The Messianic Psalms

By Warren Baker, S.T.M., D.R.E.
Managing Editor, AMG Publishers, Chattanooga, Tennessee

The term Messianic Psalms is used to describe those Psalms containing prophecies regarding the Messiah. These Psalms are classified into two categories: the Suffering Messiah Psalms and the Royal Psalms.

The Suffering Messiah Psalms relate Christ’s suffering on behalf of sinners, especially Psalms 16, 22 and 40; see also Psalms 35, 41, 55, 69 and 109.

The Royal Psalms describe Christ as King, particularly with respect to His reign during the Millennial Kingdom and throughout eternity, especially Psalms 2, 45, 72 and 110. See also Psalms 18, 20, 21, 61, 89, 118 and 132.

Other Psalms speak of God’s rule or of Christ in an indirect way; although these Psalms may be prophetic, they are not Messianic; see Psalms 8, 9, 10, 14, 23, 24, 27, 31.5, 34 and 38.

How can we determine whether a particular Psalm is Messianic?

The first proof is based upon tradition. In other words, we should ask, “Did the Jews of antiquity view the passage as a prophecy of the coming Messiah?” or “Did the early Christian Church believe Christ uniquely fulfilled what was written?” The wording of the question the High Priest asked of Christ in Matthew 26.63 proves Jewish tradition held Psalm 2, on which his question was based, was truly Messianic, see also John 1.49.
The second proof is based upon the content of the Psalm itself. Regarding content, we need to ask, “Does the Psalm describe an event which could not possibly apply to anyone but the Messiah Jesus Christ?” In Psalm 45.7-8 and 110.5, the Name Adonai, meaning Lord, a Name reserved for God is applied to the King; this can refer to none other than Jesus Christ. Within any of the Psalms, there are general principles and truths which can apply to Christ, to the psalmist himself and to followers of God in general. To be truly Messianic, however, a Psalm must reveal some specific truth about Christ and must not contain anything in the immediate context which would disallow a Messianic interpretation.
The third proof comes from parallel Old Testament usage. For example, the Messianic content of Psalm 72.8 is reinforced by the parallel use in Zechariah 9.10.
The fourth and final proof and the ultimate confirmation a particular Psalm is indeed Messianic is the testimony of Christ and the New Testament to that effect. In Matthew 22.41-46, Jesus, using the text of Psalm 110.1 questioned the Pharisees regarding the Messiah. Jesus thus affirmed the Messianic content of Psalm 110 and the Jews, who did not question His interpretation of the Psalm as Messianic, affirmed Jewish tradition regarding the Psalm.

Hebrew poetry adds to the content of the Messianic Psalms by serving as an instrument of expression for what might otherwise be so overwhelming as to stifle the heart and vision of the psalmist. Whether the Hebrew pattern of rhyming ideas, instead of words, is used to describe Christ’s suffering or His coming glory, these poetic frameworks help to draw out the emotion of the moment. It not only allows for, but also prescribes by its very format the psalmist to give a detailed description of the event. The emotional descriptions and personal assessment of future events these Psalms give us help reinforce the literalness of their fulfillment. It is one thing to read a prophecy the Messiah will suffer, it is quite another to read detailed descriptions of His agonies.