Psalm 110:1

It should be obvious that neither claim is true. The King James always renders G-d's name as "LORD" in small capital letters. In Psalm 110:1, the first occurrence of "Lord" is in small capitals, but the second is not. This is because word rendered "to my Lord" is "l'adoni", which really means "to my master". G-d is telling the speaker's master to sit at His right hand. If the "master" referred to is also G-d, then monotheism requires that they both be the same Person. But then G-d is talking to Himself and needs to be put in a straitjacket.

The Christian interpretation of this Psalm has another difficulty. Whoever this verse is talking about will remain seated at G-d's right hand until G-d makes his enemies a footstool for his feet. But Jesus, at the second coming, is supposed to leave the Father's right hand and personally make his enemies a footstool for his feet. What Christianity should have is the wicked being destroyed supernaturally just prior to the second coming.

But who would David's master be, seeing that David, the composer of this Psalm, was the king of Israel? When confronted with the fact that the second occurrence of "Lord" really should be "master", Christians often contend that the only person David could have called "master" is G-d Himself. But recall that, while most of the Psalms were composed by David, they were played and sung by the Levites in the Temple (and in the tabernacle before the Temple was built). The Levites, of course, would have called David their master, since he was king over them. Since David was called a man after G-d's own heart, and since the Messiah must come from his descendants, it makes perfect sense to speak of him as sitting metaphorically at G-d's right hand. He also had many enemies during his reign and certainly ruled in the midst of them (Psalm 110:2). The Messiah, on the other hand, will rule in the absence of his enemies, as they will have been incinerated by G-d (Malachi 4:1-3). David also reigned in Jerusalem, as did Melchizedek (Genesis 14:18; the subject of the Psalm is called a priest after the order of Melchizedek in verse 4) and is granted primacy, like Melchizedek, in that the Messiah will come from his lineage (Isaiah 11:1). Jesus doesn't seem to have had anything in common with Melchizedek that he should be declared a priest after his order. Christians will object that Jesus is currently carrying out the functions of the priesthood by interceding for us with G-d; but what does it mean for G-d to intercede with Himself? The definition of intercession is mediation between two parties, both of whom are distinct from the intercessor. If Jesus is G-d, then he is not interceding for us; he is G-d interacting directly with us, without benefit of a mediator. In light of the above, it is much more tenable to hold that the Psalm is speaking about David than that it is speaking about Jesus.

    The Bible teaches that there is a Divine Godhead (Trinity) and it is
      comprised of three distinct entities that are one in unity and purpose.
      A very clear illustration of these distinctions can be seen in Matthew
      3:16-17, "And ¹Jesus, when he was baptized, went up straightway
      out of the water: and, lo, the heavens were opened unto him,
      and he saw the  ²Spirit of God descending like a dove, and
      lighting upon him: And lo a  ³voice from heaven, saying, This is
      my beloved Son, in whom I am well pleased."

    The term "One In Unity" is revealed in the passage of Jesus' prayer, "And
      now I am no more in the world, but these are in the world, and I
      come to thee.  Holy Father, keep through thine own name those
      whom thou hast given me, that they may be one as we are" (John
      17:11).  "And the glory which thou gavest me I have given them; that
      they may be one, even as we are one" (John 17:22).

    God is both the Father and the God of Yeshua and He is not Jesus
      Christ.  "Blessed be the God and Father of our Lord Jesus Christ,
      which according to his abundant mercy hath begotten us again unto
      a lively hope by the resurrection of Jesus Christ from the dead"
      (II Peter 1:3).

    Therefore, the Divine Trinity can be illustrated by the evidence of three
      separate and distinct persons, of which each one has His own individual
      spirit body, personal soul, and personal spirit.  It was this construct of
      design that God used when making human beings.  "And God said, Let
      us make man in our image, after our likeness..." (Genesis 1:26).
      Therefore, the body, whether spiritual or physical, merely provides
       housing for the soul and spirit.

    Thus, "The invisible things of him from the creation of the world are
      clearly seen, being understood by the things that are made, even his
      eternal power and Godhead; so that they are without excuse"
      (Romans 1:20). 

    In addition, after God had created Adam, He said, "...it is not good that
      the man should be alone; I will make him an help meet for him ...
      Therefore shall a man leave his father and his mother, and shall
      cleave unto his wife; and they shall be one flesh" (Genesis 2:18-24).

    The Father is the head of Christ (I Corinthians 11:3), the Son is the Only
      Begotten of the Father (John 1:14), and the Holy Ghost proceeds forth
      from both the Father and the Son (John 14:16; Acts 2:33-37).

    While some may think it is very difficult to understand the meaning of the
      Divine Trinity, it really is quiet simple, if we will quit trying to contradict 
      God's Word, and simply take what He says by FAITH.  "For now we see
      through a glass, darkly; but then face to face: now we know in part; 
      but then shall I know even as also I am known" (I Corinthians 3:12).

Jesus now sets on the right hand of His Father while His Kingdom seed that He sowed prior to His crucifixion matures of fruit, awaiting His final harvest (Matthew 13:37-43). 

With regard to all wickedness being destroyed prior to or immediately following the second coming of the Messiah, the Bible makes it clear the "Last Enemy" to be destroyed will be [Death] (I Corinthians 15:26-28).  Satan will be bound a 1,000 years during the Millennial Reign of Yeshua, "And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be lossed a little season" (Revelation 20:1-3).

The fire spoken of in Malach 4:1-3, "For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch: ..."  This day is the "Great and Notable Day of the Lord", the second advent of Christ.  The fire that will burn up the proud and the wicked like stubble, leaving nothing of their bodies, will be the fire and brimstone spoken of in Ezekiel 38:17-23 and the flaming fire that will go out before Christ and His angels and Saints. 

This is the consuming fire of the battle of Armageddon on the day of Christ's second advent.  The proud and the wicked will not be consigned to the eternal Lake of Fire until after the second resurrection, but are currently being temporally held in Hell (Luke 16:19-21).  They will be resurrected and judged at the Great White Throne judgment and rewarded according to their deeds done while in the body (Revelation 20:13).  Then, they shall be cast alive, never to burn up, into a lake of fire to be tormented both day and night forever. (Isaiah 66:22-24; Matthew 25:41,46; Mark 9:41-49; Revelation 14:9-11; 20:11-15).  

Thus, the "burning up" of this passage only refers to the death and destruction of the mortal, physical body and not to the death of the eternal soul, spirit, and resurrected body. 

The Messiah was not to come after the "linage" of Melchizedek, but rather after the [order] of the great high priest Melchizedek (Psalm 110:4).  The Hebrew word for "order" is "dibrah" meaning a reason, suit or style.  This [dibrah] does not refer to a physical or biological lineage, but a likeness or similarity to individual characteristics.  Melchizedek had no genealogical record of his beginning of days nor his ending of days and he was an elected high priest of God.  Thus became the likeness of Yeshua in relation to His eternal Father.  "In the beginning was the Word, [Not Yeshua] and the Word was with God, and the Word was God.  And the Word was made flesh, [Yeshua] and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the father,) full of grace as of truth" (St. John 1:1,14). 

Jesus' biological lineage to the tribe of Judah (Isaiah 11:1) through Joseph was one of adoption.  The Bible teaches that while the Mosaic Law forbade the removal of inheritance from tribe to tribe, "So shall not the inheritance of the children of Israel remove from tribe to tribe: for every one of the children of Israel shall keep himself to the inheritance of the tribe of his fathers" (Numbers 36:7),  exception was made for adoption. 

"Now Sheshan had no sons, but daughters.  And Sheshan had a servant, an Egyptian, whose name was Jarha.  And Sheshan gave his daughter to Jarha his servant to wife; and she bare him Attai" (I Chronicles 2:34-35).  Although, the Mosaic Law forbade this, "This is the thing which the LORD doth command concerning the daughters of Zelophehad, saying, Let them marry to whom they think best; only to the family of the tribe of their father shall they marry" (Numbers 36:6). 

Thus, an Egyptian became heir to Sheshan by marring his daughter.  The father's inheritance could then remain in the family through the daughter.  To this end, the adopted son of Sheshan became a son and a legal heir of the tribe of Judah
(vs. 34-41). 

So the priesthood of the Messiah after the order of Melchizedek is as follows: 

"For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood. And it is yet far more evident: for that after the similitude of Melchizedek there ariseth another priest. Who is made not after the law of a carnal commandment, but after the power of an endless life. For he testifieth, Thou art a priest for ever after the order of Melchizedek. For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof. For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh to God. And inasmuch as not without an oath he was made priest: (For those priests were made without an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchizedek:) By so much was Jesus made a surety of a better testament. And they truly were many priests, because they were not suffered to continue by reason of death: But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. For such an high priest became us, who is holy, harmless, undefiled, separate form sinners, and made higher than the heavens; Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself. For the law maketh men high priests which have infirmity: but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore" (Hebrews 7:14-28).