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that he would call “his Lord” any dead prophet or saint,
such as Abraham or Jacob, for whom the usual and
reasonable term was “Father.” It is equally conceivable
that David (pbtuhem) would not use the appellation “my
Lord” for any of his own descendants, for whom,
too, the usual term would be “son.” There remains,
besides God, no other conceivable being who could be
David’s Lord, except the noblest and the highest man
of the race of mankind. It is quite intelligible to think
that in the sight and choice of God there must be a
man who is the noblest, the most praised, and the most
coveted of all men. Surely the Seers and the Prophets
of old knew this holy personage and, like David (pbuh) ,
called him “my Lord.”

Of course, the Jewish Rabbi’s and commentators
of the Old Testament understood by this expression
the Messiah, who would descend from David (pbuh)
himself, and so replied they to the question put to
them by Jesus (pbuh) Christ as quoted above from
Matthew (xxii.), and the other Synoptic. Jesus (pbuh)
flatly repudiated the Jews when he asked them a
second question: “How could David (pbuh) call him
‘my Lord’ if he were his son?” This question of the
Master put the audience to silence, for they could
find no answer to it. The Evangelists abruptly cut
short this important subject of discussion. To stop
there without a further explanation was not worthy
either of the Master or of his reporters. For, leaving
the question of his god-head, and even of his
prophetical character, aside, Jesus (pbuh) as a teacher
was obliged to solve the problem raised by himself
when he saw that the disciples and the hearers were
unable to know who then that “Lord,” could be!

By his expression that the “Lord,” or the “Adon,” could
not be a son of David, Jesus (pbtuhem) excludes himself from