Introduction - Psalm 110

A. FOUR TYPES OF MESSIANIC PROPHECIES

Before we dive directly into the text of Psalm 110, there are a number of introductory matters that should be developed. The first item centers on the four types of Messianic prophecies found in the Bible.

The first type stresses the Messiah's First Coming only. These prophecies only deal with events and actions that the Messiah will perform during His First Coming in humility as the Suffering Servant and the Lamb of God.

The second type of Messianic prophecy stresses His Second Coming only. In other words, only events and actions related to His appearance as the King of Kings and Lord of Lords are revealed in Second Coming prophecies.

The third type of prophecy could be called a blend prophecy. This type is an intermingling of the First and Second Comings. In other words, events and actions from both the first and Second Comings are combined together into one picture. Often there is no clear line of distinction drawn between the two time intervals. They appear to be one complete scene. This phenomenon occurs because God is unlimited in regard to time. Time is, in fact, one complete scene from His point of view. He is all-present in regard to space and time. For God, time is always in the present tense. When a prophet is viewing a prophetic scene, he views the scene from God's perspective, unlimited by space or time. The prophet can swing his gaze along the time line and see the relationship between events that are separated by minute as well as vast intervals. He then relays that information to us who are imprisoned in the normal space/time continuum. The result troubles us because we cannot always see a clear break between the events of the First Coming and the events of the Second Coming-events separated by at least 2,000 years. Fortunately, we have the New Testament to aid us and reveal the time breaks. The Old Testament saints did not have this advantage that we enjoy today.

The last kind of Messianic prophecy is known as a complete career prophecy. A complete career psalm, such as Psalm 110, covers all the events of the Messiah's career. A complete career prophecy covers three aspects: the First Coming, the interval between the First and Second Coming and the Second Coming. Psalm 110 clearly represents this type of prophecy. These three aspects of the Messiah's career are clearly seen in verse one:

Sit at My right hand-1a. This phrase summarizes the events of the First Coming and the ascension.

Until-1b. This word summarizes the current interval of 2,000 years that has elapsed between the First and Second coming.

I make Your enemies a footstool for Your feet-1c. The final phrase of verse one summarizes the events of Yeshua's Second Coming when He returns as King of Kings to save Israel, defeat His enemies, judge the world and institute the Messianic Kingdom.

B. SUPERSCRIPTION

The next introductory issue that needs to be explained is the controversy surrounding the superscription of Psalm 110. When read in the normal, natural meaning of the Hebrew, the superscription to Psalm 110 reads "A Psalm of David" and indicates Davidic authorship. This is important because not everyone accepts this statement at face value. Some say God alone is the author; others say David's devoted soldiers wrote the psalm.

In Jewish thinking the normal, natural meaning is the most important. In the Jewish community, there are four basic methods of interpretation used to understand the scriptures. According to the Encyclopedia Judaica, they are:

1. The Homiletical or Midrashic-D'rash: This method consists of selecting from the teaching of the rabbi's lessons of an edifying or practical nature which the text suggests. D'rash deals with day to day practical application of scripture.
2. The Philosophical or Rationalistic-Remez: This method consists of deriving from scripture the allegorical meaning of the text. An allegory is a symbolic explanation. The rabbis tend to see extensive symbols in the Bible. However, most of their symbolic interpretations cannot be substantiated by the text. The vast majority of rabbinic Remez is simply clever, intellectual, imaginative speculation.
3. The third interpretive method is the Mystical or Allegorical-Sod: This method consists of finding hints or allusions in the Bible on the nature of God and the soul, etc.¹
4. The Literary or Literal-P'shat: This final method consists of applying to the text of the Bible the normal standards of diction, style, and arrangement in order to understand the plain meaning. P'shat deals with the explanation of the plain meaning of the text.

Of the four, this is the interpretive method the rabbis prefer. In the Talmud, in Shabbat 63A, this statement is found: A verse cannot depart from its plain meaning.²"

The importance of this statement is revealed by Rabbi Aharon Feldman in his book The Juggler and the King. Rabbi Feldman describes the comment, "a verse cannot depart from its plain meaning" as the "Sage's dictum." A dictum is an authoritative declaration.³ He goes on to say that it is an authoritative declaration of the rabbinic sages that "the simple meaning of the text is always true."⁴ So, the rabbinic sages understood that this interpretive method was to be preferred.

The writers of the New Testament quote the Hebrew Scriptures using the cultural mindset of the day in which they lived. The result is the fact that they used this four-fold approach rather than any single or rigid method. In fact, Matthew uses all four methods, one after the other, in Chapter 2 of his book. This reflects his First Century Jewish mindset and culture.

In Matthew 2:5-6, he views Micah 5:2 as a literal fulfillment, a P'shat. In Matthew 2:15, he views Hosea 11:1 philosophically or typically. In other words, he uses Remez. In Matthew 2:17-18, he views Jeremiah 31:15 homiletically, a D'rash. Matthew 2:17-18 is a practical application of Jeremiah 31:15. Finally, in Matthew 2:23, he makes a summary statement covering all that the prophets (note: plural) as a group taught about the Messiah. In Matthew 2:23, he is approaching the text from a mystical point of view. He is using the technique called Sod.

All quotes of the Hebrew Scriptures in the New Testament will always fit into one of these four categories. The New Testament, because it is a Jewish book and written by Jewish authors, is very consistent in the way it uses the Hebrew Scriptures. The previous paragraphs can be summarized in the following chart.

NEW COVENANT USES OF PASSAGES IN TENACH5
RABBINIC TERM	USAGE	VERSE QUOTED	EXAMPLE
P'shat (Plain Sense, Literal)	Literal Prophecy plus Literal Fulfillment	Micah 5:2 (Birth of Messiah)	Matthew 2:5-6 Prophet (singular)
Remez (Allegory and Philosophy)	Literal Prophecy plus Typical Fulfillment	Hosea 11:1 (The Exodus)	Matthew 2:15 Prophet (singular)
D'rash (Aggadic or Homiletical)	Literal Prophecy plus Application	Jeremiah 31:15 (Babylonian Captivity)	Matthew 2:17-18 Prophet (singular)
Sod (Mystical)6	Summation	None (Summary of all that the Tenach taught about the Messiah)	Matthew 2:23 Prophets (plural)

With all this being said it is important to note that Psalm 110 is a literal prophecy with a literal fulfillment. Psalm 110 is an example of P'shat. Consistent with the literal nature of the psalm, the Lord Yeshua Himself accepted the superscription of Psalm 110 as it is. Yeshua interpreted the superscription in its plain, ordinary, literal sense (P'shat). Yeshua quoted Psalm 110:1 in Matthew 22:41-46 and spoke of David in reference to the psalm. Matthew 22:41-46 says:

Now while the Pharisees were gathered together, Jesus asked them a question: 'What do you think about the Christ, whose son is He?' They said to Him, 'The son of David.' He said to them, 'Then how does David in the Spirit call Him "Lord," saying, "THE LORD SAID TO MY LORD, 'SIT AT MY RIGHT HAND, UNTIL I PUT YOUR ENEMIES BENEATH YOUR FEET'"? "If David then calls Him "Lord," how is He his son?' No one was able to answer Him a word, nor did anyone dare from that day on to ask Him another question.

In regard to Psalm 110, Yeshua states three things:

1. David was the Holy Spirit inspired author of this psalm. Yeshua affirmed that David wrote the psalm "in the Spirit" in Matthew 22:42. Everybody agreed that the human writer of Psalm 110 was David, and the hidden writer was God Himself. Psalm 110 is the result of God and David's cooperative effort. Now, the hidden author, God Himself in the form of Jesus the Messiah, will tell us exactly what He meant when He inspired David to pen these words.
2. In Matthew 22:42, everybody agreed that the psalm refers to the Messiah.
3. In verse 44 of Matthew 22, this psalm reveals that the Messiah has authority over King David. However, there is opposition to this view. Not everybody agreed with this statement. Normally the man who established a dynasty has authority over his descendants. Here, David - as the human progenitor of the Davidic Dynasty - is acknowledging the superior office of a descendant. This is unexpected and needs an explanation. The explanation is the fact that the descendant of David is the Messiah. Since Yeshua was claiming to be the Messiah, He was stating to the Pharisees that He claimed Lordship and authority over King David, and consequently, over them. The Pharisees were unable to respond to His statements. They were unable to provide an explanation to Yeshua's questions. They did not know why the Messiah would be superior to David. They were unable to argue with him anymore.

Therefore, on the authority of Yeshua's interpretation itself, Psalm 110 was written by David about the Messiah and describes his character as well as His future activities.

With these introductory matters as our foundation, let us look at the text of Psalm 110. As we read this psalm, it is apparent that King David has the privilege of seeing far into the future and observing a heavenly scene. As he watched that scene, he was allowed to speak forth and write down three revelations about the Messiah who was to come. Reading Psalm 110 will also allow us to look into heavenly things and catch a glimpse of this person we call the Lord of our lives.

¹ Encyclopedia Judaica, "Literature, Jewish", CD Rom Edition, Version 1.0, s.v.
² The Soncino Talmud (Soncino Press, Ltd. ©1965, 1967, 1977, 1983, 1984, 1987, 1988, & 1990)
³ WordNet ® 2.0, © 2003 Princeton University
⁴ Feldman, Rabbi Aharon, The Juggler and the King (Spring Valley: Philipp Feldheim, Inc., 1990), p. xxii
⁵ For further development see: Cooper, Dr. David L., Messiah: His Historical Appearance (Los Angeles, Biblical Research Society, 1958), pp. 174-178, Fruchtenbaum, A.G., "Radio Manuscript 134" (Tustin, CA: Ariel Ministries, 1991)
⁶ Encyclopedia Judaica, "Pardes," CD ROM Edition, (Jerusalem, Israel: Keter Publishing House Jerusalem Ltd., 1972)

Part I - Messiah is King

The first revelation is that the Messiah will be Israel's King. Before we go any further, the importance of the number three in Jewish thinking needs to be mentioned. The number three is of special importance when used in sacred contexts. It conveys the idea of completeness, having a beginning, middle, and end.¹ When we look at the three-fold authority of Yeshua, we are observing His perfect and complete authority.

A. THE SOURCE OF KINGSHIP-110:1a

The LORD says

In verse 1, David speaks to the reader about his psalm. He is given the privilege of describing God the Father's statement to the Messiah. In this statement, God the Father explains the interval between the First and Second Coming.

However, the speaker of the message and the recipient of the message are not clear in the English translation. This state of affairs exists because this verse is rather weakly translated and, in consequence, the English can be confusing. The confusion comes from the repeated use of the word LORD with each letter being in capitals (L-O-R-D) versus Lord with the first letter being capitalized and the rest of the letters being lower case (Lord). What is the difference? Whenever you see LORD, it is a substitute for God's personal name. The first word translated LORD is actually the personal name of God. The personal name of God is often referred to as the tetragrammaton. The word tetragrammaton is a Greek word that means four letters. It is a reference to the four letters that spell the personal name of God. Those four letters are represented in the English by the word YHVH or YHWH. Here, God the Father is speaking.

The translation "said" or "says" is weak as well. The Hebrew word underlying the translation is the Hebrew word neum. Neum refers to a revelation from God but would be better translated to include the idea of an oracle or divine pronouncement.

B. THE CHOSEN KING-110:1a

to my Lord:

Now David indicates to whom God is speaking. This brings us to the second word Lord; capital L, lower case o-r-d. The actual Hebrew underlying that word is a form of the word Adon. Adon means Lord or master. This person is David's Lord, David's superior, David's boss. The form of the word Lord used here (Adonee) is a title of respect used when addressing a superior, "my Lord." The person God is speaking to is the king chosen by God to rule. This person is the Messiah, Yeshua of Nazareth.

The complete thought here is that God Himself is speaking to us, to the reader, through His servant David. God is the divine author and David is the human author of a revelation, a divine pronouncement spoken to David's Lord, to the Messiah.

An expanded translation of this passage would be a declaration, utterance, or revelation of YHVH to my Lord (to Adonee). This is a much clearer rendering of the plain meaning of the text.

The implication of this statement is that this is not a light weight message. This is a divine utterance of the highest and most significant importance. Psalm 110 is a highly important, notable, vital, and crucial Messianic revelation.

C. THE PROCLAMATION OF KINGSHIP-110:1b-3

1. The Place of Authority-110:1b

   Sit at my right hand

   In this phrase, we come to the first revelation presented in Psalm 110. God has chosen the Messiah to fulfill the office of king because God commanded him to sit at His right hand. The command "Sit" is significant because it indicates a finished work. We will soon learn that this king also functions in the role of a priest. With that thought in mind, the writer of the book of Hebrews will explain the magnitude of this command in Hebrews 10:11-13.

   Every priest stands daily ministering and offering time after time the same sacrifices, which can never take away sins; but He, having offered one sacrifice for sins for all time, SAT DOWN AT THE RIGHT HAND OF GOD, waiting from that time onward UNTIL HIS ENEMIES BE MADE A FOOTSTOOL FOR HIS FEET.

   The writer of the book of Hebrews knew that the priests of the Levitical Order never finished their work. The symbolism contained in the tabernacle and temples never included the idea of rest or completion. These priests never sat down. Day after day after day they stood and offered the sacrifices. In contrast, when David's Lord offered His one sacrifice, He sat down. He now waits at YHVH's right hand in preparation for taking up His role as king.²

   The phrase "at my right hand" indicates a position of authority, distinction and honor. In the Bible, the right hand was often a symbol for strength.³ In Exodus 15:6, Isaiah 62:8 and Psalm 17:7, Israel's enemies were defeated by the right hand of God and it is often praised by psalmists. God also marches on the right side of man when assisting him in battle (Isaiah 63:12 and Psalm 109:31), and God grasps the right hand as a symbol of election. Today, in rabbinic thinking, the right is the position of honor.

   In Matthew 26:64, Yeshua predicted his attainment of this position by alluding to Psalm 110. "Jesus said to him, 'You have said it yourself; nevertheless I tell you, hereafter you will see THE SON OF MAN SITTING AT THE RIGHT HAND OF POWER, and COMING ON THE CLOUDS OF HEAVEN.'" In Acts 1:9, Yeshua attained this position as He ascended to Heaven. "And after He had said these things, He was lifted up while they were looking on, and a cloud received Him out of their sight."

   Peter proclaimed the Messiah's attainment of this position by directly applying Psalm 110 to Yeshua in Acts 2:32-36:

   This Jesus God raised up again, to which we are all witnesses. Therefore having been exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He has poured forth this which you both see and hear. For it was not David who ascended into heaven, but he himself says: "THE LORD SAID TO MY Lord, SIT AT MY RIGHT HAND, UNTIL I MAKE YOUR ENEMIES A FOOTSTOOL FOR YOUR FEET." Therefore let all the house of Israel know for certain that God has made Him both Lord and Christ-this Jesus whom you crucified.

   Stephen, in Acts 7:55, saw Yeshua in this position. "...he gazed intently into heaven and saw the glory of God, and Jesus standing at the right hand of God."

   Yeshua is at the ultimate place of authority in the universe. He has the highest of all possible honors. This prevents the psalm from being reasonably applied to David. It would be entirely improper, even sacrilegious for the psalm to have been written about David, even by his most ardent admirer. If this psalm is about David, it is certainly out of bounds. The same would apply if it were written to flatter or honor any other Jewish ruler. However, Psalm 110 would be appropriate when applied to the Messiah.

   The final thought in verse 1 proclaims the results of this authority.

2. The Conquest by Authority-110:1c

   until I make Your enemies a footstool for Your feet.

   This phrase is "A metaphor for the decisive defeat of enemies, originating in the custom of the victor placing his foot upon the neck of the conquered general or king."⁴ The fact is brought out that the Messiah is resisted in His redemptive ministry. He has enemies. His work is not accomplished all at once or even in a short time. The opposition is great, so much so that He is called to wait upon God for the ultimate conquest.⁵ The fulfillment of this verse will come at the end of the tribulation period when Yeshua returns as the King of Kings. Revelation 19:11-16 reads:

   And I saw heaven opened, and behold, a white horse, and He who sat on it is called Faithful and True, and in righteousness He judges and wages war. His eyes are a flame of fire, and on His head are many diadems; and He has a name written on Him which no one knows except Himself. He is clothed with a robe dipped in blood, and His name is called The Word of God. And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses. From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty. And on His robe and on His thigh He has a name written, "KING OF KINGS, AND LORD OF LORDS."

   In Revelation, we observe a graphic and awe inspiring scene, the King of Kings and Lord of Lords returns in glory to execute God's righteous judgment on His enemies. Isaiah the prophet was likewise given a glimpse of this same event. He relates what he saw in Isaiah 63:1-6:

   Who is this who comes from Edom, with garments of glowing colors from Bozrah, this One who is majestic in His apparel, marching in the greatness of His strength? "It is I who speak in righteousness, mighty to save." Why is Your apparel red, and Your garments like the one who treads in the wine press? "I have trodden the wine trough alone, and from the peoples there was no man with Me. I also trod them in My anger and trampled them in My wrath; And their lifeblood is sprinkled on My garments, and I stained all My raiment. For the day of vengeance was in My heart, and My year of redemption has come. I looked, and there was no one to help, and I was astonished and there was no one to uphold; So My own arm brought salvation to Me, and My wrath upheld Me. I trod down the peoples in My anger and made them drunk in My wrath, and I poured out their lifeblood on the earth."

   Isaiah emphasizes that when the Messiah/King returns, He will return for the purpose of saving His chosen people, Israel, as well. At the end of the Tribulation, Israel will be totally alone, abandoned by the world and at the mercy of the antichrist. Israel's only hope for salvation will be God alone. He will not abandon her. Instead, He will decisively defeat the nations that have come against her eager to annihilate the Jewish people.

   In verse 1, David has been speaking to us, to the reader. He has related to us what God the Father stated to the Messiah, God the Son, Yeshua of Nazareth. Now David's attention shifts from us, the reader, to the Messianic person. In verses 2 to 4, David is given the privilege of addressing the Messiah Himself. Here, he describes the Messiah's kingship and priesthood.

3. The Word of Authority-110:2

   The LORD will stretch forth Your strong scepter from Zion, saying, "Rule in the midst of Your enemies.

   Here is the word LORD again, God's personal name-YHVH. The expanded translation for this verse is as follows: "YHVH (God the Father) will stretch forth Your strong scepter (Messiah Yeshua) from Zion, saying 'Rule in the midst of Your enemies.'"

   The Messiah is given a command from God to rule as King of Kings. This is the official proclamation-the word of His authority. His rulership proceeds from Zion, or Jerusalem, Israel's physical and spiritual capital (Zech. 8). Jerusalem will be the physical, political, economic and spiritual capital of the planet during the Messianic Kingdom.

   David mentioned a scepter in this verse. A scepter is a staff or rod born by a ruler as a badge of his authority. David is saying that Yeshua is King of Kings and will rule even over those who are His enemies. The Messiah's reign will be expanded in ever widening circles until no foe remains to oppose his rule.

   In verse 3, a very special group of people who fall under the Messiah's authority are singled out and their response to His authority emphasized.

4. The People under Authority-110:3

   Your people will volunteer freely in the day of Your power; in holy array, from the womb of the dawn, Your youth are to You as the dew.

   It is necessary for a king to rule over a nation and subjects. Here, the Messiah rules over "His people." Yeshua is the Jewish king, so primarily, this application refers to his Jewish subjects. The fact that a stress is made on the willingness of the people is important. The time emphasized is "the day of Your power." The point is emphasized due to the fact that the Jewish nation in general does not willingly accept Yeshua as king, but instead they reject Him. Even today, 99% of the Jewish people reject the Messiahship of Jesus. This phrase is predicting the national regeneration of Israel that will occur at the close of the Tribulation period. At that time, the Jewish nation will change its mind and repent. At the end of the Tribulation period every living Jewish man, woman and child will personally place their faith in Jesus as Savior and Lord. The Jewish people will accept Yeshua as the Messiah and beg him to return. He will respond by rising from His place at the right hand of God to come again and save His people. The Apostle Paul (Rabbi Shaul of Tarsus) makes this point in Romans 11:25-26.

   For I do not want you, brethren, to be uninformed of this mystery-so that you will not be wise in your own estimation-that a partial hardening has happened to Israel until the fullness of the Gentiles has come in; and so all Israel will be saved; just as it is written, "THE DELIVERER WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB."

   Jesus made this same point during His First Coming in Matthew 23:37-39:

   Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, he way a hen gathers her chicks under her wings, and you are unwilling. Behold, your house is being left to you desolate! For I say to you, from now on you will not see Me until you say, "BLESSED IS HE WHO COMES IN THE NAME OF THE LORD!"

   Yeshua will respond to the pleas and return. Israel will be saved from her enemies. The begging for Yeshua to return is found in a number of places. One instance is Zechariah 12:10:

   I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn.

   Joel 2:28-32 contains another reference to Israel's call for the Messiah to return.

   It will come about after this that I will pour out My Spirit on all mankind; And your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions. Even on the male and female servants I will pour out My Spirit in those days. I will display wonders in the sky and on the earth, blood, fire and columns of smoke. The sun will be turned into darkness and the moon into blood before the great and awesome day of the LORD comes. And it will come about that whoever calls on the name of the LORD will be delivered; For on Mount Zion and in Jerusalem there will be those who escape, as the LORD has said, even among the survivors whom the LORD calls.

   One key psalm that records the Jewish plea to receive Yeshua as king is Psalm 80:14-16. First Israel is describing their plight at the end of the Tribulation. The nation has been devastated:

   O God of hosts, turn again now, we beseech You; Look down from heaven and see, and take care of the vine, even the shoot which Your right hand has planted, and on the son whom You have strengthen for Yourself. It is burned with fire, it is cut down; they perish at the rebuke of Your countenance.

   Then Israel pleads for Yeshua the Messiah to come and save them in verses 17-18:

   Let Your hand be upon the man of Your right hand, upon the son of man whom You made strong for Yourself. Then we shall not turn back from You; Revive us, and we will call upon Your name.

   Israel is calling for God to save them by sending the same individual mentioned in Psalm 110, the individual at God's right hand - the Son of Man - Yeshua.

   Returning to Psalm 110, the phrase translated "in holy array" can also be translated "in the beauty of holiness." Either rendering is applicable when Israel is regenerated. At that time, we will be truly adorned in holy clothing. Physically we will not only receive the white linen robes described in Revelations 19, but also spiritually because God sees great beauty in holiness.

   The reference to the dew would have a great significance to the Jewish reader. Israel is an agricultural country, but not all the water for Israel's crops comes from rain. A significant portion comes from the very heavy dew that falls at night. The dew fall is an extremely necessary and valued occurrence in Israel. Because of its value, the dew is a symbol of refreshment and life. Here in Psalm 110, the Messiah's people bring Him refreshment and joy the way the dew refreshes the parched land.

   The phrase referring to the "womb of the dawn" is a most beautiful and poetic description of the bright morning when the Messiah would come. It will be the dawn of the glorious day when He should reign. This refers to the birth of the magnificent Messianic Kingdom.

   By way of application, verse 3 is significant for all believers. Our salvation depends on our willingness to change our view about ourselves and about God and submit to His authority. Every individual must do today what the Jewish people will do in the future. We must be willing to admit our sin and accept God's provision for cleansing. Our part is to voluntarily commit ourselves to Yeshua as Savior and Lord and accept, by faith, His sacrificial death on our behalf.

   Our sanctification also includes the idea of willingness. The growth process is a cooperative relationship between the believer and God. We can choose to submit to God's commands for our lives, as found in scripture, or we can choose to be uncooperative. The choice of unwillingness will be painful for us because our Father will have to chastise His reluctant child along the road to maturity. Revelations 3:19 says "those whom I love, I reprove and discipline; therefore be zealous and repent." Our loving Father, however, much prefers the attitude of willingness in our hearts.

   If we are willing to submit to God's authority and accept His salvation and growth programs, our lives will not cease to be trouble free, but we will experience the freshness and innocence of a new beginning. II Corinthians 5:17 says, "Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come." The potential for each new day will be the freshness of a deepening relationship with our loving, heavenly Father as we walk with Him clothed in His robes of righteousness.

   When this psalm sees its fulfillment, Israel will willingly consecrate themselves to the service of the Messiah. We will be fully prepared to place ourselves at the service of the king. We will be abundant as the dew at dawn. The king's army is prepared, strong and numerous.⁶ Therefore, verses 1-3 proclaim Yeshua as our king.

   As we move to verse 4, God now reveals a second kind of authority given to the Messiah.

¹ Encyclopedia Judaica, "Numbers Typical and Important: Three," CD ROM Edition, (Jerusalem, Israel: Keter Publishing House Jerusalem Ltd., 1972)
² KJV Bible commentary, Electronic edition (Nashville: Thomas Nelson, 1994)
³ Encyclopedia Judaica, CD ROM Edition
⁴ Cohen, The Rev. Dr. A., The Soncino Books of the Bible--The Psalms (The Soncino Press, LTD., London, Jerusalem, New York, 1992), p. 371
⁵ Lapides, Louis, The Rabbinic and Hebrew Christian Views of Messianic Prophecy (Tustin, CA: Ariel Ministries)
⁶ Gaebelein, F. E., General Editor, Expositor's Bible Commentary (Grand Rapids, MI: Zondervan Publishing House, 1981), Vol. 5, p. 698

Part II - Messiah is King/Priest

A. THE SOURCE OF PRIESTHOOD-110:4a

The LORD has sworn and will not change His mind

At this point, David is still speaking to the Messiah but God's personal participation in this decree is emphasized. To swear in the Old Testament was to give one's sacred, unbreakable word in testimony that the one swearing would faithfully perform some promised deed.¹ God Himself is making an unalterable decree that the Messiah shall function in an unusual manner.

B. THE PROCLAMATION OF PRIESTHOOD-110:4b

You are a priest

This is the heart of the psalm. In this psalm, the Messiah's second office is clearly stated. Based on the structure of the psalm, He will function in both the office of king and the office of priest. He is a combination of God's leadership and God consciousness, a double function that is unique and unprecedented. The significance of the double arrangement of priest and king is this: 1) As king, the Messiah will represent God to the people and 2) As a priest, Messiah will represent the people to God. Yeshua, our Lord, is a leader with a unique blend of righteousness, identification and sympathy. The duration of this unique priesthood is shown in the next phrase.

C. THE DURATION OF PRIESTHOOD-110:4b

forever

The Messiah's priesthood is an eternal one. This psalm is not referring to a mere mortal. No other kings of later governments are included. Is not it wonderful to know that Yeshua, our High Priest, will always be there? He will be identifying with us, sympathizing with us, and ministering on our behalf, forever. He will never, never, never leave us or forsake us. This aspect of God's love and character is brought out time after time in scripture. For example:

I will never desert you, nor will I ever forsake you. - Hebrews 13:5

Be strong and courageous, do not be afraid or tremble at them, for the Lord your God is the one who goes with you. He will not fail you or forsake you. - Deuteronomy 31:6

Just as I have been with Moses, I will be with you; I will not fail you or forsake you. - Joshua 1:5

The final statement of verse 4 describes the unique order of priesthood that the Messiah will function under.

D. THE NEW ORDER OF PRIESTHOOD-110:4c

According to the order of Melchizedek.

Melchizedek was the ancient king of Jerusalem. He was a Gentile and the priest of God Most High. He ministered to Abraham in Genesis 14. The key point of this verse centers on the priestly order that Melchizedek functioned under. The important point to note is that under his order of priesthood, a king could also be a priest. God's oath is stating that the Messiah will function under the same arrangement. The Messiah will be both a priest and a king.

This dual role was impossible under the Mosaic Covenant and the Levitical priesthood. Under the Torah, the priests could only be from the tribe of Levi and the king could only be from the tribe of Judah and the family of David. The two offices had to be administered by two separate individuals.

Here, we see a significant change. One individual, the Messiah, will administer both offices. This demands a new arrangement, a New Covenant, one that is different from the Mosaic Covenant. The fact is, this New Covenant is anticipated by the prophet Jeremiah. Jeremiah 31:31-33 says:

"Behold, days are coming," declares the LORD, "when I will make a new covenant with the house of Israel and with the house of Judah, not like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them," declares the LORD. "But this is the covenant which I will make with the house of Israel after those days," declares the LORD, "I will put My law within them and on their heart I will write it; and I will be their God, and they shall be My people."

Yeshua, the Messianic King, can legally function as a priest because the old Levitical order of priesthood ceased to be operative with the fulfillment of the Mosaic Covenant (Matt. 5:17). As Jeremiah stated, the Mosaic Covenant was repeatedly broken by Israel, and finally discontinued when the Messiah formally instituted the New Covenant during Passover in 30 AD. During His final Passover Seder with his disciples, Yeshua took the third cup of the Passover Seder, the Cup of the Redemption, and used it to symbolize the institution of the New Covenant. The institution of the New Covenant is recorded for us in Matthew 26:27-28 and reads:

And when He had taken a cup and given thanks, He gave it to them, saying, "Drink from it, all of you; for this is My blood of the covenant, which is poured out for many for forgiveness of sins."

With the Mosaic restrictions legally lifted, Yeshua can now step in and function as king and priest under the eternal order, the order of Melchizedek. The book of Hebrews, chapters 5 through 10, gives an explanation of the superiority of this order of priesthood to which the Messiah belongs over the temporary Levitical priesthood of the Mosaic Covenant.

Some in the Messianic movement today insist that Messianic Jews must obey the Mosaic Law. There are two very significant problems with taking that approach: 1) If you are under the Law, Yeshua cannot, absolutely cannot be your High Priest; He is disqualified under the Aaronic order of priesthood, and 2) You find yourself under the blessings and curses of the Mosaic Covenant. Under the stipulations of the Mosaic Covenant, God is obligated to bless you for obedience and curse you for disobedience. If you break one Law, you have broken the entire covenant (James 2:10). God is then obligated to curse you (Lev. 26 and Deut. 28). The sad truth is that you will be unable to keep the Mosaic Law perfectly. The only one to do that was Yeshua (Matt. 5:17). You will find yourself under the curses of the covenant in short order. For the Messianic believer to live under obligation to the Mosaic Law is hypocrisy (Gal. 2). You have fallen from grace (Gal. 4).

This subject of the Mosaic Law is so important that we need to take a short digression from Psalm 110 and explain what the New Testament has to say about the purpose and duration of the Law. The most succinct statement about the purpose and duration of the Mosaic Law is found in Galatians 3:19. It reads:

Why the Law then? It was added because of transgressions, having been ordained through angels by the agency of a mediator, until the seed would come to whom the promise had been made.

Galatians 3:19 first tells us that the Law is temporary. The phrase "it was added" tells us it had a beginning. The beginning of the Law was 1440 BC at Mount Sinai. The phrase "until the seed" tells us it had an end. "The seed" is a reference to Messiah. The authority of the Law ended in 30 AD when Messiah Yeshua instituted the Brit Chadashah (New Testament). The institution of the New Covenant is found in Luke 22:20 and 1 Corinthians 11:25. Those who trust in Yeshua live under the authority and stipulations of the New Covenant today. The stipulations of the New Covenant consist of all the commands found in the New Testament that apply to those who trust in Yeshua. There are over 600 of them.

Galatians 3:19 next tells us about the position of the Law. The word "added" raises the question, "To what?" The Mosaic Law was added to the Abrahamic Covenant. The Abrahamic Covenant is an eternal, unconditional covenant that was instituted with Abraham and the Jewish people 430 years before the institution of the Mosaic Covenant. This is brought out in Galatians 3:17:

What I am saying is this: the Law, which came four hundred and thirty years later, does not invalidate a covenant (Abrahamic Covenant) previously ratified by God, so as to nullify the promise.

Finally, Galatians 3:19 informs us of the purpose for the Law. The purpose for the Law is found in the phrase "because of transgressions." The Mosaic Law was added to the Abrahamic Covenant to deal with the sin issue. Now, how did it deal with the sin issue? Let us look at eight items.

1. The Mosaic Law created a distinction between Israel and the other nations of the world-Deuteronomy 4:6-8, 7:6-11.
2. The Mosaic Law revealed God's standard of righteousness — Psalm 19:7-11, 40:8.
3. The Mosaic Law provided practical day-to-day guidance — Psalm 119:105.
4. The Mosaic Law revealed the necessity for substitutionary atonement — Hebrews 9:22; Leviticus 17:11.
5. The Mosaic Law revealed what sin is — Romans 3:20, 7:7.
6. All of these purposes caused men to sin more — Romans 5:20, 7:8-10; 1 Corinthians 15:56.
7. The failure to keep the Law drove men to despair — Romans 7:12-25.
8. That despair was a proper and good reaction because it drove men to trust in God for salvation and not themselves — Romans 8:1-4; 1 Corinthians 15:57.

In summary, the Mosaic Law temporarily administered the Abrahamic Covenant by providing a constitution for the country. It provided the civil, moral, and ceremonial standards that the nation needed to obey in order to function righteously in God's sight until the institution of the New Covenant. We obey the precepts of the New Covenant today.

However, we now have to answer the question, "How do we relate to the Law of Moses today since we do not believe we are under its authority any longer?" (We are under the authority of all the commands in the New Testament.) For the answer to that question, we need to go to 2 Timothy 3:16-17 which says:

All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work.

2 Timothy 3:16-17 tells us that the Law of Moses is relevant, even if it is not required. We should go to the Law of Moses today to look for principles of behavior. It can teach, reprove, correct, and train us even though following its details is not mandatory. By meditating on it (Ps. 1:2, Ps. 119, etc.), we can learn what the mind of God is regarding specific issues. We want to begin to think biblically, the way God thinks, rather than the way the world thinks. We then apply the principles we discover in the Law of Moses to the day to day incidents of our lives. This is the proper position of the Law of Moses for the believer today.

At this point we need to return to Psalm 110. Verse 4 proclaims that Yeshua has authority over us and over the world because He is God's king and priest. Remember the context of the passage. In Psalm 110, David has been given the privilege of viewing a heavenly scene. He sees forward beyond his time and views the exaltation of Yeshua the Messiah.

In verse 1, David has been addressing us, the reader. He has related to us a statement made by God the Father to God the Son, Jesus the Messiah.

In verses 2-4, David has been addressing Yeshua. He described the Messiah's office of king and Messiah's office of priest.

Now David shifts his attention. In verses 5-7, David is given the privilege of addressing God the Father. The following three diagrams illustrate those who David addresses. The word Y--H in the diagram represents the Tetragrammaton, God's personal name. The R and L indicate God's right and God's left hands.

In verses 5-7, David speaks to God the Father and describes the third position of authority given to the Messiah, the authority of a judge. The revelation begins by revealing the source of the Messiah's authority.

¹Harris, R. Laird. Theological Wordbook of the Old Testament (Chicago: Moody Press, 1980), pp. 899-901

Part III - Messiah is King/Priest/Judge

A. THE SOURCE OF JUDGESHIP-110:5a

The Lord is at Your right hand

The word Lord is the Hebrew word Adonai, not YHVH. It is a reference to Yeshua. Keep in mind that David now addresses God the Father. The expanded translation of this verse is:

Adonai (Messiah Yeshua) is at YOUR (YHVH's) right hand;

The source of Messiah's right to judge is again his place of authority at God's right hand. To David, it has been revealed that the Messiah will receive authority to function in a third office. He will function in the office of king, priest, and also judge. Next the question "When will the Messiah execute His authority to judge?" is answered.

B. THE EXECUTION OF JUDGMENT-110:5b-7

1. The Time of Judgment-110:5b

   He (Messiah Yeshua) will shatter kings in the day of His wrath.

   The time of Messiah's act of judgment is revealed. It will occur on the day of His wrath, that is, on the day He returns to save Israel and shatter the kings that have united to destroy His people. However, there are many people who will mock this revelation. Many scoffers say the day of God's judgment on evil is a meaningless fantasy. We read in 2 Peter 3:3-4:

   Know this first of all, that in the last days mockers will come with their mocking, following after their own lusts, and saying, "Where is the promise of His coming? For ever since the fathers fell asleep, all continues just as it was from the beginning of creation."

   In verse 6, God meets the challenge of unbelief by asserting the certainty of this statement and the certainty of His coming judgment.

2. The Certainty of Judgment - 110:6a
   

   He will judge among the nations

   The certainty of this prophetic statement is emphasized through the significant choice of a Hebrew word. Rabbi Cohen, as quoted in the Soncino Books of the Bible commentary states:

   Instead of the more usual verb "shafat," the text has "din," which here and elsewhere does not imply the hearing of a suit but of passing judgment in a case WHICH IS DECIDED (cf. "Dan shall judge [i.e. vindicate] his people," Genesis 49:16). In the present passage, the nations ARE PROVED GUILTY of aggression, and God WILL execute judgment upon them.¹

   This case is already closed. The evidence has already been heard, and the verdict of guilty has already been announced. All that is left is the awful certainty of judgment. This judgment is in complete consistency with the Abrahamic Covenant - "and the one who curses you I will curse" (Gen. 12:3b). Next the result of the judgment is revealed.

3. The Results of Judgment - 110:6b-c
   

   He will fill them with corpses,
   He will shatter the chief men over a broad country.

   The resistance will be fierce but absolutely futile. The field of battle will be heaped high with corpses of the soldiers. Previously, we viewed this same scene when we looked at Isaiah 63:1-6 and Revelation 19:11-16 and saw the Messiah tread the winepress of the wrath of God. Another place where this scene of carnage is described is Isaiah 34:1-3:

   Draw near, O nations, to hear; and listen, O peoples! Let the earth and all it contains hear, and the world and all that springs from it. For the LORD'S indignation is against all the nations, and His wrath against all their armies; He has utterly destroyed them, He has given them over to slaughter. So their slain will be thrown out, and their corpses will give off their stench, and the mountains will be drenched with their blood.

   Finally the judgment comes to its completion.

4. The Completion of Judgment-110:7
   

   He will drink from the brook by the wayside;
   Therefore He will lift up His head.

   "The phrase 'He drinks' is a metaphor for victory (Radak)." This act of drinking is to refresh oneself after a victorious battle. Yeshua will be victorious and be able to stand with His head lifted high. Therefore, verses 5-7 show that Yeshua has ultimate authority because Yeshua is God's judge.

¹Cohen, p.373

Conclusion

Messiah is King/Priest/Judge. Surely no common man is worthy of or capable of such authority. No one can seriously be considered the subject of Psalm 110 except Yeshua of Nazareth. It is no wonder that this psalm is so often used in the New Testament to prove the Messiahship of Yeshua and to teach His power and activities. He will rule and judge, and at that we should tremble. But, He is also our loving, sympathetic High Priest, and at that we can rejoice.

A. RABBINIC SUPPORT

We have just finished interpreting Psalm 110. We have clearly stated our position and the New Testament viewpoint that it is a literal prophecy that will have a literal fulfillment. The psalm summarizes the complete career of Jesus of Nazareth, with an accent on the events of the Second Coming. We believe He is the Messianic King/Priest/Judge. However, is it a valid understanding that the psalm speaks of the Messiah? Perhaps we are just making up some imaginary belief designed to lure unsuspecting and ignorant Jews away from Rabbinic Judaism and into Christianity. With that concern in mind, let us present rabbinic material that confirms our understanding that Psalm 110 speaks of the Messiah.

The Midrash (rabbinic commentary) on Psalms (Book One, 18, 29) states plainly that the Messiah is addressed and told to sit on God's right hand in Psalm 110:1. The Midrash Rabbah, Genesis LXXXV, 9 affirms that the staff mentioned in Psalm 110:2 refers to the royal Messiah. Also, in regard to Psalm 110:2, the Midrash Rabbah, Numbers XVIII, 23 maintains that the staff is destined to be held in the hand of the Messiah. Midrash Yelamdeinu concurs and states that the Messiah will use the staff to conquer the nations of the world.

The Midrash on Psalm 18:36 specifically asserts that the Messiah is seated on God's right hand while Abraham is seated on God's left. Psalm 110:5 is applied to the Messiah and Messianic times in Yalkut stating that the Messiah will be placed on God's right hand. Yalkut also applies verse 7 to Messianic times.

The influential rabbinic commentator, Rabbi Ovadiah ben Yaacov Sforno asserts that Psalm 110 is dedicated to King Messiah and that he is the one on God's right hand. The modern rabbinic commentary, The Artscroll Tanach Series, in reference to verse 110:3 states that the Messiah will also inspire His followers.

Finally, there is support in Jewish thinking for the concept of a priestly Messiah. It is not a prominent position, chiefly being found in the Essene thought of the Dead Sea Scrolls. Based on Psalm 110:4 you find the concept of Messiah Son of Aaron who will function in the Order of Melchizidek. In the Dead Sea Scrolls there are three messianic figures that correspond to the three facets of the ideal Jewish state, king, prophet and priest.¹

We think it is evident that our understanding that the psalm refers to the Messiah is not outside the viewpoint of the Jewish community. The thought that the psalm speaks of the Messiah is not the creation of some Gentile theologian bent on converting Jews at all cost.

B. FULFILLMENT IN YESHUA

If our understanding of Psalm 110 falls within the boundaries of Jewish interpretation, then why do we feel that it speaks of Jesus of Nazareth? Our understanding is based upon the position taken by the Messianic Jews in the First Century and recorded in the New Testament. As they observed Yeshua's life and ministry, they compared what they saw to the Hebrew Scriptures, to the Tenach. As they did so, they saw a distinct and unmistakable correlation between what Yeshua of Nazareth said and did and what the Bible indicated the Messiah would say and do. As a result, they came to the conclusion that Yeshua perfectly fit all the qualifications expected of the Messianic person. They came to believe that He was, in fact, the long expected Messiah/King. This understanding was not a product of their own imagination or reasoning. They were empowered to come to this conclusion by God Himself. This truth is revealed very dramatically to us through the experience of Peter in Matthew 16:13-17:

"Now when Jesus came into the district of Caesarea Philippi, He was asking His disciples, 'Who do people say that the Son of Man is?' And they said, 'Some say John the Baptist; and others, Elijah; but still others, Jeremiah, or one of the prophets.' He said to them, 'But who do you say that I am?' Simon Peter answered, 'You are the Christ, the Son of the living God.' And Jesus said to him, 'Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven.'"

Just before Yeshua's ascension to God's right hand, He commanded His disciples to go into the entire world and proclaim the Good News of His salvation. He commanded them to do this based on the three fold, complete and perfect authority He possesses as king, priest and judge. Matthew 28:18-20 tells us:

"And Jesus came up and spoke to them, saying, 'All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.'"

As His followers obeyed this command, they naturally referred to the Hebrew Scriptures for verification of their message. One of the scriptures they frequently referenced is Psalm 110. A few of the many references to Psalm 110 used in the New Testament to verify the Messiahship of Jesus are listed below. All are in direct reference to Psalm 110.

ACTS 2:32-35
"This Jesus God raised up again, to which we are all witnesses. Therefore having been exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He has poured forth this which you both see and hear. For it was not David who ascended into heaven, but he himself says: 'THE LORD SAID TO MY LORD, "SIT AT MY RIGHT HAND, UNTIL I MAKE YOUR ENEMIES A FOOTSTOOL FOR YOUR FEET."'"

HEBREWS 1:1-4
"God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world. And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high, having become as much better than the angels, as He has inherited a more excellent name than they." (Underlining added.)

HEBREWS 1:13
"But to which of the angels has He ever said, 'SIT AT MY RIGHT HAND, UNTIL I MAKE YOUR ENEMIES A FOOTSTOOL FOR YOUR FEET'?"

HEBREWS 5:4-10
"And no one takes the honor to himself, but receives it when he is called by God, even as Aaron was. So also Christ did not glorify Himself so as to become a high priest, but He who said to Him, 'YOU ARE MY SON, TODAY I HAVE BEGOTTEN YOU'; just as He says also in another passage, 'YOU ARE A PRIEST FOREVER ACCORDING TO THE ORDER OF MELCHIZEDEK.' In the days of His flesh, He offered up both prayers and supplications with loud crying and tears to the one able to save Him from death, and He was heard because of His piety. Although He was a Son, He learned obedience from the things which He suffered. And having been made perfect, He became to all those who obey Him the source of eternal salvation, being designated by God as a high priest according to the order of Melchizedek."

HEBREWS 7:11-21
"Now if perfection was through the Levitical priesthood (for on the basis of it the people received the Law), what further need was there for another priest to arise according to the order of Melchizedek, and not be designated according to the order of Aaron? For when the priesthood is changed, of necessity there takes place a change of law also. For the one concerning whom these things are spoken belongs to another tribe, from which no one has officiated at the altar. For it is evident that our Lord was descended from Judah, a tribe with reference to which Moses spoke nothing concerning priests. And this is clearer still, if another priest arises according to the likeness of Melchizedek, who has become such not on the basis of a law of physical requirement, but according to the power of an indestructible life. For it is attested of Him, 'YOU ARE A PRIEST FOREVER ACCORDING TO THE ORDER OF MELCHIZEDEK.' For, on the one hand, there is a setting aside of a former commandment because of its weakness and uselessness (for the Law made nothing perfect), and on the other hand there is a bringing in of a better hope, through which we draw near to God. And inasmuch as it was not without an oath (for they indeed became priests without an oath, but He with an oath through the One who said to Him, 'THE LORD HAS SWORN AND WILL NOT CHANGE HIS MIND, "YOU ARE A PRIEST FOREVER"')."

Yes, Yeshua is our long awaited Messiah. He is our King/Priest/Judge. We eagerly await His return from the right hand of God. However, as stated earlier, most Jewish people do not accept this position. If you stated to a Jewish person that Psalm 110 refers to Jesus, they would probably go to their rabbi and see what he had to say. Therefore, in order to prepare you for the objections you may be faced with, we have included a brief summary of rabbinic understandings of this psalm.

C. JEWISH POSITIONS AND OBJECTIONS

In the rabbinic community there is no unified and coherent understanding of Psalm 110. Unlike the Messianic Jews of the First Century, many rabbis are confused and unsure about who the author is or about the object of Psalm 110. In spite of the rabbinic material previously quoted affirming that Psalm 110 refers to the Messiah, weaker positions are offered. For example, the Artscroll Tenach commentary "Tehillim" refers to Midrash Shocher Tov and states that this psalm is a hymn of gratitude which God recited to Abraham. This position states the God is the author and Abraham is the object. Interestingly enough, the commentary goes on to say that Midrash Shocher Tov, the Targum and Moed Kattan also see references to King Saul in Psalm 110. The Artscroll Tenach commentary also recognizes the position of Rabbi Malbim, Radak, and Rabbi Moshe that David is the object of Psalm 110.

If you went to the Soncino Books of the Bible, you would be referred to the Talmud (Ned. 32b) and Rashi regarding the object of Psalm 110. Both of these references explain this psalm as relating to Abraham and his victory over King Amraphel in Genesis 14. Furthermore, that commentary would bring out the additional and contradictory views of Rabbi Kimchi and Rabbi Ibn Ezra. Those rabbis attribute the authorship of this psalm to David's devoted soldiers. Therefore, in this view, the king is David.

There is an old Jewish joke that sums up this situation. It concerns a rabbi who judges a dispute between two congregants. One man says one thing and the rabbi replies, "You know, you are right." Then the other congregant presents his entirely opposite point of view and the rabbi responds, "You know, you are right." Exasperated at this contradiction, the wife of the rabbi pipes in, "Rabbi, one man said one thing and you said, 'You are right.' The other man said entirely the opposite and you said. 'You are right.' Rabbi, they cannot both be right." To his wife the rabbi replied, "You know, you are right."

I bring in this joke to point out that only one position regarding Psalm 110 can be right. The contradicting rabbinical positions cannot all be right. Is the author God or David's soldiers? Is the object of the psalm the Messiah, Abraham, or David? This is too important a revelation to allow our understanding of it to flounder in uncertainty.

To all these competing positions, only one question needs to be asked, "Is it appropriate to apply the magnificent descriptions of Psalm 110 to anyone other than the Messiah?" We believe the obvious answer to that question is a clear, unequivocal "No!" The rabbis who understand this psalm to refer to the Messiah are on the correct path. Once that is determined, it is obvious that there is no one in the Jewish past, present or future who can rightfully receive authority as king, priest and judge other than Jesus of Nazareth. Abraham never was and never could be the king because the king had to be from the Tribe of Judah and the House of David. In addition, Abraham did not live forever; he died and his grave is still with us in Hebron. David could never be a priest because he had been barred from that office entirely since he was from the wrong tribe. The only viable candidate is Yeshua, the Son of God and Son of Man, functioning under the priestly order of Melchizedek.

Even so Lord, come quickly.

¹ Encyclopaedia Judaica, "Messiah in Rabbinic Thought," CD ROM Edition