

which love to go in long clothing; the Persic version renders it, "who affect to walk in coats and garments conspicuous, and in long robes"; such as were very particular, and different from others, and out of the common way of apparel; and so were observable and taken notice of by others: very likely it may have reference to the common length of their fringes on the borders of their outward garment, which they enlarged beyond others; See Gill on Mat 23:5;

and love salutations the market places; or "streets", as the Syriac and Arabic versions render it, in any public places, where there was a resort of men, and they were taken notice with respect, in a public manner. The Syriac Persic supply the word "love", as we do from Mat 23:6; see Gill on Mat 23:6, Mat 23:7.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Ver. 36. Said by the Holy Ghost] The Psalms then are a part of Holy Writ by Christ’s own testimony, who also, Luk 24:44, divideth the Old Testament into the law of Moses, the prophets, and the Psalms. Yea, Psalmorum liber quaecunque utilia sunt ex omnibus confinet, saith Augustine after Basil; the Psalms are a treasury of all holy truths.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The Lord said unto my Lord. From this verse (Psalm 110) our Lord shows that the Messiah, such as he was, was not a mere man, as the Pharisees thought, but that he was God, and therefore David"s Lord. The meaning, therefore, is this, "The Lord God said to my Lord," that is, Christ, "Sit thou at my right hand," that is, when, after his cross, his death, and his resurrection, he will exalt him far above all principality and power, and place him next to him in heaven, that he may reign with supreme happiness and power and glory over all creatures. These words show that this is a Divine decree, fixed and irrevocable. Till I make thine enemies thy footstool (upopodion twn podwn sou); literally, the footstool of thy feet; that is, reign with me in glory until the day of judgment, when I will make the wicked, all opposing powers, subject to thee. The word "till" does not imply that Christ will then cease to reign. "Of his kingdom there shall be no end." But he will then formally deliver up the kingdom to God, even the Father, only that he may receive it again as the second Person of the Godhead.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Psalm cx, 1.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

36. [2816][2817][2818][2819][2820] omit γάρ. See on Mar 12:6. ὑποκάτω ([2821][2822][2823]) rather than ὑποπόδιον (from LXX. of Psa 110:1).

[2816] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[2817] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[2818] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[2819] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[2820] Codex Athous Laurae. 8th cent. Like N and Σ, it is written in silver letters on purple vellum. Contains Mar 9:5 to Mar 16:20, and, as in L, the shorter ending is inserted between Mar 16:8 and Mar 16:9. As in Δ, the text of Mark is specially good.

[2821] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[2822] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[2823] Codex Athous Laurae. 8th cent. Like N and Σ, it is written in silver letters on purple vellum. Contains Mar 9:5 to Mar 16:20, and, as in L, the shorter ending is inserted between Mar 16:8 and Mar 16:9. As in Δ, the text of Mark is specially good.

36. ἐν τῷ πνεύματι τῷ ἁγίῳ. In the power of the Spirit, the Holy Spirit. See on Mar 1:23. The fact that the Psalmist was inspired is stated with solemn fulness; and for that fact we may claim the authority of Christ. Among all the sons of men, if there be one who could give an authoritative decision as to whether a writer was inspired or not, He is that one, προφήτης ὑπάρχων (Act 2:30). And we may perhaps claim His authority also for the belief that the Psalmist was writing of the Messiah. When we come to the question of the authorship of the Psalm, we are on different ground. We have no right to claim His authority in a matter which is not among things that are spiritually discerned, but is among those which can be decided by study and intelligence. We do not know what Christ believed about the authorship of Psalms 110. If (in the limitation of knowledge to which He submitted in becoming man) He shared the belief of those who sat on Moses’ seat, we may be sure that He had no intention of giving an authoritative decision on a question which had not been raised. “Man, who made Me a judge of such things?” So far as we can see, supernatural knowledge of the authorship of the parts of the O.T. would have hindered rather than helped His work, and it is rash to assume that He possessed it.

But it is not necessary to decide whether our Lord accepted the Davidic authorship of Psalms 110. His argument is founded on David being the speaker, and this argument “is justified if the author of the Psalm lets David appear as the spokesman” (Briggs, Psalms, II. p. 376). See Kirkpatrick on Psalms 110 in this series; Perowne, Psalms, p. 302; Sanday, Bampton Lectures, p. 419; Gore, Bamp. Lectt. p. 196; Dalman, Words, p. 285; Meyer or Weiss or Plummer on Mat 22:43.

κάθου. This form occurs in the five quotations of this Psalm in N.T. and is freq. in LXX. See Thackeray, Gr. of the O.T. in Greek, p. 258; also Mayor on Jas 2:3, and cf. κάθῃ in Act 23:3.

ὑποκάτω. So also in Mt., but Lk. agrees with LXX. and Heb. in having ὑποπόδιον. The change to ὑποκάτω avoids the tautology of ὑποπόδιον τῶν ποδῶν. See crit. note.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

36.] Observe ἐν τῷ πνεύματι τῷ ἁγίῳ (ἐν πν., Matt.) = ἐν βίβλῳ ψαλμῶν Luke: a coincidence not to be passed over.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

36. αὐτὸς Δαυεὶδ εἶπεν ἐν τῷ Πνεύματι τῷ Ἁγίῷ, Εἶπεν (ὁ) Κύριος1 τῷ κυρίῳ μου—David himself said in the Holy Spirit, the Lord said to my lord.

Omit γὰρ, for, after αὐτὸς, Tisch. Treg. marg. WH. RV. א BLTdΔ 13, 28, 59, 69, two mss. Lat. Vet. Memph. Omit ὁ before Κύριος, Treg. WH. BD. B omits it in Sept.

ἐν τῷ Πνεύματι τῷ Ἁγίῳ—in the Holy Spirit. This phrase denotes inspiration. David said this with the authority that belongs to an inspired man.1 (ὁ) Κύριος—in the original, this is Yahweh (Jehovah), of which ὁ Κύριος is the translation in the Sept.2 ὑποπόδιον τῶν ποδῶν σου—a footstool of thy feet.

ὑποκάτω, under, instead of ὑποπόδιον, WH. RV.marg. BDgr Td 28, Egyptt.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.