Will You Confess and Worship Jesus Christ as “My Lord”?

Will You Confess and Worship

Jesus Christ as “My Lord”?

 

 

 

 

“Then He said to them, ‘How is it that they say the Christ is David’s son?  For David himself says in the Book of Psalms: ‘The Lord said to my Lord, Sit at My right hand, until I make Your enemies a footstool for Your feet.  Therefore David calls Him ‘Lord’; so how is He his son?’” (Luke 20:41–44).

 

 

(1)    When I read today's passage, Luke 20:41–44, in both the Korean Bible and the Greek New Testament, the first thing that caught my attention was the Greek conjunction δὲ (de) in verse 41. (The Korean Revised Version does not translate this Greek word explicitly, but it can be rendered as "and," "but," or "now.")  Seeing this conjunction made me want to understand more specifically how today's passage (theme: "The Christ and David's Son") is connected with Luke 20:27–40 (theme: "The Debate about the Resurrection"), which I meditated on last Friday.

 

(a)    In the Greek context, δὲ (de) functions as a pivotal transition that strongly connects the previous section (the debate about the resurrection) with today's passage (the Christ and David's Son).  The following are three specific ways, as explained by an AI source (from the internet), that demonstrate how these two passages are organically connected (Internet):

 

1.       A Change of Sides: From "Defense" to "Offense" (The Reversal Marked by δὲ)

 

In the previous passage (vv. 27–40): The Sadducees attacked (tested) Jesus by presenting the extreme hypothetical case of seven brothers and one wife in an attempt to prove that there is no resurrection.  Jesus completely silenced them by appealing to the Scriptures and the power of God. Even the scribes acknowledged, "Teacher, You have spoken well," and no one dared to question Him any further (v. 40).

 

In today's passage (vv. 41–44): It is precisely at this point that δὲ ("but," "and now") appears.  Up to this point, the religious leaders had been asking the questions while Jesus answered them—a posture of "defense." Beginning with δὲ, however, the initiative shifts.  Jesus takes control of the conversation and confronts them with a penetrating counter-question. The roles are reversed from defense to offense.

 

2.       The Shift in the Central Issue: From "God's Power" to "The Identity of the Messiah"

 

The central issue in the resurrection debate: Jesus shattered the Sadducees' fixed assumption that this earthly life is all there is.  He proclaimed that God "is not the God of the dead, but of the living" (v. 38), thereby revealing God as the One whose power transcends human reason.

 

The central issue in the discussion about David's Son: Through δὲ, Jesus deepens the conversation by shifting the focus from God's power to the true identity of the Messiah (the Christ).  In effect, He is saying: "You have just heard about God's supernatural power demonstrated in the resurrection.  Then (δὲ), is the Messiah whom you are waiting for merely a human descendant of David—a royal heir—or is He the divine One who sits at God's right hand?"  In this way, Jesus corrects the scribes' understanding of the Messiah.

 

Here, the expression "the scribes' view of the Messiah" refers to the thoroughly political, military, and genealogical concept of the Messiah that the Jewish scribes—who were theologians and experts in the Law during Jesus' time—had taught and cultivated among the people.  Because Israel was suffering under Roman occupation, the scribes interpreted Scripture through the lens of their own political aspirations.  Their messianic expectation had three major characteristics:

 

a.    An Exclusively Genealogical Emphasis ("The Son of David")

 

The scribes believed: The Messiah had to be a human king born from David's line, exactly as the Old Testament prophecies foretold.

Its limitation: They confined the Messiah to being merely a great human leader descended from David's family.  They completely failed to recognize His deity as the Son of God.

 

b.    A Political and Military Liberator ("A Second King David")

 

The scribes believed: Just as King David had defeated Israel's surrounding enemies and established the Israelite kingdom, the Messiah would overthrow the Roman Empire by military force and make Israel the greatest nation on earth.

 

Its limitation: Instead of seeing the Messiah as the spiritual Savior who would deliver humanity from sin and death, they reduced Him to a political ruler who would merely secure Israel's national independence—an earthly king ruling an earthly kingdom.

 

c.    A Messiah of Glory Without Suffering

 

The scribes believed: The Messiah would come in glory as a victorious conqueror and sovereign ruler.

 

Its limitation: They either excluded or failed to understand the Old Testament's portrayal (for example, Isaiah 53) of the Suffering Servant—the Messiah whose mission was to die on the cross as the atoning sacrifice for His people's sins (Internet).

 

3.       The Connection Between "David's Son" and "Children of God"

 

In the resurrection passage (v. 36): Jesus said of those who are raised, "They can no longer die, because they are like the angels and are children of God, being children of the resurrection."  In other words, through the resurrection, human beings become God's children in a glorified, spiritual sense.

 

In today's passage (vv. 41–44): The argument is this: if even human beings become God's children (that is, receive a spiritual status) through the resurrection, then surely the Messiah—the Savior—cannot be merely David's physical son (υἱός, huios).  Just as David, inspired by the Holy Spirit, called the Messiah "my Lord," Jesus reveals that the Messiah is the Son of God, whose identity transcends any merely human lineage.

 

In Summary,

The δὲ (de) in Luke 20:41 is not merely a simple conjunction.  Rather, it marks the beginning of Jesus' authoritative declaration: "Have My answers left you speechless?  Then now, let Me ask you who the true Savior really is."  It serves as the perfect bridge from dismantling the Jewish leaders' political and religious expectations of the Messiah (an earthly Jewish king who would defeat Rome like David) to revealing Christ as the eternal, divine Ruler (Internet).

 

(i)       Here, the lesson I draw from this bridge word “δὲ” (de) is that, as a servant of the Lord, I must fulfill the role of δὲ by faithfully proclaiming the gospel of Jesus Christ so that the members of the church may abandon their false understanding of Christ (the Messiah)—their secularized view of the Messiah—and come to know the Lord Jesus Christ, who is the eternal God.

 

a.       Three Secularized Views of the Messiah Among Christians Today

 

Whereas the scribes of old viewed the Messiah as a political hero who would liberate Israel from Rome, many Christians today tend to reduce Jesus to a problem-solver for their personal lives.

 

A Prosperity-Oriented View of the Messiah (Prosperity Theology)

 

Manifestation: Jesus is regarded as the means of guaranteeing my financial prosperity, physical health, and my children's success.

 

Essence: I remain the master, while Jesus is reduced to the role of a secretary who fulfills my wishes.

 

A Therapeutic View of the Messiah (Emotional Comfort Theology)

 

Manifestation: Instead of focusing on the cross, the resurrection, and repentance from sin, people expect from Jesus only comfort, encouragement, healing, and restored self-esteem.

 

Essence: God's justice and holiness are considered burdensome, while Jesus is preferred merely as a psychological counselor who makes me feel better.

 

A Moralistic View of the Messiah (Social Legalism)

 

Manifestation: Jesus is viewed merely as a great moral teacher or a revolutionary who promoted social justice.

 

Essence: Instead of recognizing Him as the Savior who shed His blood for me, He is reduced to nothing more than an outstanding life mentor whom I should imitate.

 

b.       A Gospel-Proclamation Strategy for Fulfilling the Role of “δὲ” (Transition)

 

Just as Jesus shattered the scribes' narrow view of the Messiah by appealing to Psalm 110, these are the pastoral directions I should embrace in order to proclaim the true gospel to God's people.

 

①      Shift the Focus from Self-Centeredness to Christ-Centeredness (Focus Shift)

 

Method: The emphasis of preaching and discipleship should not be "What can Jesus do for you?" but rather "Who is Jesus?"—His deity and His sovereign lordship.

 

Key Point: Rather than merely answering the questions people want answered (for example, "How can I receive blessings?"), we must continually ask the essential question that Jesus Himself asked: "Is Jesus Christ truly the Lord of your life?"

 

②      Proclaim Both the Suffering of the Cross and the Glory of Christ in Balance (Whole Gospel)

 

Method: Rather than preaching only messages of joy and comfort, we must also proclaim without compromise discipleship (self-denial) and repentance from sin.

 

Key Point: We must teach that glory without passing through the suffering of the cross is false glory—cheap grace.  We must make it clear that Jesus did not come merely so that we might live prosperous and comfortable lives on earth, but rather to deliver us from sin and death and make us citizens of the kingdom of God.

 

③      Help Believers See the Bible Through the Lens of Redemptive History (Scripture-Centered)

 

Method: Just as Jesus revealed His identity by quoting the Old Testament (the Psalms), believers should be trained not to read the Bible as a collection of isolated moral lessons, but as one grand story of salvation that bears witness to Jesus Christ.

 

Key Point: They must encounter, through Scripture, the living Lord—the One who fulfills the Old Testament, completes the New Testament, and even now reigns at the right hand of God.

 

Pastoral Encouragement and Summary

 

The pulpit from which I preach and the pastoral ministry in which I serve are places where I must apply the holy "δὲ (but/now then)" to the lives of God's people.  My calling is to proclaim to those who come to church influenced by the values of this world: "But the true Jesus whom the Scriptures proclaim is this Person."

 

This ministry may not immediately be popular among church members and may even create conflict. Just as the scribes were left speechless by Jesus' question, believers may feel uncomfortable when their worldly desires are exposed.  Nevertheless, this is the only way to bring life to God's people and to establish the church on the right foundation (Internet).

 

(2)    Second, I became interested in the Greek conjunction “γὰρ” (gar). (Like δὲ (de) in Luke 20:41, this conjunction is also not explicitly translated in the Korean Bible.)  It is the Greek word Jesus used in Luke 20:42 after asking the Jewish religious leaders, including the scribes (experts in the Law), in verse 41: "How is it that they say the Christ is David's son?"  Jesus then quoted Psalm 110:1 in verses 42–43.

 

1.       The Function of the Greek Conjunction γὰρ (gar): "For" or "Because"

 

In Greek, γὰρ (gar) is primarily a conjunction of cause or explanation, introducing the reason or basis for a statement.  One distinctive feature is that it normally does not appear as the first word in a sentence, but rather occupies the second position (although translators often move it to the beginning of the sentence in English).

 

Its Function in Context: In verse 41 Jesus asked the provocative question, "How is it that they say the Christ is David's son?"  Then, at the beginning of verse 42, He says, Αὐτὸς γὰρ (Autos gar) — "For David himself..."

 

Its Logical Function: Thus, γὰρ (gar) serves to explain: "The reason I challenge the scribes' understanding of the Messiah (their 'David's Son' framework) is because David himself says this in Scripture."  Jesus therefore establishes the absolute authority for His question by appealing to the Scriptures, specifically Psalm 110.

 

2.       The Central Meaning of the Quotation from Psalm 110:1 (Luke 20:42–43)

 

The quotation from Psalm 110:1, introduced by Jesus as the basis ("for") of His argument, may be summarized in three major truths.

 

①      The Reversal of Roles: "An Ancestor Bows Before His Descendant"

(The expression "the reversal of subject and object" refers to a situation in which what is secondary becomes more important than what is primary—in other words, where the proper order is turned upside down. Simply put, it describes the paradoxical situation in which the "host" and the "guest" exchange places.)

 

In Jewish patriarchal society, as well as in traditional Eastern culture, an ancestor possesses immeasurably greater honor than a descendant.  No matter how distinguished a descendant may become, an ancestor would never address him as "My Lord." 

Yet David, inspired by the Holy Spirit, called the future Messiah "my Lord" (τῷ Κυρίῳ μου).  This means that the Messiah is not merely a human descendant born from David's bloodline, but the divine One who existed before David and whom David himself must worship.

 

②      Authority Equal with God: "Sit at My Right Hand"

 

In the ancient Near East, to sit at the king's right hand signified sharing the king's authority, including his right to rule and to judge.  Jesus therefore declared that the Messiah is not merely a political king for the Jewish people who would expel the Roman army, but the King of kings who reigns at God's right hand over the entire universe.

 

③      Final and Complete Victory: "Until I Make Your Enemies Your Footstool"

 

The expression "to make one's enemies a footstool" comes from an ancient Near Eastern victory ceremony in which a conquering king placed his foot upon the neck of the defeated enemy commander as a sign of complete submission.  Jesus revealed that the Messiah's reign is not a temporary political liberation but an eternal reign in which He will completely conquer humanity's ultimate enemies—Satan, sin, and death.

 

Pastoral Lesson and Summary

 

The γὰρ (gar) ("for," "because") used by Jesus places a powerful weapon in my hands for proclaiming the gospel to God's people.

 

To shatter the secularized prosperity gospel and self-centered faith represented in verse 41, the only foundation we should present is not human feelings or worldly philosophy, but the written Word of God.  Our message must always be: "Because (γὰρ) the Scriptures say so."  This is the only sufficient and authoritative basis for proclaiming the gospel (Internet).

 

(a)    Here, when I read the words “until I make Your enemies a footstool for Your feet” (v. 43), I was reminded of Genesis 3:15: “And I will put enmity between you and the woman, and between your offspring and her offspring; He shall bruise your head, and you shall bruise His heel.”  What connection is there between these two passages?

 

(i)         Genesis 3:15 and Psalm 110:1—quoted in passages such as Matthew 22:44 and Hebrews 1:13—are two of the most foundational pillars in Christian theology concerning the Messiah's final and complete victory.  Through the common imagery of the foot, both passages portray the same spiritual reality: Satan and the forces of evil will be brought into complete subjection before the Messiah.  Their specific relationship is as follows (Internet):

 

a.       The Relationship Between “Crushing the Head” and “Becoming a Footstool”

 

Genesis 3:15 (Bruising/Crushing the Head): In the ancient Near East, a victorious king proclaimed his victory by placing his foot upon the head or neck of the defeated king.  Thus, the woman's offspring bruising (or crushing) the serpent's head signifies that the serpent's power will be crushed and dealt a fatal blow.

 

Psalm 110:1 (Making the Enemies a Footstool): A footstool is the stool on which a king rests his feet while seated on his throne.  The imagery originated from the ancient conquest ceremony in which the victorious king stood upon or placed his foot on the neck of his defeated enemy.

 

The Connection: Both passages share the same picture of victory: the Messiah's enemies are trampled beneath His feet and brought into complete subjection.

 

b.       Progressive Revelation and the Fulfillment of Prophecy (The Beginning and the End)

 

Genesis 3:15 is the declaration of war and the promise.  At the very beginning of human history, it announces the coming conflict with Satan and promises that the Messiah will one day come. It is the starting point of redemptive history.

 

Psalm 110:1 ("until I make Your enemies Your footstool") describes the process and consummation of the Messiah's final victory.  After Jesus Christ crushed the serpent's head through His cross and resurrection (the fulfillment of Genesis 3:15), He ascended to the heavenly throne, where He reigns until all His enemies are completely brought under His feet.  Thus, Psalm 110:1 is the prophecy of the consummation of that victory.

c.       The Direct Connection in the New Testament (Romans 16:20)

 

The Apostle Paul clearly understood the relationship between these two passages and combined them into a single statement: "The God of peace will soon crush Satan under your feet" (Rom. 16:20).

 

Here, the phrase "crush Satan" echoes Genesis 3:15, while "under your feet" echoes Psalm 110:1 (the footstool imagery).  Thus, Paul demonstrates by combining these two passages that the Messiah's victory also becomes the victory of His Church—that is, of those who follow Him.

 

Summary:

If Genesis 3:15 prophesies the Messiah's decisive blow—the fatal crushing of Satan's head—then the promise that God will "make Your enemies a footstool for Your feet" describes the final result of that victory: the enemy is completely powerless, subdued, and subjected before the Messiah (Internet).

 

(3)    Third and last, I would like to meditate on Luke 20:44, centering on the Greek conjunction οὖν (oun) ("therefore," "then").  "Therefore David calls Him 'Lord'; so how is He his son?" (Δαυὶδ οὖν κύριον αὐτὸν καλεῖ, καὶ πῶς αὐτοῦ υἱός ἐστιν; David oun kyrion auton kalei, kai pōs autou huios estin?)

 

(a)    The Greek conjunction οὖν (oun) serves as the logical period at the end of the sentence—drawing together Jesus' question (v. 41) and its biblical proof (vv. 42–43) into one final conclusion.  The AI explanation (Internet source) summarizes the structure and meaning of verse 44 in three parts.

 

1.       The Function of the Greek Conjunction οὖν (oun): “Logical Conclusion and Exposure of Contradiction”

 

Its Function in Context: Jesus first challenged the scribes' understanding (v. 41, δὲ), and then proved from Psalm 110 that David himself called the Messiah "Lord" (vv. 42–43, γὰρ).  Now, in verse 44, Jesus draws the conclusion with οὖν ("therefore," "then").

 

Its Logical Function: The οὖν ("therefore") drives the scribes' theological contradiction into a dead end.  In effect, Jesus is saying: "Scripture records that David called the Messiah 'Lord.' Therefore (οὖν), if your claim is correct that the Messiah is nothing more than David's human son, how do you explain this passage of Scripture?"  In this way, Jesus completely shatters the secular framework that had blinded them.

 

2.       The Central Meaning of Verse 44: "The Revelation of the Mystery and the Call to Faith"

 

①      The Messiah's Deity That Transcends Human Lineage (Self-Revelation)

 

When Jesus asks, "How is He his son?"  He is not denying that He is descended from David.  The Scriptures clearly affirm that Jesus came from David's line.  Rather, the true point of His question is that the Messiah's identity cannot be confined within the narrow framework of merely being David's descendant.  Jesus declares through this conclusion (οὖν) that although He is David's descendant according to the flesh, He is David's Lord according to His divine nature—the Son of God who exists beyond time and space.

 

②      Exposing the Futility of Mere Religious Knowledge

 

The scribes were the foremost biblical scholars of their day. They memorized and studied Psalm 110.  Yet because they interpreted the Messiah according to their own political expectations (deliverance from Rome), they failed to see the true meaning of Scripture.  Through οὖν ("therefore"), Jesus exposes this sobering truth: "No matter how much you know the Scriptures, if your heart has become secularized, you will fail to recognize the Lord even when He stands before you."

 

③      The Final Question Directed to the Audience: "Who Am I to You?"

 

Jesus deliberately does not answer His own question.  Instead, He leaves it unanswered.  This literary device urges the scribes, the people standing there, and believers today to make their own decision.  In effect, He asks: "Now that you have seen the conclusion (οὖν) of Scripture, will you regard Me merely as a human rabbi or a political agitator, or will you, like David, confess Me as 'my Lord' and worship Me?"

 

3.       The Pastoral Lesson I Learn as a Servant of the Lord

 

When I preach the gospel to God's people, the progression of these three Greek conjunctions provides the perfect structure for a sermon.

 

δὲ (Transition): Interrupt and challenge the worldly thinking and prosperity-centered mindset that have captivated believers.

 

γὰρ (Ground/Basis): Present the truth of the true gospel solely through the written Word of God—the Scriptures.

 

οὖν (Conclusion): Lead to a powerful application by calling people to repentance and commitment: "Therefore (οὖν), dear brothers and sisters, the Jesus in whom we believe is not a tool for fulfilling our personal desires. He is the Lord whom we are to worship with our entire lives.  Now, what kind of faith will you choose?"  This progression provides a compelling call to repentance and faith (Internet).