David's son is David's Lord?! - The Case for Messiah

[Applause] Shalom and welcome to another episode of the case for messiah an Old Testament defense of the New Testament faith I'm here with Dr Golan boroshi my name is Seth postel and today we're actually going to be talking about Psalm 110 and we're going to argue that of all the interpretations that have been offered about this amazing Psalm the new testament's interpretation is the best interpretation so Golan it's not such a long Psalm so maybe you can first read it in English and then we'll talk about it sure okay so Psalm 110 we're going to read it we're going to be quoting from The New American Standard Bible a Psalm of David the Lord says to my Lord sit at my right hand until I make your enemies a footstool for your feet the Lord will stretch forth your strong scepter from Zion saying rule in the midst of your enemies 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 the Lord has sworn and will not change his mind you are a priest forever according to the order of Melchizedek the Lord is at your right hand he will shatter kings in the days of his wrath he will judge among the Nations he will fill them with corpses he will shatter the chief men over a broad country he will drink from the brook by the wayside therefore he will lift up his head so Psalm 110 amen so why is this thumb so important for us as Believers yeah actually when you think about Psalm 110 I want you to think about the fact that this podcast is a it's actually a really important podcast because Psalm 110 is the most quoted Old Testament passage in the New Testament it's it's quoted it's eluded constantly and in fact if you actually think about the book of Hebrews the letter if you thought of the book of Hebrews or if you think of the book of Hebrews like a sermon and you think about okay every servant has a main text Scholars have shown George Guthrie for instance that the main text of the sermon of Hebrews is Psalm 100. it's the backbone it's the backbone and so for example yeah well the book begins Hebrews 1 3 when he that is Yeshua made purification of sins he sat down at the right hand of the Majesty on high and so this whole notion of the Messiah sitting down after making purification of sins brings in this whole notion of the Lord sitting at the right hand of the Lord right he's exalted but he's also a priest according to the order of Melchizedek and so Hebrews chapter 7 verse 17 for it is it it is attested of him you are a priest forever according to the order of Melchizedek so all this to Simply say that all the main arguments of the book of Hebrews that that the Messiah is exalted in Greater in Majesty than anybody before him and he's a perfect high priest whose job is finished it all comes from someone who use this thumb so of course we could expect to get some argument against the Messianic interpretation if the psalm is so quoted in the New Testament in terms of the New Testament Psalm 110 is a Messianic Psalm the psalm 110 is about the Messiah yep so what are the what are the most common objections to the Messianic interpretation of this Psalm yeah so there are three arguments against the Messianic interpretation the first one basically says that Psalm 110 and my Lord in Psalm 110 is not the Messiah it's just not the Messiah talks about somebody else somebody else the second is that my Lord is not big L my lord it's little L my master meaning it's not Divine Mr it's not Divine we're not dealing with a Divine Messiah at all and third is an attack on the New Testament where the argument is that the new testament's interpretation only works if you make the argument from Greek whoever's making this argument has no clue what the original Hebrew actually says so the New Testament misinterprets Psalm 11. okay so let's go to the first first objection yeah so the first objection is what that the sum number 110 does not refer to the Messiah it's not a Messianic some right yes so my Lord right of David Assam the Lord said to my Lord sit at my right hand while I make your enemies a footstool of your feet or a footstool and so basically the argument is that David one argument is that David wrote this Psalm okay and he gave it to the Levites because we know that the Levites use the Psalms in the Temple and so David wrote this Psalm about himself right but he gave it to the Levites and so the Levites in the temple would sing this Psalm and it would it was referring to David and they knew it was about David so the word my Lord is actually comes from the lips of the Levites singing to David correct so my Lord with a small L would be David and so they're calling my master my sir my mister right okay my boss exactly okay and it's the Levites singing it to David and some would even argue that so you know that every Psalm has what's like a little title that in the English versions they kind of make it smaller or a different font but it's part of the original Hebrew and so the the title here is Le David which they would argue does not mean by David for David of David as in something he wrote but it's actually for David it's about David okay and so uh some of the people that have argued this IBN Ezra radak medieval Jewish Scholars also modern Scholars argue this that's the popular argument by the way yeah so my Lord here is David now there's another objection Rashi is saying it doesn't have to be David it could be so David wrote The Psalm but my Lord here is about Abraham or Abram now why would Russia come up with that well I because in verse 4 it mentions Melchizedek right and so if you go back to Genesis 14 there are two figures there right you've got Melchizedek and you've got Abraham or Abram and so rashi's arguing that David because he mentions Melchizedek obviously my Lord has to be Abraham okay so let me get it straight first option is the priests are speaking to David my Lord is David Rashi suggests another option which my Lord is Abram correct my Lord with a small Abram so we have David or Abram correct now what's our response because we have to have a response right yeah so Golan we've actually done an earlier podcast where we talked about the book of Psalms and what we're going to argue here is that actually the best interpretation of Psalm 110 the most reasonable the most logical the most contextual interpretation of Psalm 110 is that my Lord here refers to the Messiah that David is speaking to the Messiah okay okay so what about the interpretation that says that it's the Levites singing to David how come how come he doesn't work okay so I want you to think about this whenever the argument that this Psalm was written by David about himself and he gave it to the Levites to sing it about him in the temple the problem is is it's completely built on conjecture there's actually no textual evidence in other words in other words the Assumption here is that we can know how Psalm 110 was used in the temple before it ever made it to the Book of Psalms and that's conjecture because nowhere no assumption that we cannot prove from the Bible no absolutely in other words we know that yes the Psalms some of the Psalms we actually have we see that they were used in the temple before they became a part of a book but there's no evidence not a stitch of evidence that this Psalm was ever used to refer to David in the Bible's conjecture and we have examples in the Bible of the Levites singing to the dedication for the dedication of the but they never sing this some so again let's stop because it's really important what we're saying is that to make an interpretation and to base your interpretation on a conjecture about how this Psalm might have been used before it became part of the book of Psalms it's it's it's a it's it's pulling a rabbit out of out of a hat it's there's no evidence no evidence okay it's only an assumption okay that said so the David interpretation of this Psalm is completely conjecture the Messianic interpretation of Psalms is completely based on context it's contextual when you say context what do you mean the context Beyond someone 110 yeah the context of this sum yes so we're not used to and people are not used to talking about Psalms in context it's kind of a I'm sad to say that even though in scholarly circles it's been very well recognized by Leading some Scholars that there's intelligent design to the Book of Psalms that you actually have an author a composer under the inspiration of the Lord yes that he took all the Psalms together and he arranged them into to a a book and that the book has intelligent design and there's so much evidence again you can go back to the earlier podcast where we we talk about this but what we're arguing is that Psalm 110 actually has a context that if we want to know what Psalm 110 means either we can conjecture about it how it used to be used with no evidence or we can say let's look at where the author of the book puts Psalm 110 in his book so can you show us the structure so we can see where does this sum fit in the structure in the entire structure of the book of Psalms yes so again we're rehashing but this is so important follow me we're arguing that not only does each individual have some have meaning but that the structure of the book of Psalms actually brings out and highlights the divinely intended meaning but we have to interpret Psalm 110 in the context of the book and so I want you to notice something really interesting again we're rehashing 150 sums yes 150 Subs but we actually have evidence we have evidence within the book of Psalms that an author attached an introduction to the book Psalms 1 and 2 but then Psalms 3 through 41 he arranged where most of those psalms if not all of them are by David okay and wait you're telling me that the book of Psalm is almost as if it's divided to Five Books five separate books that are as a it's one book divided to five sections like the Pentatonix exactly the first book of Psalms 3-41 ends with what's called a doxology words of Praise blessed be the Lord the god of Israel from Everlasting Everlasting a man and a man and what we're arguing and what Scholars are arguing is that verse 13 of 41 is not the doxology that closes Psalm 41 it's the doxology that closes book one the way you say doxology what do you mean just words of praise to God exactly okay then book two Psalms 42-72 okay which once again ends with words of doxology Psalm 72 19 and 20. okay actually we we did include verse 18 doesn't matter blessed is his glorious name forever his glory fills the whole world Amen and amen and end of the prayers of David's son of Jesse or the ended are the prayers okay but the point again is Psalm 72 ends with this doxology and the doxology is not closing Psalm 72 it's closing all of book two likewise you have a doxology that ends Psalm 89 so that's book three Psalm 73-89 likewise book 4 Psalm 90-106 ends with doxology and then book five which ends in psalm 145. the whole of Psalm 145 is the doxology then Psalm 146 through 150 is the doxology or the conclusion of the whole book but hear me out because this is so important what we're saying is that these doxologies actually show that you actually have a composer who arranged under the inspiration of the holy of the Holy Spirit arranged the book with a shape and what's With a Purpose with a purpose and and how do you know the purpose if you look at the way that the book is made just like my shirt has stitches right there are little stitches but there are main stitches if you look at the fact that for instance in the introduction Psalm 2 is a Messianic Psalm where a king is ruling over the ends of the Earth and it it alludes to the promise to David Psalm 72 the end of book 2 is about this glorious King who rules over the ends of the Earth in fulfillment of God's promise to David Psalm 89 is all about God's promise to David and it's actually calling into the question wow what's going to happen now that David's rule has ended book four is all about the Exile David almost is not almost yet and so the last Psalm of book four and Psalm 106 bring us back from Exile bring us back Psalm 107 book 5 begins book five thank you for bringing us back from Exile and then right after thanking God to for bringing us back from Exile Psalm 108 109 and 110 are Psalms by David David's Lord in the context of this hope of the coming of the king it can only be the Messiah and that's of course after David is long gone this is about the House of David or the son of David in the context of the structure of the book of Psalms right the Exiles over the Exiles have returned Psalm 107 and now there's a focus on God's promise to the House of David Psalm 132 all about God's promise to David so two things first of all this structure the five five section is not our imagination the rabbinic Judaism agrees that there are five books yes in the sons yes and the second can you drill the point what's what's the what's the role of Psalm 110 in this composure in this structure so again Psalm 89 Mourns laments the fact that the Exile has taken place David's off the throne his sons are off the throne and it there's a panic maybe you're not going to fulfill the promises to David where's the Messiah Psalm book 4 Psalms 90-106 the major Focus the major emphasis is exile and David practically disappears the name David only appears two other times in all of book four whereas he appears quite a bit in all the other books the end of book four is God bring us back from exile book five begins with thank you for bringing us back from Exile and then as soon as that praise is over give thanks once again David now is bringing David's Psalms are focused on God's promises to the House of David and so David when he says the Lord said to my Lord and he's speaking about my Lord is somebody whose ruling and reigning the only possibility in the context of the book of Psalms is that David is talking to the Messiah it can't be anybody else in the in the context highlights this fact now another one it cannot be David also because there's something about the first verse in Hebrew it's the first verse of David or for David yeah which is it so here's here's something just really strange okay Psalm 108 also has led David and nobody thinks that LE David means about David in Psalm 108 JPS certainly doesn't what's your ejaculation the Jewish translation Psalm 109 David nobody thinks it's for David about David Psalm 10 has the same exact super scription LED David but suddenly now it's about David and why is it about David because the New Testament identifies adoni as the Messiah my Lord in other words why seek for if the plain reading or the plain meaning makes sense why seek any other sense it's almost as if about David becomes an excuse or or an attempt to avoid the fact that David is referring to somebody else exactly and calling him my Lord in other words maybe the New Testament is right now many many of the Psalms begin with of David of David of and it's always in Hebrew it's the same Le David and it's always of David all the translations of David and never for David right yeah and then let's add to this okay the fact to say that this is about David even to say that David wrote this about himself to be sung by the Levites well that's kind of odd that the Levites and the high priest and the priesthood in the temple would be saying of David God made you an eternal priest in other words where in scripture does David sometimes do Priestly things of course he does but the whole separation of the priesthood in under the Sinai Covenant you know the separation between the priests and the Kings was very crucial and so nowhere in the Hebrew Bible is David ever called an eternal priest so not only that is not called a priest let alone Eternal priest correct correct okay so it doesn't again the Messianic interpretation contextually is the best interpretation LED David to mean about David is is seeking to avoid the fact that the Messianic interpretation makes the most sense okay so let's so it's it's not about David it's it's it's of David right what about Russia's interpretation Abram yeah again does that hold water well so verse 2 says that that David's Lord is going to rule from Zion that that he's going to rule and Reign from Zion the king now in the book of Psalm Psalm 2 for instance who rules from Zion the Messiah the Son of God it says in Psalm chapter 2 nowhere nowhere is Abraham ever ruling from Zion let alone verse 4 a priest so not only that Abraham is never called a king he's not ruling from Zion he's never ruling but he's never also called a priest he's never called a priest let alone a priest forever a priest forever okay so just not not talking about Abram that's for sure again the context makes it clear that this if we take the shape of the book of Psalms seriously if we take the message of the book of Psalms seriously it has to be the Messiah yep and I think the New Testament authors are not alone in this case right some of the sages agreed with them so you've got you know somebody like mosheha Del Shan from 11th century right and others that basically argue that this Psalm is about the Messiah and even he argues that Melchizedek is a prototype of the Messiah yeah so the again the New Testament authors didn't make uh you know they're not alone in this position and nobody's going to attack Moshe Del Shan a Jewish interpreter for for corrupting the text okay so let's sum up a first response what's the summary of our first response just to make it clear yeah so again the issue hangs on who is my Lord the Lord said to my Lord who is my Lord we're saying that it can't refer it can't refer to David it knows that David cannot it cannot refer to Abraham either it cannot okay and to try to figure out what the psalm meant before it became part of the book is impossible right right it's an assumption and it doesn't pulling a rabbit out of a hat to that interpretation second we're arguing that the Messianic interpretation if you take the shape of the book of Psalms very seriously and if you take the promise to David very seriously right the rest of the Hebrew Bible then the Messianic interpretation is the best interpretation right and it's strongly supported by the literary context and the structure of the book of Psalms and then if you look at Psalm 132 in the context of book five of the psalter right which is after the exactly the context suggests a return and a going up in the Psalms of ascent you're going up again right so Psalm 132 is dedicated to God's promise to the House of David the Lord swore to David affirm oath and was quoting from JPS here that he will not renounce what won't he renounce right one of your own issue your child your son right I will set upon your throne and so the hope that somebody would be seated on the throne of David and ruling and reigning Psalm 110 is talking about somebody exalted above David whose ruling and reigning from a throne and so the point being to say that this is not the Messiah is to avoid the obvious exactly so let's go to the objection number two which says that my Lord is not Divine yeah it doesn't refer to a Divine character yeah so let's look here so um notice that this is this is an argument that my Lord uh it should be little L and not Big L and so for instance notice the difference between the New American Standard a Psalm of David the Lord okay now that word in Hebrew is there's no mistaking who that is okay it's the Lord big Lord the Lord the Lord says to okay notice it says my Lord and in the in The New American Standard the the L is capital in other words it assumes deity okay but the JPS okay actually says the Lord right big Lord the Lord said to my Lord little L and so here's the argument the word there for my Lord is adoni and everywhere else that adoni is found in the in the in the Hebrew Bible it only refers to a master and not not a Divine being so so for instance Jacob calls Esau my Lord and obviously Jake Jacob's not worshiping yes domestic is calling Abram right so the point is is that the argument here is that the new American Standard along with all the other Christian translations are being very naughty they're corrupting the text they're actually forcing they have an intention they're trying to force Jesus into the Hebrew Bible where he doesn't belong and they're trying to make here a Divine Messiah and it's it's totally against the Hebrew text so they should have put a small a little out yeah a little a little L correct okay so our response okay a response is really simple yeah so number one David's Lord I think the point that that we're gonna make number one is that when David calls him my Lord the point is is that he's greater than David that's number one David is the king if somebody is above him it has to be really special okay but he's greater than David at least that but what we're also going to see that in the context little L Lord is merged with Big L Lord in the context of Psalm 100. in the psalm itself yes the little Lord adoni and Adonai there's there's a connection between them in other words little L and Big L kind of merged together in this very Psalm okay so let's go to our response okay so here's some points to consider okay number one we've established that this is a Psalm by David the whole context Psalm 108 Psalm 109. by David why would we say suddenly someone 10 is about David it's by David so David's writing and he calls somebody my Lord so it has to be somebody higher than him correct and the fact is is that we've already seen that whoever he's speaking to is going to rule and Reign from Zion and in the context of the book The King who rules and Reigns from Zion is the Messiah Reign forever right correct so one thing we have to realize is that my Lord here is greater than David David acknowledges it yeah the Messiah is greater than David okay how much greater than David is he the context says number one he sits in the Lord's right hand right so he's sitting at the Lord's right hand and he rules forever as an eternal priest so I would say that that's a pretty that's a pretty big a pretty big acknowledgment that that David's Lord even though he's David's son he's greater than David but much greater than David David never ruled eternally David never was a priest forever but you said something about adonian verse 1 and verse 5 and I have to see that okay so verse 1 David calls the Messiah adoni which correct and I think the JPS is correct little L my Lord fine my Lord that's what my Lord everywhere else my Lord yes okay but then you actually have in verse 5 as in you know the name of God but you have another use of the word Lord which is always Divine in verse the pointing of the kamats okay so I want you to notice something really amazing we're going to look at it in context okay and what we're arguing is that David's adoni my Lord little l is merge together identified identified with Adonai Big L Lord which nobody would disagree that Adonai means Big L Lord and it's all in the same sum this is why we're talking about 110. watch a Psalm of David verse one the Lord Big L right but Big L as in the name of the Lord right says to my Lord no problem let's leave it little l no problem sit at my right hand until I make your enemies a foot steel footstool for your feet so where is David's Lord sitting the right hand he's sitting at the right hand okay well guess what at some point there seems to be some musical chairs going on I want you to notice where are you reading from Psalm 110 Verses 4 through 7 okay the Lord so this is again the name of God has sworn and will not change his mind you who's the you here it has to be David's Lord it has to be David's Lord that's the context yes he's talking to him you are a priest forever according to the order of Melchizedek now watch it says here the Lord Adonai this is Big L yep the Lord is at your right hand so wait a minute I thought that adoni was on the in the right hand and they're on the right hand okay so suddenly the Divine Adonai is at the right hand of who of God or of David in other words something's very strange here in other words either the Divine Lord got up first of all little L Lord sits at the Lord's right hand and then at verse five they they play musical chairs and they switch but here's the problem with that interpretation I want you to notice I'm going to continue the Lord is at your right hand so who is the Lord here is it you de vave or is it the Messiah it's not clear and why do I say it's not clear he will shatter kings in the day of his wrath that's the role of the messiah messiah comes and does that he will judge among the Nations he will fill them with corpses he will shatter the chief men over a broad country and if you have any doubt that this is probably the Messiah notice what it says in verse 6 he will drink from the brook by the wayside wait a minute are you saying that the big Lord yude Divine Lord after the battle is getting thirsty he's thirsty and he drinks water where where else in the Hebrew Bible do we see God drinking we don't after a battle right it just and so the point being is that there seems to be an a merger between the Divine Lord and David's Lord and so we can say that even though the New American Standard okay they use the Big L and it should be a little no problem but in the immediate context there's something about David's Lord and Big L Lord that they kind of mingle together seems like it's the same character correct okay now you might say Seth that's ridiculous Golan that's ridiculous what are you talking about because you never see a Divine Messiah anywhere right there's a Divine messiah in the Book of Psalms again we did another podcast and you should look at it and Psalm we talked about Psalm chapter two and what's interesting in Psalm chapter two in messianics we didn't include it but in verses one through three there's a rebellion against the Lord and against his Messiah okay if you look at the way that the Lord and his Messiah work in Tandem and you can follow the speeches of how the Lord and the Messiah speak to each other and how there's a a judgment in the Nations need to reconcile with the Lord and his Messiah his son okay but verse 4 says something very interesting he who sits in heaven laughs the Lord Adonai notude here but the Divine Lord scoffs at them and so Scholars argue that based on the parallelism and the ways in which the Lord and the Messiah work that the first part of this verse he who sits in Heaven's laughs that's you de vave that is that's God God the Lord Adonai scoffs at that at them that's the Son of God that's the Messiah another word of God described as Adonai Adonai and and so what we see here is uh an expression of the Divine identity of the Messiah and you say Seth that's ridiculous I don't believe you I don't I don't trust your reading what are you going to do with Psalm 45 exactly Psalm 45 verse 17 18 in the English you have a Psalm that is dedicated to the king and the context here the king is referring to Israel's King as in the davidic king yep and it ends with I commemorate your Fame for all generations so people will praise you the davidic king forever and ever so praise and forever why is that so important the word praise and forever in the same sentence it appears 22 other verses in the Hebrew Bible praising forever and guess who else guess who is always the recipient of forever praise it's only God there's no way that human beings are going to Forever praise a messiah who is not fully Divine and so Psalm 45 you see hope in the Divine Messiah so the words together praised and forever yes give us give us we know that only God can receive praise forever in the Hebrew Bible only God only a Divine character and so Psalm 45 is a Divine Messiah and that's exactly how the book of Hebrews chapter one if you look at the way it's quoting the way it's quoting Psalm 45 the author of Hebrews identifies and recognizes that Psalm 45 presents the Divine Messiah so let's sum up this section yes so objectors claim that the Christian translators corrupted the Hebrew text they took adoni little L and turned it into Big L and that it's deceitful it's a lie it's it's Mischief it's misleading it's pushing Jesus back in okay but David's Lord we're arguing has to be greater than David but he has to be much greater than David because he sits at God's right hand he has an eternal priesthood but he's also Divine why because of this verse 5 where you suddenly have Adonai seated exactly at the right hand of God it's the same it looks like correct the same character and we argue that other Psalms teach the Divine identity of the Messiah and so when the the Christian translations use a capital l here I think they're just simply okay it's an interpretation but it's an accurate interpretation they've basically correctly identified David's little L Lord as Big L Lord which is exactly what we see in the context of the psalm and of the book of Psalms okay so let's go to the third objections which says that surely the New Testament has misinterpreted the Hebrew text yeah you know the very famous confrontation that Jesus has with the Pharisees in Matthew chapter 22 okay and so Jesus basically you know he's referring back to Psalm 110 1 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 okay Korean saying the Lord Korea said to my Lord kuriomu sit at my right hand until I put your enemies beneath your feet if David then calls him Lord kurian 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 so in other words what do the objection is Zayn they're saying that the original Hebrew text adoni is little L Lord but Jesus is claiming here to be Big L Lord using this text from the Greek because in the Greek it's the same word for Lord the same and we don't see the distinct that we see in Hebrew in Greek the the Big L Lord and the little L Lord in in Greek There's no distinction and so Jesus kind of pulls a trick on them he switches the cards while they're not looking and he proves his point but his point that the Messiah is the Lord only works in Greek in Greek and therefore anybody that would have known Hebrew would have said to Jesus come on are you pulling our legs I mean this look at the Hebrew text and therefore the inter the New Testament interpretation is wrong so let's let's go to our response because we have to respond to that yes of course so actually Golan Jesus argument Works in Hebrew and in Greek and in Swahili and in Yiddish and in Arabic and in Chinese it doesn't matter and by the way you can say the same thing about the Hebrews the Hebrew could be misleading because it's the same word without the punctuation in Hebrew without the pointing right that's a very good point in other words when Jesus was having this dialogue with the Pharisees right the Hebrew text wasn't pointed yet and so so even the Hebrew could be misleading or the Hebrew could not be not just misleading but that Hebrew could actually have said Adonai right exactly it could have exactly we don't know we don't know but the point is the point is Jesus is using Psalm 110 what's he doing he's not here trying to prove in his quoting that the Messiah is yudhay vave that's not his point here the point is his point here is that the Messiah has to be greater than David and that's what we're saying in this song he says what do you think about the Christ about the Messiah whose son is he they immediately say the son of David and so then he says then why does David call him by the way my Lord my master David in the spirit and we said it's it's inspired yes and he says David So Yeshua is affirming that is this is David calling it's not the priest or somebody else this is David correct nobody refutes him then correct nobody but I want you to understand if you kind of read between the lines here by the fact that Jesus says whose son is the Christ whose son is the Messiah if David calls the Messiah my Lord fine little L my Lord it still means that the Messiah it's kind of strange that David who's the father would call his son my master exactly and so the point being or Jesus is kind of intimating that the Messiah therefore is not just David's son but also God's son now you say well that's just crazy right that's not what the text says well really the Hebrew Bible actually teaches both the Hebrew Bible actually teaches that the Messiah is David's son Psalm 132 verse 11. the Messiah will come from David he's the he's the son of David but in Psalm 2 7 the Messiah God calls the Messiah my son so I think the point that Jesus has made the rabbi's degree it's a Messianic prophecy it's a valid point that the Messiah is simultaneously the son of David and the Son of God that's even the first in first Chronicles and First Chronicles let me read it uh First Chronicles 17 11-13 a when your days are done and you follow your fathers I will raise up your Offspring after you one of your sons and I will establish his kingdom he will build a house for me and I will establish his throne forever I will be a father to him and he shall be a son to me Jesus is not doing any Jesus argument doesn't depend at all on whether the arguments made in Greek or in Hebrew Jesus is simply accurately and Faithfully conveying not just the meaning of Psalm 110 but also the truths that we see throughout the Hebrew Bible that the Messiah is the son of David and the Son of God so let's sum up this this section so the objectors claim that the New Testament authors misinterpreted the Hebrew text of Psalm 110 with the big L right they put the Big L for kodias and it's just it's a you know you know a card trick but Jesus point is correct whether it's in Greek or it's in Hebrew it doesn't matter at all exactly since David calls the Messiah my Lord the Messiah must be greater than David I.E the Son of God and so and then we argued that the Dual identity of the Messiah anyway son of David Son of God is fully consistent with the rest of what the Hebrew Bible teaches no problems here amen so let's conclude the whole podcast conclusion of the entire podcast so we've been talking about Psalm 110 and let me just stop here because for for our viewers you got to catch this it's so important Psalm 110 is really important for our claim and our belief that the Messiah is he's greater than any of the Old Testament prophets and he he rules and Reigns at God's right hand it's an important Psalm because it's the belief that the sacrifice of Jesus was perfect that we don't need to do we don't need to we're not saved by works we're saved by the by the by the atoning blood of Messiah when he died right that complete work he is the he's the high priest he's the sacrifice and so what we're arguing here is that the new testament's interpretation new testament's presentation of Jesus as the Fulfillment of this Psalm is fully consistent the best interpretation of my Lord in context is the new testament's interpretation it's the Messiah the best identification of my Lord in verse 1 in the immediate and larger context is that the Messiah is not just humanly greater than David but that the Messiah is also Divine because we saw the parallel with adoni and Adonai with the Big Al and the small L and then we're arguing that Jesus interpretation of Psalm 110 okay Matthew quotes Jesus in Greek but you know what that interpretation Works in any language and Hebrew could be as just as misleading as as as the Greek because in Hebrew without the the points it's the same word well I wouldn't even say misleading I wouldn't say misleading the point is is that the text didn't have points exactly it didn't have pointing and so it could just as easily been identified as Divine Lord okay the Divine Lord and so here we see that Psalm 110 is definitely and truly and best understood as messian now we started this podcast by saying that it's the backbone of the of Hebrews yes so maybe you can end with Hebrews yes so Hebrews chapter 1 verses one through three God after he spoke long ago to the fathers and the prophets in many portions and in many ways in these last days he has spoken to us in his son whom he appointed heir of all things through him through through whom also he made the world and he is the radiance of his glory in the exact representation of his nature and upholds all things by the word of his power when he had made purification of sins the perfect high priest he sat down at the right hand of the Majesty on high and we just want to encourage you go back to Psalm 110 and you will see look at the context look at the look at the immediate context look at the larger context and look at the hope that you see throughout the Hebrew Bible and you will realize the very good news that Jesus is Lord he's Messiah and he is the Eternal high priest and the perfect sacrifice who can provide a perfect atonement for your sins and for our sins amen if this touched your heart will you help pay it forward to reach others who need to hear this message partner with our team to bring the gospel to Israel and the Nations [Music]

Channel: ONE FOR ISRAEL Ministry

Views: 167,783

Keywords: messianic, yeshua, one for israel, messiah, jewish, israel, sermon, podcast, Tovia Singer, Outreach Judiasm, Psalm 110, Apologetics, Case for Messiah

Id: ZrepELaiMyo

Length: 43min 48sec (2628 seconds)

Published: Sun Jun 18 2023