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Psalms and Christ

Psalms 1–2; 8; 19–33; 40; 46

My God, my God, why hast thou forsaken me? Psalm 22:1

Introduction

The Book of Psalms was the songbook our Lord Jesus Christ sang from every Sabbath. While modern worship uses a vast array of hymnals and contemporary songs, in Jesus’ day, there was but one primary songbook: the 150 songs in Psalms. These divinely inspired poems served not only as the church’s main hymnbook throughout history but also as a guide to the Christian experience and spirituality for the New Testament church.

The Gospel writers used the Book of Psalms more than any other Old Testament text, treating it as a manual for the life and mission of Jesus Christ. Of the 283 direct Old Testament citations found in the New Testament, 116 were drawn specifically from Psalms.

The ancient division of the Psalms was into five “books”: Book 1 (Psalm 1–41), Book 2 (Psalm 42–72), Book 3 (Psalm 73–89), Book 4 (Psalm 90–106), and Book 5 (Psalm 107–150). Each of these books (except the final one) ends with a benediction—a formal expression of praise to God’s glory—occurring at the end of the final psalm in that section. This structural mirroring suggests that the Psalms were viewed as a complement to the Mosaic Law. 

Finding Christ in these ancient lyrics is not an arbitrary pursuit; it is a journey sanctioned by Jesus Himself. On the road to Emmaus, the resurrected Lord opened the minds of His disciples to understand that everything written about Him in the Law of Moses, the Prophets, and the Psalms “must be fulfilled.” This is why the New Testament writers referred to the Psalms more frequently than any other Old Testament book, seeing them as uniquely Christ-centered and essential to revealing the person and work of Jesus.

Some readers struggle to connect with psalms, finding them unclear or irrelevant today. Relating a psalm to Christ is like bringing a blurry viewfinder image into sharp focus. Viewing these songs through a Christ-centered perspective reveals them to be more than mere historical records; they are a window into the very heart and mission of our Savior.

Jesus Used the Psalms

As a faithful first-century Jew, Jesus sang, memorized, and prayed the Psalms regularly. He relied on them heavily during critical moments of His ministry: 

  • In the Wilderness: When Satan twisted Psalm 91:11-12 to tempt Him, Jesus responded with Scripture to assert His true obedience. It is noteworthy that Satan does not quote Psalm 91:13, which refers to Satan’s head being crushed as prophesied (Genesis 3:15).
  • Instruction in the Higher Law: Jesus incorporated the wording of Psalm 37:11 directly into the Beatitudes, declaring that “the meek shall inherit the earth”
  • Defending His Ministry: Jesus quoted Psalm 118:22 regarding the stone the builders rejected becoming the cornerstone—to confront religious leaders. 
  • On the Cross: During His crucifixion, Jesus voiced His deepest agony by quoting the opening line of Psalm 22:1 “My God, my God, why have you forsaken me?”. 
  • His Final Breath: His final words before dying, recorded in Luke 23:46, were a direct citation of Psalm 31:5 “Into your hand I commit my spirit.”. 
  • Post-Resurrection Instruction: Even after his resurrection, Jesus continued to use the Psalms as an educational tool. On the road to Emmaus and in subsequent appearances, he opened the minds of his disciples to understand that everything written about him in the Law of Moses, the Prophets, and the Psalms had been fulfilled.

Psalm 22 

Psalm 22 is one of the “twin pillars” of Old Testament prophecy regarding the mission of Jesus Christ. The other ancient pillar is the portion of Isaiah quoted by Abinadi in the Book of Mormon. 

Psalm 22 provides a vivid and detailed portrayal of his suffering, crucifixion, and ultimate triumph. By quoting its opening line from the cross—”My God, my God, why hast thou forsaken me?”—Jesus effectively used the entire psalm as a lens through which his followers should understand the events of His divine sacrifice. 

Here’s what we learn about the specific details about Christ’s crucifixion in this psalm:

1. The Agony of Forsakenness

  • Spiritual Isolation: The opening cry (v. 1) reflects the moment the Father withdrew his immediate presence, allowing Jesus to “tread the winepress alone” and complete the Atonement through his own free will.
  • Dual Periods of Suffering: Some Latter-day Saint writers suggest that the sufferer’s cry “in the daytime” and “in the night season” (v. 2) refers to Christ’s agony both in the Garden of Gethsemane and on the cross.

2. Physical Details of the Execution

  • Pierced Hands and Feet: Verse 16 contains what may be the clearest Old Testament prophecy of crucifixion: “they pierced my hands and my feet”. The Dead Sea Scrolls support the nature of His crucifixion by using the term “pierced” for Christ’s wounds, which He later encouraged His disciples to touch.
  • Extreme Dehydration: The psalm describes the sufferer’s strength being “dried up like a potsherd” and his tongue cleaving to his jaws (v. 15), which matches Christ’s statement “I thirst” in the Gospel of John.
  • Bodily Trauma: The descriptions of being “poured out like water,” having “bones out of joint” (v. 14), and a heart “like wax… melted” (v. 14) provide a poetic but accurate medical depiction of the physical toll of crucifixion, including the possibility that Christ died of a broken heart.

3. Social Humiliation and Mockery

  • Public Derision: Psalm 22 foretells that observers would “laugh me to scorn,” “shoot out the lip,” and “shake the head” (v. 7). This prophecy was fulfilled as the chief priests and elders mocked Jesus on the cross, specifically echoing the psalm’s words: “He trusted on the Lord that he would deliver him: let him deliver him” (v. 8).
  • Division of Clothing: All four Gospels record the fulfillment of verse 18: “They part my garments among them, and cast lots upon my vesture”. John’s Gospel adds the detail that the soldiers specifically cast lots for his “seamless” coat rather than rending it.
  • Character of Enemies: The persecutors are metaphorically described as “strong bulls of Bashan” (representing the haughty pride of the Jewish leaders) and “dogs” (representing the ritually impure or the Gentile Romans).

4. The Final Triumph

  • A Shift to Victory: Crucially, the psalm does not end in despair. It transitions in verse 22 to a note of triumph, with the sufferer promising to “declare thy name unto my brethren”.
  • Mission in the Spirit World: For Latter-day Saints, the latter part of the psalm (vv. 22–31) maps closely to Doctrine and Covenants 138, describing Christ’s visit to the “congregation” of the dead in the spirit world to declare liberty to the captives.
  • Universal Impact: The psalm concludes with a prophecy that “all the ends of the world” will remember and turn to the Lord, revealing that Christ’s suffering was the catalyst for a universal kingdom where even “all they that go down to the dust” will eventually bow before him.

Latter-Day Light

The restored gospel uniquely sees the latter part of Psalm 22 as a prophetic vision of Christ’s mission in the spirit world post-crucifixion. After describing the agony of the crucifixion in the first half, the psalm’s perspective changes in verse 22 to one of victory when the Savior proclaims, “I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.” Because of the specific details of Doctrine and Covenants 138, we can see the full value of these triumphant lines in the Psalms. Here are insights into His postmortal ministry:

1. The “Great Congregation” of the Dead

  • A Gathering of the Just: The “brethren” and “congregation” mentioned in Psalm 22:22 and 25 are identified as the innumerable company of the spirits of the just who had remained faithful and were awaiting their deliverance from death.
  • Awaiting Redemption: These individuals were assembled in the spirit world, having offered sacrifices in the “similitude of the great sacrifice of the Son of God,” and were rejoicing because the day of their redemption from the bands of death was at hand.

2. The Nature of Christ’s Preaching

  • Declaring Liberty: Upon His arrival in the spirit world, the Son of God appeared to this vast multitude, declaring liberty to the captives and preaching the “everlasting gospel”.
  • Organizing Messengers: From among the righteous spirits, Christ organized His forces and appointed messengers clothed with power and authority to carry the light of the gospel to those in darkness.
  • Testimony of the Father: Just as He did in His mortal ministry, Christ used this opportunity to testify of the Father’s goodness and His willingness to save those who had suffered through trials.

3. Everlasting Consequences

  • Universal Worship: The psalm concludes with a prophecy that “all they that go down to the dust shall bow before him,” showing that even those who have died will acknowledge Christ as the governor among the nations.
  • Preparation for Resurrection: This preaching prepared the spirits to have their spirits and bodies “united never again to be divided” so they might receive a fullness of joy through the resurrection.
  • A Message for All Generations: His message is to be declared to “a people that shall be born,” emphasizing that Christ’s victory in the spirit world ensures immortality and eternal life for all of God’s children.

Conclusion

These ancient songs are more than just historical artifacts; they are the living “Savior’s songbook,” the hymnal our Lord used every Sabbath. We can learn much about our Savior by looking for Him everywhere in the pages of the church’s first hymnbook. The Psalms speak to our hearts when we read through the lens of Jesus’ story.