Psalm 110 and Prophet Muhammad: A Muslim View
What Psalm 110:1 says
Psalm 110:1 is commonly translated: “The Lord says to my lord: Sit at my right hand until I make your enemies your footstool.” It is quoted in the Gospels when Jesus asks how the Messiah can be both David’s son and David’s lord.
The verse is poetical and royal language. It presents God addressing a figure honoured with authority. It does not by itself say that the second figure is God, nor does it give a personal name. That is why Jewish, Christian and Muslim readers have offered different interpretations.
The Hebrew terms and context
In the Hebrew text, the first term is the divine name represented as YHWH. The second is adoni, often translated “my lord”, a word used for a human superior, king or master. This linguistic distinction is important for Muslims who reject the idea that Psalm 110:1 requires two divine persons.
Jewish interpretations often understand the psalm as concerning David, a Davidic king or the Messiah. Christian readers commonly understand it as applying to Jesus after his resurrection and exaltation. These are established readings in their traditions and should be described accurately.
Why Jesus quoted the Psalm
In Matthew 22, Mark 12 and Luke 20, Jesus asks religious teachers how the Messiah can be David’s son if David calls him lord. Christian theology reads this as a question pointing to Jesus’ unique messianic status. Muslim readers may see it as challenging a narrow expectation of the Messiah as only a political descendant of David.
It is not accurate to say that Jesus “flatly repudiated” his own connection to David. The Gospel texts themselves present the question within a Jewish messianic discussion. A fair Muslim reading can say that the passage is complex and does not, on its own, prove later doctrines about Jesus.
Tawhid and Jesus in Islam
Islam teaches that Jesus, son of Mary, peace be upon him, was the Messiah, a miraculous messenger and a word from Allah, but not God or the son of God. The Quran calls him to worship Allah, his Lord and the Lord of all people.
The Quran is the decisive source for a Muslim’s belief about Jesus. Psalm 110 can be interesting as a discussion of terms and interpretation, but it does not replace the Quranic teaching that all prophets called to worship the one God.
Can Muslims connect it to Muhammad?
Some Muslim polemical writers argue that David’s “lord” must be a future non-Israelite prophet with universal authority, and they connect this to Muhammad. This reading is not the conventional Jewish or Christian interpretation, and the text itself does not name Muhammad or Ishmael. It should therefore be presented as a possible Muslim argument, not as incontrovertible proof.
A broader Muslim case for Muhammad is stronger: Quran 7:157 and 61:6, his message of pure tawhid, his character, the Quran and the continuity of prophetic teaching. Psalm 110 may be part of a respectful comparison, but it should not carry more than the evidence can bear.
Psalm 110 in literary and historical context
Psalm 110 is a royal psalm. Its imagery of sitting at the right hand, enemies made a footstool and priestly or kingly authority belongs to the language of ancient Near Eastern court and kingship. This matters because a reader should not treat every phrase as a literal physical description of God or a simple prediction detached from the psalm’s original setting.
Jewish interpreters have variously connected the psalm with David, a Davidic king, the Messiah or a historical royal setting. Christian interpreters apply it to Jesus’ exaltation. Muslims approach the text from a different theological starting point: Allah is one and incomparable, and prophets are honoured servants. Recognising these different starting points helps a conversation stay honest.
Lordship language and tawhid
The phrase “my lord” does not necessarily mean “my God”. In many Semitic and biblical contexts, terms translated as lord can be used for human masters, kings or honoured figures. The Hebrew distinction between the divine name and adoni is therefore relevant to a Muslim critique of the claim that Psalm 110, by itself, proves the divinity of Jesus.
However, Muslims should avoid creating a false dilemma. Christian Trinitarian theology does not usually claim that Psalm 110 alone contains the full doctrine of the Trinity. Christians read it alongside other texts and their theological tradition. A respectful Muslim response is to explain tawhid clearly: God is one, not divided, not born and not dependent on creation.
The wider Muslim case for Muhammad
The strongest evidence for Muhammad’s prophethood is cumulative. It includes the Quran’s message and preservation, the Prophet’s known honesty before revelation, the depth and consistency of his call to tawhid, the moral transformation of his companions and the universal reach of Islam.
Earlier scriptures may provide supporting material in a Muslim reading. Deuteronomy 18, Isaiah 42, the Gospel promise of a later messenger and passages about Abraham’s descendants are often discussed. Each requires careful context, and none should be made to say more than it can bear. The Quran itself gives Muslims the confidence to explore these texts without needing a single debated verse to carry the entire case.
Faith with intellectual honesty
We can say: “I believe Muhammad is the final Messenger because of the Quran and his message. I also find some earlier passages meaningful as supporting signs.” That is more durable than claiming every disputed text is an undeniable prediction.
Texts and references for study
Primary texts: Psalm 110; Matthew 22:41–46; Mark 12:35–37; Luke 20:41–44; Quran 3:59; 4:171; 5:72–75; 5:116–117; 7:157; 33:40; 61:6; 112:1–4.
Study suggestions: read Psalm 110 in several Bible translations, including a translation that marks the Hebrew terms. Read the Gospel passages around Jesus’ question, not merely the quotation. For the Islamic view, read the Quranic verses in context with recognised tafsir and study a reliable seerah of Prophet Muhammad.
Conversation standard: use primary texts, state where interpretations differ, do not insult sacred figures, and leave final guidance to Allah.
How to discuss scripture fairly
- Quote accurately: include the full reference, translation and relevant context.
- Explain your reading: say “Muslims may read this as” when an interpretation is disputed.
- Respect other readers: disagreement is not proof that another community is dishonest or hostile.
- Keep tawhid central: Islam’s clearest case is the Quranic call to worship Allah alone.
- Seek knowledge: use reliable tafsir, biblical studies and qualified teachers instead of debate clips.
Truth does not need exaggeration. A careful Muslim can affirm the finality of Muhammad’s prophethood while speaking about earlier scriptures with accuracy, confidence and good character.
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