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Mat_22:45 f. Εἰ οὖν Δαυεὶδ , κ . τ . λ .] The emphasis rests on the correlative terms κύριον and υἱός : If, then, as appears from this language of the psalm, David, whose son He is, according to your express confession, still calls Him Lord, how is this to be reconciled with the fact that He is at the same time the psalmist’s son? Surely that styling of Him as Lord must seem incompatible with the fact of such sonship! The difficulty might have been solved in this way: according to His human descent He is David’s son; but, according to His divine origin as the Son of God, from whom He is sprung, and by whom He is sent (Mat_9:27, Mat_17:26; Joh_1:14; Joh_1:18; Joh_6:46; Joh_7:28 f.; Rom_1:3 f.),—in virtue of which relation He is superior to David and all that is merely human, and, by His elevation to the heavenly δόξα (Act_2:34), destined to share in the divine administration of things in a manner in keeping with this superiority,
He is by David, speaking under the influence of the Holy Spirit, called his Lord. The Pharisees understood nothing of this twofold relation, and consequently could not discern the true majesty and destiny of the Messiah, so as to see in Him both David’s Son and Lord. Hence not one of them was found capable of answering the question as to the πῶς … ἐστι . Observe that the question does not imply a negative, as though Jesus had asked, μὴ υἱὸς αὐτοῦ ἐστι ;
οὐκέτι ] “Nova dehinc quasi scena se pandit,” Bengel.