Debunking "Proof Texts" from the Psalms

Part 4 - Psalms 55, 68, 78, 80, 89

 

 

      I.   Introduction

 

This is the fourth in a series of essays in which claims by Christian apologists and missionaries of "messianic prophecies" in the Psalms are investigated.  The first three essays[1]^,[2],[3] covered the 23 claimed "messianic prophecies" in Psalms 8, 16, 18, 27, 31, 35, 38, 40, 41, and 45.  The major Christian "messianic prophecies" from the Psalms (Psalms 2, 22, and 110) were separately examined and effectively refuted[4]^,[5],[6], and will not be repeated in this series.  For additional introductory remarks, refer to the first essay (see footnote 1).

 

The Internet abounds with sources where Christian "messianic prophecies" are listed along with the alleged accounts of their "fulfillment" in the New Testament, and which are described in terms such as "over 300 prophecies fulfilled by Jesus".  Most of these lists are duplicates, therefore, only one such list[7], to be called the reference list, will be used in these essays as the source for the Christian "messianic prophecies" that will be studied.

 

    II.   "Messianic Prophecy":  Comparing Christian and Jewish Perspectives

 

Refer to the Section II in the first essay of this series (see footnote 1).

 

  III.   Analysis of Claimed "Messianic Prophecies" and their "Fulfillments"

 

To say that a prophecy has been fulfilled means that the foretold event, condition, or situation has happened, and that one needs no longer await its completion or fulfillment.  On the other hand, a prophecy that has not yet happened, or is yet to be completed, remains a prophecy not fulfilled.

 

The items typically claimed by Christians to be "messianic prophecy" often consist of a short passage, a single verse, or even a portion of a verse, from the Christian "Old Testament", and the same is true of the respective texts in the New Testament that are claimed to be accounts of "fulfillment".  Christians also take it for granted that Jesus was of King David's lineage[8].  The "messianic prophecies" claimed to be present in a given psalm and the respective accounts of their "fulfillment" from the New Testament are addressed in the following subsections.  The analysis will help to determine whether these pairs of passages in the Christian "Old Testament" and New Testament qualify as "messianic prophecy" and its "fulfillment", respectively.

 

A.     Psalms 55

 

The reference list indicates that Psalms 55 contains one "messianic prophecy" that is "fulfilled" according to the New Testament, as shown in Table III.A-1.

 

Table III.A-1 – Claimed "Messianic Prophecies" and their "Fulfillments"

 

 

1.      Overview

 

Following is a summary description of this psalm to help put its context into perspective.

 

TREACHERY DENOUNCED:  A man who had been betrayed by a close friend opens his heart in this Psalm.  The victim of base treachery, he turns to G-d in supplication.  He first pleads for His help, then describes his situation, and finally asserts his conviction that G-d will intervene.  Tradition concurs that the Psalm is connected with Absalom's rebellion; the 'familiar friend' (verse 14) is named as Ahitophel in the Targum and in Ethics of the Fathers (4:3).  Having once been a companion and close confidant of the king, Ahitophel was responsible for inciting David's son, Absalom, to plot against his own father.  Disillusioned, David is forced to flee Jerusalem, and in despair wonders if, after having been betrayed by such an intimate friend (verses 13-15, 21-22), there remains any mortal who can be trusted.  Consequently, his conclusion is to place all hope in G-d alone (verses 17 and 23).  So strong are his feelings, that twice in the Psalm (verse 16 and 24) he wishes that his enemy meet with untimely death and destruction, a wish that was indeed realized (2 Samuel 17:23).[10]

 

The superscription identifies King David as the author of this psalm.  Even though his son Absalom (Avshalom) started a rebellion against him with the help of his trusted advisor Ahitophel (Ahitophel), King David was unwavering in his faith that G-d would help him get through this crisis and prevail.

 

2.      Investigating claimed "Messianic Prophecies" [and "Fulfillments"]

 

a.      The Messiah would be betrayed by a friend

 

The relevant texts from the KJV "Old Testament" and New Testament, and the corresponding Jewish translation for reference purposes, are shown in Table III.A.2.a-1.

 

Table III.A.2.a-1 – Psalms 55:13-15[12-14] and Hebrews 10:10-13

 

 

The situation described here by King David is similar to the scenario in Psalms 41 – he was betrayed by a close and trusted friend, but prevailed.

 

The "fulfillment" text is different from that which was quoted for Psalms 41:10[9].  Here, after he found his disciples sleeping upon his return from praying at the Mount of Olives, Jesus spotted Judas in a crowd that had gathered, as he was approaching to kiss him, and asked Judas if he came to betray him with a kiss.

 

The act of kissing someone or something, as encountered in the Hebrew Bible at times, was a way of paying homage (e.g. 1 Sam 10:1).  According to the account in the "fulfillment" text from the New Testament, the kiss by Judas was to be the "kiss of death".  Consequently, trying to compare the "fulfillment" text with the situation being described by King David is problematic.  Namely, the friend who betrayed King David failed in his mission, while the betrayal by Judas succeeded, and it lead to the crucifixion of Jesus.  This was also the case in Psalms 41.

 

Conclusion:  Psalms 55:13-15[12-14] is not a valid "messianic prophecy".

 

B.    Psalms 68

 

The reference list indicates that Psalms 68 contains two "messianic prophecies" that are "fulfilled" according to the New Testament, as shown in Table III.B-1.

 

Table III.B-1 – Claimed "Messianic Prophecies" and their "Fulfillments"

 

 

1.      Overview

 

Following is a summary description of this psalm to help put its context into perspective.

 

G-D'S VICTORIES:  While this Psalm is one of the most magnificent of all (Ibn Ezra) in its forceful sweep of thought and language, the commentators are in disagreement on the events which occasioned it.  The Targum and others connect it with the revelation at Sinai or the exodus from Egypt.  If we look for an occasion in the lifetime of David, it might allude to the occasion when he triumphed in victories over Aram-Zobah and Aram Damascus, Moab, Edom and Philistia (2 Samuel 8) (Malbim).  It has also been suggested (Kimchi) that it refers to the future downfall of Sennacherib's army in the days of Hezekiah.  Meiri contends that, most probably, it is a prophecy relating to the battle of Gog and Magog which will lead to the coming of the Messiah.  Whatever the reason for its composition, it takes the form of a triumphant march proclaiming the kingship of G-d over the earth.[11]

 

The superscription identifies King David as the author of this psalm.  He recounts the many victories Israel achieved with G-d's help over mighty empires, and foretells that this phenomenon of Israel's triumph will continue.  King David then invites all nations to join in praising G-d.

 

2.      Investigating claimed "Messianic Prophecies" [and "Fulfillments"]

 

a.      The Messiah would ascend into heaven

 

The relevant texts from the KJV "Old Testament" and New Testament, and the corresponding Jewish translation for reference purposes, are shown in Table III.B.2.a-1.

 

Table III.B.2.a-1 – Psalms 68:19a[18a] and Luke 24:51

 

 

This is not a prophetic passage – it is historical.  Several scenarios to explain it have been proposed by the Jewish Sages, and two of these are presented here.  Targum Yonathan and RASHI say the subject is Moses, who ascended Mount Sinai on behalf of Israel to receive ("capture") the Torah from the hands of the angels (Pr 30:4).

 

According to RADAQ (Rabbi David Qimhi), the subject is G-d who removed His "divine presence", the Sh^echinah,  from His "dwelling" in Jerusalem and remained aloof in His heavenly abode.  In doing so, He allowed foreign nations to invade Israel.

 

The "fulfillment" text depicts "The Ascension", the scene where Jesus departed from those with whom he walked and spoke during one of his appearances following his alleged "resurrection".  What was accomplished by this action?  He just disappeared, apparently without a purpose, and he has not returned.

 

Conclusion:  Psalms 68:19a[18a] is not a valid "messianic prophecy".

 

b.     The Messiah would give gifts to men

 

The relevant texts from the KJV "Old Testament" and New Testament, and the corresponding Jewish translation for reference purposes, are shown in Table III.B.2.b-1.

 

Table III.B.2.b-1 – Psalms 68:19b[18b] and Matthew 10:1

 

 

The two interpretations that were started in the previous case continue to discuss these "gifts".  Targum Yonathan and RASHI explain that Moses brought down the Torah as a gift for mankind, even though there were those who rebelled against G-d and provoked Him.

 

According to RADAQ (Rabbi David Qimhi), G-d took away the gifts He gave to Israel – that He would "dwell" among them and that He would protect them – until even the rebellious King of Assyria made plans to dwell in the holy city of Jerusalem.

 

The "fulfillment" text describes Jesus giving his 12 disciples the gifts to cast out unclean spirits (exorcism) and to heal all sicknesses and diseases (faith healing).  Though the New Testament contains accounts of Jesus and the disciples performing exorcisms and engaging in faith healing, there is no indication from the context of the psalm itself that these were, in fact, the gifts.  According to accounts in the Hebrew Bible, the ability to heal is almost exclusively G-d's, and with few exceptions, e.g., Elisha, it is a gift given by G-d to someone of His choice, not by a son of man [see also discussion on Psalms 80 below].

 

Conclusion:  Psalms 68:19b[18b] is not a valid "messianic prophecy".

 

C.    Psalms 78

 

The reference list indicates that Psalms 78 contains one "messianic prophecy" that is "fulfilled" according to the New Testament, as shown in Table III.C-1.

 

Table III.C-1 – Claimed "Messianic Prophecies" and their "Fulfillments"

 

 

1.      Overview

 

Following is a summary description of this psalm to help put its context into perspective.

 

LESSON OF ISRAEL'S HISTORY:  A didactic Psalm, bringing home to the people a warning which was writ large in the annals.  It reveals the Israelites' eternal mission to inspire all future generations to loyal obedience to G-d and His Divine Law.  A survey is made of the historical moments of deliverance and decline from the days of Moses to David, hailing the election of David as the beginning of a new and better future.  The Psalmist points out the dire consequences suffered when 'Ephraim' fails to learn from history that G-d is the sole source of their good fortune, and concludes with the poetic description of the Divine shepherd choosing David, the Judahite, to be the father of the dynasty that would lead the nation to be ever mindful of their eternal bond to G-d.[12]

 

The superscription identifies Asaph[13] as the author of this psalm.  His message is that G-d's love and concern for Israel have always been present and will continue.  Keeping this memory alive brings comfort and consolation in harsh times.  Failing to do so causes people to go astray and transgress.

 

2.      Investigating claimed "Messianic Prophecies" [and "Fulfillments"]

 

a.      The Messiah would speak in parables

 

The relevant texts from the King James Version (KJV) "Old Testament" and New Testament, and the corresponding Jewish translation for reference purposes, are shown in Table III.C.2.a-1.

 

Table III.C.2.a-1 – Psalms 78:2 and Matthew 13:34-35

 

 

The psalm reviews events in Israel's history, which are parables and riddles of sorts, in that they are object lessons for all times - what the past has to teach present and future generations.  The parable includes such expressions as "… set a table in the desert …" (v. 19), and "… and fire was kindled in Jacob …" (v. 21).  Riddles include, "A man ate the bread of the mighty …" (v. 25), and "And He gave His might into captivity …" (v. 61; alluding to the Ark that was captured by the Philistines).  Some Jewish Sages believe that King David referred to the Torah as "the parable of the Ancient One":

 

1 Samuel 24:13 - As says the proverb of the Ancient One; 'From the wicked comes forth wickedness,' and my hand shall not be upon you.

 

This is not an attribute or skill that will be unique to the  (mashi'ah).  After all, parables were often utilized in teaching, and there are accounts in the Hebrew Bible of others who spoke in parables, such as  Balaam, Job, King Solomon, Isaiah, and Ezekiel. 

 

The "fulfillment" text claims that Jesus only addressed the multitudes in parables.  Yet, there are many accounts in the Gospels in which Jesus does not speak in parables.  In the final analysis, however, speaking in parables was a commonly used instructional technique, so that there is nothing special or unique about it.

 

Conclusion:  Psalms 78:2 is not a valid "messianic prophecy".

 

D.    Psalms 80

 

The reference list indicates that Psalms 80 contains one "messianic prophecy" that is "fulfilled" according to the New Testament, as shown in Table III.D-1.

 

Table III.D-1 – Claimed "Messianic Prophecies" and their "Fulfillments"

 

 

1.      Overview

 

Following is a summary description of this psalm to help put its context into perspective.

 

PRAYER FOR ISRAEL'S RESTORATION:  Although it is clear that this prayer concerns itself with a time of national straits, the exact reference is a matter of varying opinions.  Rashi sees it as an allusion to three periods of exile: the Babylonian, the Greek and the Roman.  Malbim suggests that it was composed in the time of Ezra and Nehemiah, when they returned from the Babylonian exile to rebuild the Temple, and their enemies threatened to thwart their plans by doing battle with them.  Impoverished and in a dire position, they composed this prayer contrasting their return from Babylon with the exodus from Egypt.  Hirsch develops the idea that it is a Psalm written for the generation of Israel in exile.[14]

 

The superscription identifies Asaph as the author of this psalm.  Recalling the glorious relationship of Israel with G-d, Asaph pleads for it to be restored.

 

2.      Investigating claimed "Messianic Prophecies" [and "Fulfillments"]

 

a.      The Messiah would be at the right hand of God

 

The relevant texts from the King James Version (KJV) "Old Testament" and New Testament, and the corresponding Jewish translation for reference purposes, are shown in Table III.D.2.a-1.

 

Table III.D.2.a-1 – Psalms 80:18[17] and Acts 5:31

 

* This verse is not part of the "fulfillment" text, but is included in order to clarify the context.

 

The context of v. 18[17] may be gleaned from several previous verses:

 

Psalms 80:9,15-16[8,14-15] – (9) You uprooted a vine from Egypt; You drove out nations and planted it.

(15) O G-d of Hosts, return now; look from heaven and see, and be mindful of this vine, (16) And of the stock [of vine] that Your right hand has planted, and over the son You have strengthened for Yourself.

 

The psalmist is praying to G-d and asking that Israel be again protected by Him.  Comparisons of Israel to a vine are found elsewhere in the Hebrew Bible:

 

Jeremiah 2:21 - Yet I planted you a noble vine stock, entirely of right seed; now how have you turned yourself into a degenerate wild vine to Me?

 

Israel is also called G-d's son in the Hebrew Bible:

 

Exodus 4:22 - And you shall say to Pharaoh, 'Thus said the L-rd, "Israel is My son, My firstborn." '

 

When the prophet Isaiah spoke to Israel on behalf of G-d, he described them as having been chosen and strengthened by G-d:

 

Isaiah 41:8-10 – (8) But you, Israel My servant, Jacob whom I have chosen, the seed of Abraham, who loved Me, (9) Whom I grasped from the ends of the earth, and from its nobles I called you, and I said to you, "You are My servant"; I chose you and I did not despise you. (10) Do not fear for I am with you; be not discouraged for I am your G-d: I strengthened you, I even helped you, I even supported you with My righteous hand.

 

Clearly, the reference in v. 18[17] is to Israel, not to the  (mashi'ah).  It is part of a prayerful wish for Israel to regain its favor with G-d.

 

The KJV, once again, exploits a term that has several meanings in order to enhance the Christological appeal of this verse.  For poetic reasons, the psalmist made use of two different terms that have the same meaning.  In the first part of the v. 18[17] the term  (iysh), a man, is used, and in the second part of the verse a synonym,  (ben-adam), is used, and which literally means [a] son of man or [a] son of Adam.  These terms are idioms, both in Biblical and Modern Hebrew, for a man, or a person, i.e., a mortal human being.  Moreover, both terms,  (iysh) and  (ben-adam), are occasionally applied poetically as metaphors for a group of humans, such as a people.  The KJV translators appear to have been aware of these nuanced, as can be seen from Job 16:21, where the Hebrew Bible has  (ben-adam), the KJV has a man.  Similarly, at Psalms 89:48[47], where the Hebrew Bible has the plural  (b^enei adam), the KJV has men.

 

The "fulfillment" text appears to have one direct "connection" with the "messianic prophecy", namely, the application of [G-d's] right hand, and an implied "connection" via the terms man and son of man.  These refer to Jesus as G-d manifest in the flesh while on earth, and particularly as the title Son of man[15] is used in connection with his "sacrificial" death and alleged resurrection (e.g., Lk 9:22; note that the ascension is mentioned in Ac 5:30, the verse preceding the "fulfillment" text).

 

Conclusion:  Psalms 80:18[17] is not a valid "messianic prophecy".

 

E.     Psalms 89

 

The reference list indicates that Psalms 89 contains five "messianic prophecies" that are "fulfilled" according to the New Testament, as shown in Table III.E-1.

 

Table III.E-1 – Claimed "Messianic Prophecies" and their "Fulfillments"

 

 

1.      Overview

 

Following is a summary description of this psalm to help put its context into perspective.

 

MEDITATION IN NATIONAL ADVERSITY:  Two divisions are clearly marked in the Psalm, with the break at verse 39.  The first section deals with the past in which the two attributes of G-d, mercy and faithfulness, were abundantly demonstrated in His relation with Israel.  In particular the promise to David, that his throne would endure for ever, is recalled.  The second section paints its dark picture of the nation's vicissitudes and the overthrow of the kingdom by a triumphant enemy.  So glaring is the contrast between the promise and its frustration, that the Psalmist gives utterance to his perplexity in forceful language, and finally prays that G-d will remember His people in their adversity.[16]

 

The superscription attributes this psalm to Ethan the Ezrahite[17].   He reflects upon G-d's promises to King David, which he presents in vs. 4-38 with G-d being the speaker, and expresses his confidence that G-d will fulfill them.  Like Psalms 45, this psalm contains passages which some Jewish Sages have interpreted as messianic text, though others view them as historical.

 

2.      Investigating claimed "Messianic Prophecies" [and "Fulfillments"]

 

a.      The Messiah would be a descendant of David

 

The relevant texts from the KJV "Old Testament" and New Testament, and the corresponding Jewish translation for reference purposes, are shown in Table III.E.2.a-1.

 

Table III.E.2.a-1 – Psalms 89:4-5[3-4] and Matthew 1:1

 

 

These two verses summarize the central theme of this psalm - G-d's covenant with King David.  The details of this covenant are reviewed later in the psalm, in vs. 20-38. 

 

The original promise was made to King David via the prophet Nathan:

 

2 Samuel 7:12-16 – (12) When your days are fulfilled, and you shall lie with your forefathers, then I will raise up your seed that shall issue from your body after you, and I will establish his kingdom. (13) He shall build a house for My Name, and I will establish the throne of his kingdom forever. (14) I will be to him a father, and he shall be to Me a son; so that when he goes astray I will chasten him with the rod of men, and with afflictions of human beings. (15) And My mercy shall not depart from him; in the manner in which I withdrew it from Saul, whom I removed from before you. (16) And your house and your kingdom shall be established forever before you; your throne shall be established forever.

 

This promise includes the following elements:

 

                                                        i.            An everlasting dynasty, the Davidic dynasty, is established with David.

                                                      ii.            David's heir to the throne, through whom this dynasty shall pass, will be one of his natural (biological) sons.

                                                    iii.            The son who inherits the throne from David is the one who will build the Temple in Jerusalem.

                                                     iv.            The Davidic dynasty will propagate through David's seed ( [zera]), i.e., via his direct descendants.

                                                       v.            Every future king who sits upon the throne of David will be a mortal man.

                                                     vi.            Every future king who sits upon the throne of David will have a special "father-son" relationship with G-d, so that when he sins, he will be duly punished.

                                                   vii.            Even when future kings (in David's seat) commit iniquity, G-d will keep the Davidic dynasty intact, and not terminate it as He did with Saul's kingship.

 

The establishment of this everlasting Davidic dynasty is significant, since from it is expected to emerge the  (mashi'ah), as was already alluded to in Jacob's blessing to Judah:

 

Genesis 49:10 - The scepter shall not depart from Judah, nor the ruler's staff, until Shiloh come, and to him shall gather the nations.

 

The "fulfillment" text is the first verse in the New Testament, the preface to the genealogy listed in the Gospel of Matthew.  The title of "son of David" is applied to Jesus more than a dozen times in the New Testament (e.g., Mt 20:31; Mk 10:48; Lk 18:38), even though it is technically a false statement from the perspective of the Hebrew Bible, the Scripture in force throughout the lifetime of Jesus and for some years after his death.

 

First, according to Christian theology, Jesus did not have an earthly father.  Yet, according to the Hebrew Bible, blood rights, such as Tribal pedigree and the Davidic throne, are transmitted exclusively from a human father to his biological sons (e.g., Num 1:18), which rules out such transfer through adoption.  In fact, the psalmist uses the Hebrew term  (zar'acha), your seed, the second person, singular, masculine gender conjugation of the compound noun  (zera), seed, to refer to King David's descendants who will occupy his throne, which could include the  (mashi'ah).  Whenever the compound noun  (zera), seed, is applied in the Hebrew Bible in reference to a person's children, it exclusively refers to progeny, i.e., biological descendants[18].  However, since the New Testament teaches that the Holy Spirit fathered him, it follows that Jesus did not have an earthly father.  How, then, can Jesus be the "seed of David", or the "son of David"?

 

Second, Christian apologists and missionaries make the claim that Jesus, through his "virgin birth", is the "seed of a woman", for which they use Genesis 3:15 as the so-called "proof text" (see the essay referenced in footnote 18).  However, as noted above, the Hebrew Bible states that pedigree is passed exclusively by a human father to his male progeny {his male seed [ (zera)]}.  How, then, can the "seed of a woman" also be the "seed of David" or the "son of David"?

 

Finally, and most striking, are the Gospel accounts in which Jesus himself denied that the "Christ" (the Greek/Christian term for "Messiah") would be a descendant from King David:

 

Matthew 22:41-45(KJV) – (41) While the Pharisees were gathered together, Jesus asked them, (42) Saying, What think ye of Christ? whose son is he? They say unto him, The son of David. (43) He saith unto them, How then doth David in spirit call him Lord, saying, (44) The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? (45) If David then call him Lord, how is he his son? [See also Mk 17:35-37; Lk 20:41-44.]

 

So, if Jesus did not believe that the  (mashi'ah) will be a descendant of King David, it follows that he denied the need for the validation of the  (mashi'ah) to be of Davidic lineage.  This situation creates a monumental problem for Christianity since it contradicts the claim that Jesus is the Messiah by virtue of his ancestry, and thereby is fulfilling Biblical prophecy.

 

Conclusion:  Psalms 89:4-5[3-4] may be a valid "messianic prophecy", though it remains unfulfilled.

 

b.     The Messiah would call God his Father

 

The relevant texts from the KJV "Old Testament" and New Testament, and the corresponding Jewish translation for reference purposes, are shown in Table III.E.2.b-1.

 

Table III.E.2.b-1 – Psalms 89:27[26] and Matthew 11:27

 

 

Throughout Jewish history, including Biblical times, Jews have always referred to G-d as "our Father":

 

1 Chronicles 29:10 - And David blessed the L-rd before the eyes of the entire assembly, and David said, "Blessed are You, the G-d of Israel our Father, from everlasting to everlasting. [See also Is 63:16, 64:7; Jer 3:19.]

 

King Solomon and, by implication, future monarchs of King David's lineage, were to have a special "Father-son" relationship with G-d:

 

1 Chronicles 28:6 - And He said to me, 'Your son Solomon, he shall build My House and My Courts, for I have chosen him to Me as a son, and I shall be to him as a Father.  [See also 2 Sam 7:14; 1 Chron 17:13, 22:10.]

 

The prophet Malachi points to G-d as our common Father:

 

Malachi 2:10 - Have we not all one father?  Has not one G-d created us? Why should we betray, each one his brother, to profane the covenant of our forefathers?

 

This is still the case today as well.  The daily liturgy included 1 Chronicles 29:10.  The liturgies for Fast Days, for the Ten Days of Repentance (which include Rosh HaShanah and Yom Kippur) contain appeals to G-d that start with  (avinu malkeinu), Our Father, our King.  The prayer for the State of Israel opens up with  (avinu she'ba'shamayim), Our Father Who is in Heaven.  In other words, referring to G-d as "my Father" (or, "our Father") is something that has been, and will continue to be, a commonplace practice in Judaism.  The  (mashi'ah), too, will follow this practice along with all others Jewish people of his time.

 

The "fulfillment" text conveys the message that, becausee "the Father" and "the Son" are mutually and exclusively known only to each other, "the Father" will be known to people only when "the Son" reveals Him to them.

 

This is an absurd concept!  In the first place, according to the Torah (e.g. Deut 32:39), and as echoed by the prophets (e.g., Is 46:5; Jer 49:19; Ezek 28:1-19), any claim of equality with G-d is tantamount to blasphemy.  Secondly, "the Son", Jesus, appointed himself as the "gatekeeper" who will decide to whom he would reveal the "the Father".  This declaration violated what the Hebrew Bible teaches, that all people are urged to seek and know G-d directly, without having to be subjected to the will and mercy of a mediator (e.g., Deut 4:29; Is 55:6; Jer 31:33[32]; Hos 3:5).

 

Conclusion:  Psalms 89:27[26] is not a valid "messianic prophecy".

 

c.      The Messiah would be God's "firstborn."

 

The relevant texts from the KJV "Old Testament" and New Testament, and the corresponding Jewish translation for reference purposes, are shown in Table III.E.2.c-1.

 

Table III.E.2.c-1 – Psalms 89:28[27] and Mark 16:6

 

 

With G-d as the "speaker" here, the psalmist used the Hebrew term  (b^echor), a firstborn, as he applied to King David the promise originally made about Solomon in 2 Samuel 7:14 (see v.20[20] and also Ps 2:7).  The use of the non-specific  (b^echor), a firstborn, symbolizes the position that a firstborn son holds within a family according to Judaism and Jewish Law.  He owns the birthright (Gen 25:31-34; Deut 21:15-17) and, therefore, has a higher status among his siblings.  In this sense is the term (b^echor), a firstborn, applied to King David – he will be the highest of all the kings, which may also be said of the  (mashi'ah).

 

Perhaps aiming to enhance the Christological appeal of this verse, the KJV used a somewhat subtle, though significant, mistranslation in rendering the term as my firstborn.  The difference is significant because it alters the context of the verse, from G-d regarding someone as having the status of a firstborn to G-d declaring that someone is His firstborn.

 

To the detriment of the KJV, however, G-d had already declared who His firstborn is:

 

Exodus 4:22 - And you shall say to Pharaoh, 'Thus said the L-rd, "Israel is My son, My firstborn [ (b^echori)]." '

 

Israel is called  (b^echori), My firstborn, by G-d, and this points to an added dimension – G-d not only selected Israel as a chosen people, He actually took "ownership" of Israel as His chosen people, exalted above all other nations.

 

The "fulfillment" text is taken from the resurrection narrative at the end of the Gospel of Mark.  Three women brought spices to the sepulcher, where Jesus was allegedly buried following his crucifixion, in order to anoint him.  However, when they entered they saw that his body was not there, and were told by a man dressed in a white robe, allegedly and angel, that Jesus "is risen".  The "connection" between the "fulfillment" text and the "messianic prophecy" is that the "resurrection" of Jesus attested to the fact that his sacrificial death, which supposedly "paid for the sins of humanity", was fully accepted by "the Father", and this sequence of events is the evidence that Jesus was "the Son".  Considering the fact that the Hebrew Bible strictly prohibits human vicarious atonement, let alone its exclusion of the entire Christian scenario of "G-d coming to earth in the flesh", the pairing these two texts is simply unbiblical.

 

Conclusion:  Psalms 89:28[27] may be a valid "messianic prophecy", though it remains unfulfilled.

 

d.     The Messiah would be a descendant of David

 

The relevant texts from the KJV "Old Testament" and New Testament, and the corresponding Jewish translation for reference purposes, are shown in Table III.E.2.d-1.

 

Table III.E.2.d-1 – Psalms 89:30[29] and Matthew 1:1

 

 

G-d is still the "speaker" here, and He continues to review His original promise to King David.  The psalmist again uses the Hebrew term  (zera), seed, this time in the third person, singular, masculine conjugation,  (zar'o), his seed, to refer to King David's descendants who will occupy his throne, which will also include the  (mashi'ah).

 

Since the "fulfillment" text is the same as for Psalms 89: 4-5[3-4], and with no new information provided in the "messianic prophecy", the relevant discussion in Section II.E.2.a applies here as well and is not repeated.

 

Conclusion:  Psalms 89:30[29] may be a valid "messianic prophecy", though it remains unfulfilled.

 

e.      The Messiah would be a descendant of David

 

The relevant texts from the KJV "Old Testament" and New Testament, and the corresponding Jewish translation for reference purposes, are shown in Table III.E.2.e-1.

 

Table III.E.2.e-1 – Psalms 89:36-37[35-36] and Matthew 1:1

 

 

G-d is still the "speaker" here, as He declares that the oath he made to King David, which is eternal and will not be altered, is that his seed,  (zar'o), i.e., King David's descendants, will exist to eternity, and so will his dynasty; all of which also applies to the  (mashi'ah).

 

Since the "fulfillment" text is the same as for Psalms 89: 4-5[3-4], and with no new information provided in the "messianic prophecy", the relevant discussion in Section II.E.2.a applies here as well and is not repeated.

 

Conclusion:  Psalms 89:36-37[35-36] may be a valid "messianic prophecy", though it remains unfulfilled.

 

IV.   Summary

 

In this fourth in a series of essays on so-called "proof texts" in the Psalms, ten such texts from Psalms 55, 68, 78, 80, and 89, which are claimed to be Christian "messianic prophecies", along with their respective "fulfillment" texts from the New Testament, were investigated.  The analysis addressed content, context, and correspondence between each pair of texts, in order to assess the validity of the claims.  Cumulative results of all "messianic prophecy"-'fulfillment" pairs investigated thus far are summarized in Table IV-1.  [Note:  Past results are shown in highlight, and current results are shown in plain form.]

 

Table IV-1 – Claimed "messianic prophecies" in Psalms 8, 16, 18, 27, 31, 34, 35, 38, 40, 41, 45, 55, 68, 78, 80, and 89, and their "fulfillments"

 

 

As the sample of claimed Christian "messianic prophecies"-"fulfillment" pairs increases, there are now 33 such pairs, the previously noted pattern becomes even better defined - they focus on Jesus, the central figure in the Christian messianic vision, not on the conditions that will prevail in the world due to his accomplishments.