Psalm 22: The Crucifixion of the Messiah

Psalm 22 is one of the most well-known psalms, primarily because Jesus quotes from the opening line on the cross, “My God, my God, why have you forsaken me?” (Matthew 27:46). The first half of Psalm 22 (vv. 1–21) is a lament of terrific suffering about an individual who has been beaten, pierced, and mocked, but in the second half (vv. 22–31), there is a sudden change as the whole earth is praising God.

Is Psalm 22 Messianic?

Many scholars today deny Psalm 22 in its original context as a messianic prophecy; however, the context of the book of Psalms and the linguistic connections between the surrounding psalms (20–24) reveal the messianic nature of Psalm 22.1

The context of the book of Psalms and the linguistic connections between the surrounding psalms (20–24) reveal the messianic nature of Psalm 22.

Psalm 22 is a psalm “of David” (מִזְמ֥וֹר לְדָוִֽד); it is not a psalm about David.2 This is not surprising since David, the sweet psalmist of Israel, was raised up concerning the Messiah (2 Samuel 23:1, LXX). It would not be strange for David to write about the Messiah in psalms since the Hebrew Scriptures connect music and prophecy (1 Chronicles 25:1–6) and even use poetry to prophesy about the coming Messiah (see Genesis 49:2–27; Numbers 24:7–9, 15–19; Isaiah 11:1–9). The Hebrew Scriptures tell us that the Messiah would be a descendant of David who would reign forever (2 Samuel 7:13–16; 2 Chronicles 17:11–15; cf. Psalm 89:3–4, 36).

The messianic reading of Psalm 22 is supported by the immediately preceding psalms and the book’s introduction (Psalms 1–2).3 This can be seen from the intertextual connections between Psalm 1 and Psalm 2 and between Psalm 19 and Psalms 20–24. Psalm 1 is about the supremacy of the Torah while Psalm 2 is about the messianic King (Son). Psalm 19 also asserts the supremacy of the Torah while Psalms 20–24 are about the messianic King.

The repeated language between Psalms 20–21 and Psalms 21–22 indicates they were deliberately placed together.4 Psalms 20–21 speak of the messianic king who is given salvation out of trouble (Psalm 20:5–6, 9; 21:1, 5, 7). Psalm 20 refers to the king as God’s “anointed” (messiah) whom he will save (see Psalm 20:6, 9). Psalm 21 shows that the king’s salvation includes blessings, a crown, length of days, glory, and majesty (Psalm 21:2–5). In Psalm 22, however, the king cries out that the promised salvation is distant from him (Psalm 22:1). Instead of salvation, Psalm 22 begins with the king experiencing suffering and death (Psalm 22:15–21) but ends with him receiving worship among the nations (Psalm 22:22–31).

Psalm 23 explains how this restoration came about; the king’s life is restored to him, and he dwells in the house of the Lord forever. Psalm 24 then describes the moral perfection for the one who is to ascend the hill of the Lord; the king is none other than the divine Lord (Yahweh).

Psalm 22 and Crucifixion

Psalm 22:16 (22:17 in the Hebrew Scriptures) is one of the most debated verses in the Hebrew Scriptures. The debate is over whether Psalm 22:16 originally read “like a lion” or “they pierced.” Although there are several variant readings of Psalm 22:16, the fundamental difference can be seen between the Masoretic Text of the Hebrew Scriptures and the Greek translation of the Hebrew Scriptures, the Septuagint (LXX).5 Based upon the Masoretic Text, the Jewish Publication Society (JPS) translates Psalm 22:16 [22:17], “Dogs surround me; a pack of evil ones closes in on me, like lions [they maul] my hands and feet.”

The Masoretic Text reads “like a lion”6 (kāʾărî) but lacks a verb, so the JPS have added the verb (maul) to make sense of the action of the lion. This translation avoids the messianic reading making it more satisfactory to Judaism. There are, however, textual reasons to reject the reading “like a lion.” Dr. Seth Postell argues that the literary structure of Psalm 22 shows why verse 16 should not read “like a lion” but more likely reflects a verb that has to do with piercing.7 Postell demonstrates, from the work of other scholars, that in lament psalms the psalmist normally offers up a complaint to God but with every complaint there is a specific request, and in the parallelism of Psalm 22, the specific complaints are dealt with by specific requests (see below chart).8

If Psalm 22:16 were a complaint, “like a lion,” then it does not have a parallel request in Psalm 22:20. However, the parallel “sword” in Psalm 22:20 fits with “piercing” in Psalm 22:16.

Psalm 22:16 in the Septuagint reads, “For dogs have surrounded me; a gang of evildoers has closed in on me; they pierced my hands and feet.” The translation “they pierced” is the Greek word “ōruxan, from the verb orusssō, ‘to dig/excavate’ or ‘to perforate/pierce,’ apparently a translation of the Hebrew verb k’rû (‘they pierced’).”9 The Septuagint shows that Christians did not corrupt the text of Psalm 22:16 to make it fit with the crucifixion of Jesus.

The description of the suffering of the Messiah in Psalm 22 fits with crucifixion as his bones are out of joint, his tongue sticks to his jaws, his hands and feet are pierced, and his garments have been divided (Psalm 22:14–18). The details in Psalm 22 describe the crucifixion of the Messiah (the king).

Psalm 22 and Matthew’s Gospel

Psalm 22 is especially important in understanding Jesus’ crucifixion and his commission to disciple the nations. Matthew 27 cites or alludes to Psalm 22 several times in the account of Jesus’ crucifixion (cf. John 19:23–24). Crucifixion was the most painful and shameful form of being put to death in the ancient world. Roman soldiers usually tied the condemned person to the cross, but in some instances, they accelerated their death by nailing their wrists as well (John 20:25). The condemned person was stripped naked, which would be especially shameful to a Jewish audience (Genesis 3:7, 10; 9:23). Matthew 27:35 tells us that after the Roman soldiers had crucified Jesus, “They divided his garments among them by casting lots.” This is a direct allusion to Psalm 22:18, “They divide my garments among them, and for my clothing they cast lots.” Lots were cast for Jesus’ clothing because death was inescapable and imminent.

Matthew 27:39 notes the mocking attitude Jesus had to endure from those who passed by him “wagging their heads,” which reflects the language of Psalm 22:7, “All who see me mock me; they make mouths at me; they wag their heads.” These people were repeating the slanderous charge made against Jesus in his trial (Matthew 27:40; cf. 26:61). Matthew 27:43 also describes the mockers from the Sanhedrin (chief priests, scribes, and elders), citing Psalm 22:8, “He trusts in the LORD; let him deliver him; let him rescue him, for he delights in him!” The mocking attitude of the Sanhedrin shows that they are enemies of God’s Messiah.

Matthew 27:45 notes at the sixth hour (noon) of Jesus’ crucifixion, there was darkness over the land until the ninth hour (3 p.m.). Then about the ninth hour, “Jesus cried out with a loud voice, saying, ‘Eli, Eli, lema sabachthani?’ that is, ‘My God, my God, why have you forsaken me?’” (Matthew 27:46). Jesus quotes directly from Psalm 22:1.10 Jesus’ cry “my God” (the Father) is not a lack of faith but complete trust in him who was with him in his suffering (cf. John 16:32). Jesus would have known that Psalm 22 ends with the victory and triumph of the Messiah. Psalm 22 goes from the death of one to the praise of many for the one who suffered and died for many (Psalm 22:22–31). Matthew’s use of Psalm 22 shows that he saw it as a prophetic prediction about the Messiah.

Jesus would have known that Psalm 22 ends with the victory and triumph of the Messiah.

In Psalm 22 after the Messiah’s victory over death, he tells of the Lord’s name to “my brothers” (adelphois mou, LXX) and will praise the Lord in the midst of the congregation (Psalm 22:22; cf. Hebrews 2:12). After his resurrection, Jesus, for the only time, refers to his disciples as “my brothers” (adelphois mou, Matthew 28:10). Since Jesus uttered the opening words of Psalm 22 from the cross, it is not surprising that he again alludes to Psalm 22 after his resurrection. In Matthew 28:18–20, the risen Jesus commissions his disciples to disciple all nations, which reflects the language of Psalm 22:27–28. Psalm 22 shows the Messiah’s work of redemption includes both his suffering and the worship of the nations.

Psalm 22 is not about David, but it is about the Son of David, Jesus the Messiah, the one who suffered and died by crucifixion but rose victoriously from the dead and now receives worship from the nations.