The synoptic gospels apply the messianic epithet “son of David” to Jesus of Nazareth (c. 6-4 BCE–c. 30 CE) (Johnson 1968; Fitzmyer 1971; Jonge 1991; Charlesworth 1995; Evans 2008; Bauer 2019). In this entry, attention is given to Mark 11:1–11 (the entry into Jerusalem), 12:35–37 (the Davidic descent of the Messiah), 15:1–41 (the mockery of Jesus), and several uses of the epithet by Matthew’s author. 

Mark 11:1–11 (the triumphal entry into Jerusalem) 

Chapter 11 (v. 1–11) of Mark narrates the triumphal entry of Jesus into Jerusalem (Evans 2008, 2304–2305). Important is the manner in which both the disciples and the crowd greet Jesus, as it parallels other historical royal entries, such as of Alexander the Great (Josephus, Ant. 11.325–39) or Simon, brother of Judas Maccabeus, who enters Jerusalem and is met by crowds “with praise and palm branches, and with harps and cymbals and stringed instruments and with hymns and songs” (1 Macc. 13:49–51).

The shouts of the crowd surrounding Jesus allude to Psalms 118: “Blessed is he who comes in the name of the Lord” (v. 26), which parallels the imagery of Jesus mounted on the royal mule, just as Solomon had done shortly before the death of his father David (1 Kgs. 1:32–40). The crowd adds to Psalm 118 the words, “Blessed is the kingdom of our father David that is coming!” (Mark 11:10).

Although nowhere in the entrance narrative is Jesus explicitly called “son of David,” the clear allusion to “the kingdom of our father David that is coming,” just shortly after blind Bartimaeus’ call to Jesus as “son of David,” suggests that this identity is in mind (Evans 2008, 2305).

Mark 12:35–37 (Davidic descent of the Messiah)

The context of this passage is a debate between Jesus and the religious authorities in the Jerusalem temple precincts, with a focus on messianism and how it relates to Davidic tradition (Chilton 1995; Evans 2008, 2305-2306).

Jesus tries to show that there is no scriptural basis for calling the Messiah the “son of David.” This is surprising, as although the Hebrew Scriptures do not explicitly identify the Messiah this way, the prophet Jeremiah, likely based on Isaiah 11:1, promises a “branch” that will be raised up to “David” (Jer. 23:5; 33:15). Zechariah also refers to the “Branch” epithet messianic (Zech. 3:8; 6:12). These prophecies inspired later rabbinic tradition referring to the Messiah as “son of David” (b. ‘Erub. 43a; Yoma 10a; Sukk. 52a; Ketub. 112b; etc.). If this is the case, then why does Jesus bring into question the scriptural basis for calling the Messiah the “son of David”?

The point Jesus makes is based on Psalm 110:1, in which David calls the Messiah “lord.” But if David recognizes his messianic descendent as lord, then how can the Messiah be David’s “son”? If to be a “son” is in some sense to be subordinate or even inferior, then would this make the Messiah inferior to David?

Jesus’ answer is in the negative. Jesus understood Psalm 110:1 (“The Lord said to my lord, ‘Sit at my right hand’”) to mean: “The Lord (God) said to my (David’s) lord (the Messiah).” David is therefore recognizing the Messiah as his “lord,” hence questioning the perception of the Messiah being nothing more than David’s son. Jesus does not deny the physical Davidic descent of the Messiah. 

Mark 15:1–41 (Mockery of Jesus)

Mark 15:1–41 contains various details about Jesus being mocked (Evans 2008, 2307–2308). He is ridiculed as the “king of the Jews,” forcefully clothed in purple, the color of royalty, having a crown of thorns forcibly placed upon his head, saluting, a reed put in his hand as a scepter, men kneeling before him, and being spat on. In short, Jesus was mocked as a king, a kind of mockery for which there is a historical parallel. The Jewish philosopher and writer Philo (c. 20 BCE–c. 50 CE) describes a simple-minded man tricked out in royal apparel in order to mock Agrippa I, Israel’s king, in 41–44 CE (Flaccus 36–39).

The kind of mockery Jesus endured and the titulus placed on or beside his cross, which stated “The King of the Jews” (Mark 15:26), add further support to Jesus having been recognized by his followers as a royal, Davidic Messiah (Evans 2008, 2309).

Gospel of Matthew

The Gospel of Matthew, whose author used Mark’s gospel as a source, multiplies the number of passages in which Jesus is called “son of David” (Evans 2008, 2309–2311).

In Matthew’s opening, Jesus is introduced as “Messiah (or Christ), the son of David” (1:1) and is then presented as a descendent of David’s genealogy (1:2–16). Joseph, the husband of Mary, is called “Joseph, son of David” (Matt 1:20), which also underscores Jesus’ Davidic descent.

In Matthew’s account, the epithet “son of David” almost always appears in contexts of healing or exorcism (9:27–31; 12:22–24; 15:21–28; 20:29–34; 21:1–11, 14–16). For example, during one exorcism in which Jesus demonstrates his power, the crowd is amazed and asks, “Can this be the son of David?” (12:23). In another case, in the context of the Temple in Jerusalem, many “blind and the lame came to him… and he cured them” (21:14), whereupon people exclaimed: “Hosanna to the Son of David” (v. 15), recalling the entry into Jerusalem and thus reinforcing Jesus’ Davidic identity.

References

Bauer, David R. 2019. The Gospel of the Son of God: An Introduction to Matthew. Westmont, Illinois: InterVarsity Press.

Charlesworth, J. H. 1996. “Solomon and Jesus: The Son of David in Ante-Markan Traditions (Mark 10:47).” In Biblical and Humane: A Festschrift for John F. Priest, edited by D. L. Barr and E. S. Malbon, 125–151. Atlanta, GA: Scholars Press.

Chilton, B. 1995. “Jesus ben David: Reflections on the Davids-sohnfrage.” In The Historical Jesus: A Sheffield Reader, edited by C. A. Evans and S. E. Porter, 192–215. Sheffield: Sheffield Academic Press.

Evans, Craig A. 2008. “Son of David.” In The Routledge Encyclopedia of the Historical Jesus, edited by Craig A. Evans, 1801–1812 (Apple Books pagination). Oxfordshire: Routledge.

Fitzmyer, J. A. 1971. “The Son of David Tradition and Matt 22:41–46 and Parallels.” In Essays on the Semitic Background of the New Testament, edited by Joseph A. Fitzmyer, 113–126. London: Chapman.

Johnson, S. E. 1968. “The David-Royal Motif in the Gospels.” JBL 87:136–150.

Jonge, M. de. 1991. “Jesus, Son of David and Son of God.” In Jewish Eschatology, Early Christian Christology and the Testaments of the Twelve Patriarchs, edited by Marinus de Jonge, 135–144. Leiden: Brill.