Psalm 22, titled "The Hind of the Dawn," is a profound prophetic depiction of Christ's crucifixion, moving from His cry of abandonment on the cross to the declaration "It is finished." The sermon explores the psalm's symbolic interpretation, identifying the "bulls of Bashan," "wild ox (or buffalo)," "dogs," and "lion" as representations of the forces that afflicted Christ, culminating in the "sword" of God's judgment. It further unpacks four Messianic titles: "worm" (representing His crushed humanity), "my darling" (His unique deity), "leader of praise" (His role in the redeemed congregation), and "governor among the nations" (His future reign). The sermon concludes by highlighting the literal fulfillment of the psalm's prophecies concerning the crucifixion, including the casting of lots for His garments and the piercing of His hands and feet, and the prophetic blessings that flow from His atoning death for Israel and all nations.
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psalm twenty two now i'll read the title at the beginning psalm twenty two so the chief musician upon i jealous shahar a psalm of david and i should say that these two hebrew words at the beginning of the psalm mean the hind of the dawn or the hind of the morning. And I believe the key to the interpretation of the sound is hanging at the door, the hind of the morning. We shall read the sound itself.
My God, my God, why hast thou forsaken me? Why art thou so far from helping me and from the words of my glory? O my God, I cry in the daytime, but thou hearest not, and in the night season, and am not silent. But art holy, O thou who inhabitest the praises of Israel. Our fathers trusted in thee. They trusted in thou didst deliver them. They cried unto thee and were delivered. They trusted in thee and were not confounded. But I am a worm and no man. Our approach of man and despised by the people. All they who see me laugh me to scorn.
They shoot at the lip. They shake the head saying, He trusted on the Lord that he would deliver him. Let him deliver him, seeing he delighted in him. Without he that took me out of the womb, let us make me hope upon my mother's breast. I was cast upon thee from the womb, nor my God from my mother's body. Be not far from me, for trouble is near, for there is none to help. As many bulls have compassed me, strong bulls of nation have beset me round. They gift upon me with their mouth, like a ravening and a roaring lion. I am poured out like water, and all my bones are out of joint.
My heart is like wax. It is melted in the midst of my vows. My strength is dried up like a matured, and my tongue cleaveth through my jaws, and thou hast brought me into the dust of death. For dogs have compassed me. The assembly of the wicked have enclosed me. They pierced my hands and my feet. I may count all my bones. They look and stared upon me. They parked my garments among them and cast lots upon my vesture. But be not thou far from me, O Lord. O my strength, his deed to help me. Deliver my soul from the sword, my only one, my darling.
from the part of the job. Save me from the lion's mouth, for thou hast heard me from the horns of the wild ox. I will declare thy name unto my brethren. In the midst of the congregation will I praise thee. Ye who fear the Lord, praise him. All ye that seed of Jacob glorify him, and fear him all ye that seed of Israel. For he hath not despised nor apart the affliction of the afflicted, Neither have he hidden a stake from him. But when he cried unto him he heard, My praise shall be of thee in the great congregation. I will pay my vows before them that fear him.
The meek shall eat and be satisfied. They shall praise the Lord and seek him. Your heart shall live forever. All the ends of the world shall remember and turn unto the Lord. and all the kingdoms of the nation shall worship before thee. For the kingdom is the Lord, and he is the governor among the nations. All they that are planted on earth shall eat and worship. All they that go down to the dust shall go before him, and none can keep alive his own soul. A seed shall serve him. It shall be a country to the Lord for a generation. They shall come and shall declare his righteousness.
onto a people that shall be born, that it is finished, that he has done this. The Psalm commences with a cry upon the cross, and with the darkness. Now the Psalm ends with another cry from the cross. In the Septuagint version, the word here is it is finished. So the Psalm is between two cries of the Lord Jesus upon the cross. I thought tonight I would like to speak about the crucifixion of the Lord Jesus, and it's found in this wonderful composition. It has often been pointed out that there are two great subjects in Holy Scripture.
The first is the First of Christ. Right from Genesis right through to the book of Revelation, it is all about him. And if you look far enough and long enough, you'll find that everything is heads up. and the kinsman, Redeemer, Avenger, the Goel, the Lord Jesus Christ himself. That is a major subject in Holy Scripture. So the second great subject in Scripture is the crucifixion. That is the atoning victorious death of the Lord Jesus upon the cross. And in every part of the Bible, right from Genesis right through to the book of Revelation, we find... the atoning death of the Savior brought before us.
Or if we were to look at the Pentateuch, that is the first five books from the Bible, there you get the foreshadowing of children. In each book of the Pentateuch, Genesis, Exodus, Leviticus, and Numbers in Deuteronomy, there's an outstanding chapter in each one of these books that speak of the sacrificial death of Christ upon the cross. It would be interesting to Luke, I think, They're not there by chance. It's a wonderful picture we get in each of these books. Genesis, Exodus, Leviticus, Numbers and Deuteronomy. In the book of Genesis, it is Genesis chapter twenty-two.
And in the book of Exodus, it is Exodus chapter twelve. That is the Passover. In the Luke of Leviticus, there it is chapter sixteen. That is the day of Yom Kippur. The day of atonement. And in the book of November, it is chapter nineteen. And there we get the red heifer mentioned. The ashes of the red heifer, a beautiful picture of the work of Christ upon the cross. And in the book of Deuteronomy, it is chapter twenty one. And there we find a man who is signed upon a cross for the curse of God. So in the book, in the Pentateuch, we find the foreshadowing on this type and picture, on illustration, we get the death of Christ.
Now when we come into the Book of Psalms, not only do we get these Messianic Psalms, on this a complete picture of the person of the Lord Jesus, every faith of the person and work of Christ we get in the Book of Psalms. And there are four great Psalms that speak of the death of Christ upon the cross. And here we get, say, feelings of suffering. And the book of Psalms were taken into the sanctuary. And in the sanctuary we find the Lord Jesus on what he's thinking and the thoughts that are going through his mind. So in the book of Psalms here we get the feelings of Christ upon the cross.
We turn over to the New Testament and in the four Gospels there we get the facts. In Matthew and Mark and Luke and John is an account of the death of Christ upon the cross. They are not contradictory. We have to put all four together because there is a fourfold picture of the Lord Jesus on a suffering from death in the four mountains. But to put it in a nutshell, it's the historical facts concerning the crucifixion that we find in the four mountains. When we come into the Epistle, there we get the fragrance of Calvary. There are three great outstanding words. in the epistles concerning the death of Christ.
One is the death of Christ. That's from the epistles of the Romans. In the epistles of the Gerasians, it is the cross of Christ. And in the epistles of the Hebrews, it is the blood of Christ. These are the three great terms in the epistles that speak of the death of Christ. When we get a third doctrine in the way, and we get the fragrance of that sacrifice that was offered upon Chaldee Scott, And then we're going to come into the final book of the Bible. That is the book of Revelation. There we get the fruits of Calvary. So put it in a nutshell. The Pentateuch, it is the foreshadowing. In the Psalms, it is the feelings of Christ.
And in the Gospels, it is the historical text. In the epistles, there we get the fragrance of Calvary. And finally, in the book of Revelation, there we get the fruits. of that great work of the Savior upon Calvary's God. And my beloved friends tonight, it's well worth our part to desire, to dwell and think for a moment or two of the sufferings and dead of the Savior. It is the great fundamental fact of our salvation, on of which we base all our hopes for time and for eternity on what happens at Golgotha, when Christ gave his life vicariously and victoriously for us upon the cross.
I want to confine myself here this evening to this beautiful song. And I want to point out that there are four different interpretations of it. Don't get scared. I'm not going to go into a lot of details about these four interpretations. But I think to get the real meaning of this beautiful song, this poetic interpretation of the head of the principle on the cross, I think that it's very important to notice four different things that are said in the song concerning the person of the Lord Jesus. Our mission is the beginning because the key is hanging at the door to the first interpretation.
What is the symbolic interpretation of the death of Christ upon the cross? The symbolic Thank you dear. I feel sorry when someone has to take a child out. I have the greatest sympathy for anyone who has to do that. I remember myself when I was a small child at a conference where there were three thousand people there and I was just behaving myself and my mother picked me up and took me out. I was a little bit ashamed that, you know, I have the greatest sympathy for parents.
that have small children. And I certainly would be the last one to criticize them anyway. God bless them. We're glad to see you. And bring the children right from the time that they're born. Bring them on to the Psalms of the Word of God. But in any case, the first interpretation of the Psalm that I want to speak about is the symbolic. You notice the words that are at the beginning and the introduction to the Psalm. The title of the Psalm is, I jealous shatter. And those two Hebrew words mean the hind of the ground. Now the hind is the female animal. The heart is the male animal.
And if we were to turn over to the Pentateuch that was already mentioned in the Levitical Economy, when an animal was brought for sacrifice, it was always, always definitely chosen for the burnt offering. It was a bull, the firstborn of the herd, the bull. The highest offering that could be offered was an animal. The son of the herd is the literal translation of the word. And they authorized it using a bull. But actually it was the son. It was a bull of the herd. The firstborn bull of the herd was the animal that was offered.
And then again it was a sheep that could be offered. and the lamb, and the goat, and the kid of the goats, and then we'll eat a two turtle dogs or two young pigeons. Now these were the different sacrificial animals that were not responsible for the physical economy. You don't find that in the song. But what we get here is the heart and the hind. And both of them are beautiful, beautiful pictures of the Lord Jesus. And we find that the hind here, the hind of the dog, us four or five enemies that bring it down into the dust of death. And I would suggest that these five animals, of these five different things that bring the height of the dawn, down into the death, down to the dust of death, is the symbolic interpretation of the song.
Many, many times in my life in Africa, I've used to sleep beside a fire. and traveling maybe twenty miles a day along a native path. I always wanted to get up before God, and I get some part of the journey done before the heat of the day. And I happened to find the heat beside the fire along with the men. They were tearing up the load. I started off along that native path, and the early God, just as the sun was just coming up over the horizon. And walking along that path, and taking a sudden turn in the path, They're expanding the sound of the gun.
I can't imagine a more beautiful creature than a female deer. It's a beautiful animal. I usually carry the gun. See if it had been a lion. Or if it had been a leopard. Or a hyena. Or a morsha. Or any of these different animals. And of no compunction whatever. Of lifting the gun. On defending myself. behind of the dome. That little creature, my owners had a compunction in killing deer. We never did it except for food. But see that beautiful little creature tripping along with its long legs and the little slender face and the sticking the leaves as it's going along, taking a bite here and the bite there.
And they've already gone. It's one of the most beautiful pictures imaginable. The last time I was here at Turkey, France, somebody pooped me out. And we saw a few deer right here. Beautiful, beautiful creature. And this is the lovely, lovely picture we get here of our Blessed Lord, the Sign of the Down. But when we come down through the Psalm, we find five different enemies that bring that beautiful creature, that picture of the Lord Jesus Christ, bring it down to the dust of death. So the only defense the height of the dawn has, is first of all, a very keen sense of smell.
And also, it is able to take off. That's quite a risk. There is no defense apart from that. And a keen sense of smell, and also the tank that is able to get out of the way, as fast as possible. But here in this song, the height of the dawn, a picture of our Blessed Lord, he has a number of enemies. And they're all mentioned here. Now, the first one is the bull of Gatian. That is the first one. The Lord here, in mentioning his sufferings, he speaks about the bulls of Gatian. Now, we're not using our imagination at all to find out who the bulls of Gatian were.
If I were to turn over to the book of Amos, chapter four and verse one, we would find that the bulls of Gatian there are synonymous, or they're symbolic. of the responsible leaders of the nation. The chief priests, the scribes, those that have the responsibility of governments in the nation, they were the fools of the nation. Uncertainly, they were responsible for the death of the Lord Jesus upon Tel Aviv's cross. I mentioned the fact this morning that there was a meeting of Council of the Sanhedrin. Do you remember the different members that were there? First of all, the Lord was taken through Pannis, the high priest.
He was the honorary high priest at that time. But Caiaphas had succeeded him. And Caiaphas was a man that did not have any reputation at all. I'm not going to go into detail about him, but I understand he was so particularly when he was offered sacrifice, he generally wore white gloves when he was doing it. He didn't want to stand his hands on doing it. And he was the man that interrogated the Lord. At that time, so when he's brought before the son Hadrian. And everything that he asked the Lord, we remember the Lord remained silent. But finally, when he put the Lord in awe, he said, I am sure of thee by the living God.
To tell us whether thou be the Christ or no. Then the Lord stood up. And he used the divine title. And he said, I am. And he confessed that he was the Christ. And moreover, he said, One day you'll see the Son of Man coming into his glory. And immediately clapped that wicked man that had no reputation at all. He tore his skull. And he said, You've spoken blasphemy. Spoken blasphemy. And he was condemned to death by what he said. Oh, I love to hear that tremendous title, Paya. Do you get it in Gethsemane, when the Lord was arrested? when they came to arrest him, King Gethsemane.
And he said, Who seek ye? The Lord, they said, Jesus of Nazareth. And the Lord stood up, and he said, I am. I am. He used the divine title, and he used it twice. And at the second time, when he used the title, he read that they went back forward and fell to the ground. All those are flashes of deity, and of dignity, one who was being arrested. But as it was brought before the high priest, Caiaphas, on the fact that he confessed that he was the Son of God, that he was not an offensive flesh. He said, I am. Then he was condemned for blasphemous. Then he was taken before Herod.
And there, as we mentioned this morning, on a political basis, a political charge, he was condemned to death. So the bulls of nation here are the responsible leaders of the Jewish nation. They said, it should not be upon our heads, unto none of our children. And there that blood remains, said the present day. They were responsible for condemning him and standing outside while his chest was found. And they cried, Crucify him, Crucify him. So first of all, the bulls of nation. The second one that's used here is a word in the Amphanite version.
It's called the Unicorn. I don't need to tell you that there ever was an animal called the Unicorn. It was a mythical animal. In the version, the Amphanite version, in the time that it was written, apparently the translators did not know the meaning of the Hebrew word. The Hebrew word is ream. R-E-E-M, lean. On the word, it was found out to mean the one dot or the buffalo. On many of the versions today, that is the way that it is translated. Here we find the buffalo. You know, I believe that the buffalo is one of the most dangerous animals in the forest.
I know a little bit about animals. I spent my life... more than twenty years of it, and in contact with every time of wildlife, and I would rather be the lion, on a path any day, than be the buffalo. Especially in a herd. If you meet a herd of buffalo, and if you happen to wound one or shoot one, the whole herd will come for you. And unless you get out of the way pretty quick, they'll come and they'll put that mantlet head down, and they'll punch you down with the ground. and they'll trump you up under their feet and they'll absolutely turn you into a pup. The buffalo, especially when it's in a mob, in a herd, it is the most dangerous animal.
I don't know who they did at all to say that. I would rather meet a lion. I would rather meet a leopard. I would rather meet some of these other animals, but a buffalo, especially when it's in a mob, then it's one of the most dangerous animals possible. What does it represent? It represents that crowd that stood outside Pilate just as well and cried at the top of their voice, Crucify Him, Crucify Him, Crucify Him. First of all, we get here the bull of Asia. And then secondly, we get the wild ounce or the buffalo. Did you ever see a lynching moth?
You know, it's not very common to see in the day, but I have seen a mob of people who, ordinarily, if they were alone, wouldn't do things. But when they're in a mob and they're after a person that they want to kill, you know, they seem to completely lose their sense. A lynching mob is one of the most horrible things to see. and that is what happened to our love. Oh, that mob that stood outside Pilate's judgment hall and appalled for his wife, I believe that is representative of the wild ox or buffalo.
Now, the third animal that's mentioned here is the dog. The dog that's mentioned. The Lord here, he speaks about it. I believe that the dog represents the Roman soldiers, the Gentiles that we spoke about this morning. that pulled the hair from his face, on the men that took him outside, that little band of men that took the spear and thrust it into his side, that nailed them to the cross. I believe that that is the job. More Gentile world power was there at the cross. And then the next one that's mentioned is the lion. And I don't mean to tell you that the lion, it represents Satan.
Simon Peter said, your adversary, the lion, the roaring lion, he walked them out, seeking human-made above. You know, there were no angels on the ground. There was angelic help in Gethsemane. We read that an angel came and strengthened him. When his sweat was, as it were, falling down to the ground, great grass and blood falling down to the ground, there was angelic help. But on Calvary's cross, There was no angelic help there. Instead of that, Satan was there. The Lord said, this is your arm on the part of darkness. Under Isabel's serious vantage in the book of Colossians, speaking about principalities and powers that surrounded our Lord amid the darkness of Calvary.
Satan was there at the cross. But the Lord, he had a cry. My God, my God, why has God forsaken me? Oh, the lion was there. So here are four different animals that are mentioned, and I believe that symbolically they represent Mark's hatman and Chalvray of the crucifixion. But then the last one that's mentioned here is the sword. It was the sword that brought the hand of the gun, the gun into death. Who do you think held that sword? It was Almighty God. Jehovah bad his sword away O Christ it woke and stayed Thy blood the flaming blade must lay thy heart its sheath must be All for my sake my peace to me my sleep that soar from me You know these are the five things that brought the height of the dawn Turned into dead and this is the symbolic Interpretation of the song and I think when we get The fact that the title is the hind of the dawn on these four things responsible for the sword of the end for bringing the hind of the dawn into
death, it gives a tremendous picture, a symbolic picture of the death of the Lord Jesus. Many years ago, I was translating the twenty second Psalm into the song of a language, a language that never had been committed to writing. And when I came to this word, the dust of the dead, than just the dead. I was rather disturbed. You know, we know that our Blessed Lord, when he died upon the cross, poured his head in death, and when careful hands took him down from the cross, and laid him in the tomb. I believe that there was no deterioration there. As far as we are concerned when we die, immediately breath leaves the body.
Immediately deterioration starts. But we don't find that in that blessed body of our Lord. That body was preserved for resurrection. And time had Joseph of Arimathea and Nicodemus. They took his body down from the cross. And they wrapped it in linen cloth. And smite it. A hundred pound grit of spices in the body. And they carried that body into the tomb. And there they did it. Until the resurrection morning. And the stone was rolled through the door. If you know there was no deterioration there, we read about ourselves, just the dust. Just thou art.
And thus thou shalt return. And as far as we're concerned, that's three of us, but it wasn't true of Christ. And I was rather disturbed. We get the word here, dust. And I took the trouble to get four different accidents. And I tried to find out what the word just meant. And I found that in certain passages in the Old Testament, it is translated as dust. That's one passage. In Numbers chapter nineteen, we'll read about the ashes of the red heifer. That animal, it was stained, and it was completely reduced to ashes. And those ashes were used with water for cleansing when a person has been ceremoniously deprived.
And the astounding thing is, the word is A-B-H-A-R, the Hebrew word. That is the word that's used in Numbers nineteen. And it's the word that you use here in Psalm twenty-third. God has wrought me into the dust of death. So there is the symbolic, the symbolic interpretation of the sound. A second one that I want to look at is four great messianic titles. Let me find them in the sound. Let me mention them. The first one is a worm. I am a worm and no man. What is the term that the Lord used for himself? Now the second one that he uses after is, my darling.
Eubrey, in his translation, he uses the word, my beloved one, my only one. Actually, the word is the monogenes in the Septuagint. The monogenes, the only forgotten one. My darling. And the Lord, he prayed, deliver my darling from the power of the Tao. My darling. The monogenes, the only one. That is the second messianic title. Further down on the psalm, we read about he will be the leader of praise in a coming day. And we read that in the great congregation, after his resurrection, we read that he will be the leader of praise in the great congregation.
And by the way, that word congregation in the psalm, in Hebrews chapter one, where it is translated, we find there it is the church. The Lord will be the leader of praise in the church in a coming day. And then the final one is the governor among the nations. Now just a word or two about these four great titles here of the Lord Jesus and the sound. They aren't important. First of all, the worm. Many years ago when I was a boy sitting between my father and mother at the Lord's Supper, I remember an old gentleman getting up and reading the twenty-second song. And when he came to this word, I am a worm of no man.
This man was a farmer. And he told her when he started digging in the shade, in the field, and there was an earthworm there, and he happened to cut the earthworm in two. He said it wasn't killed. He said there was life on either side. And that was when a death blow to any other creature, it wasn't a death blow to the earthworm. And this was all right for an illustration. but it's not the beautiful word that the Lord used here. You know, the word that the Lord used here is an entirely different word. It is not an earthworm. There's a little creature that grew in Israel. It's very prolific in Mexico at the present time.
And the word that's used here is a trolley. And that little creature is taken on its foot in a mortar on its front of the vessel. And when this happens, the scarlet essence of that little creature was used to die the beautiful garments and the tabernacle. Scarlet die, it was an indelible die, and it's still used in Mexico. Cochineil is the word that's used on there. And that essence of that little creature is used as an indelible die for making, for, for dying. These beautiful, beautiful vestments and garments in the tabernacle of hosts.
That is the word that's used here. Oh, that speaks of his humility. The little animal that was crushed today. That's bringing out that beautiful, beautiful color. Oh, that speaks of loyalty. It speaks of glory. It speaks of majesty. That is the word that the Lord used here. I am a worm. Possibly some here. evening, goes George Landis. Mr. Landis was an outstanding creature among brethren. He formerly had been a Baptist pastor. And as a matter of fact, it was George Landis who took the funeral of President Harding when he died.
At the time that Mr. Landis was a Baptist pastor, President Harding was a member of his congregation, and he had the responsibility and the honor of taking the funeral of President Harding. But Mr. and the man that he told me, that he had a choir master and had a beautiful choir in the Baptist Church. And the man that was in charge of the choir, when anybody gave out that hymn, would he... I guess the word doesn't... describe it.
Would he die for such a worm as I? I can't think of the beginning of that, Mr. Ham. Would he, that's the word I want, would he devote his sacred head for such a worm as I? On this hand, he came to Mr. Lattice and said, My dear brother, he said, I object to this singing about him. He said, I'm not a worm. And I said, I don't want to use that word. And Mr. Lattice smiled with my dear brother. I want to tell you this is a better man than either you or me. I took that name for himself. I am a worm and no man. But that little creature that went down into death that was used for dying those beautiful garments is the word that the Lord meant that he used.
Now the second word we find here is my darling. It's the worm speaks of its humanity under some kind. I think the second one speaks of a complete intrinsic deity. My darling, my only one, the only forgotten prophet of God. I deliver my darling from the part of the crowd. That again is a beautiful picture, a messianic title of the Lord Jesus. And then thirdly, we read that in his resurrection that he was the leader of faith among the people of God. in the Great Congregation. There's one thing I feel a little bit sorry about.
I can keep a tune, and if I've nothing else, I know nothing whatever about news. I've never had any training along that land at all, but I tell you I appreciate the news. And I know good music when I hear it. Anytime I hear that one's of all auditorium, my George Handel, the Messiah, The sand of the ripples up and down my spine. I believe that that dear man must have been very near the Lord when he composed that beautiful, beautiful music. And you know, I know the other kind. I have been all the blood of my back outside the Nufferin village during the night when I've heard the drums. On the beat all night, on the night, both feet with her dancing at the moonlight, on her drinking beer at the same time, on her hands off with a sexual orgasm.
I read an argument just yesterday when the readers found yes about some of the albums that are being published today for young people. And I'm speaking about them. And you know, these things that are being handed over to our young people imparted up on that kind of thing, I believe from the fifth, will come from below. It works in all the sexual feelings of young people, and I believe that it's destroying them at the present time. Thank God for good news. It comes from heaven. It's divinely inspired. I thank God on the coming day, and we give home to him.
I believe that the one that will raise the baton, and that the leader of the choir in the coming day will be that one that is the leader of three in this beautiful, beautiful song. I have a friend who spent talking years in Zambia. His name was Jim Crowley. He was national. And he had a beautiful, beautiful, very own voice. And Jim had stayed at home. He got a bit of fortune. I would say he was in the same category with George Beverly Shea. Beautiful, beautiful voice. And I used to sing those lovely, lovely songs, the songs of Zion. I spent a week with him one time on the Zambia, on the Zambia River.
And we were going to evangelize him And when we came back, we came back with a little home that he had there, that she took a look at. And then again, I said, I said, I said, Jim, would you sing for me? He said, what shall I sing? Why did you not? And there was a little organ there, and I said, Don, don't tell me what you are going to do. Some golden tape break, Jesus will come. And they sang that hymn. And again I could feel the goosebumps coming out of my spine, and I was absolutely scared. My beloved brethren, it says, this is good music. Good music was the sake of the thing. On all our life of warrens are dear young people today.
Keep away from hard rocks on that kind of thing where you get the beat. It comes from the pit. And upon all these works, on the sensual feelings of people, and instead of growing as close to the Christ, under the word of God, it takes us away from it. And yet it's something that's permeated every part of society. in this country at the present time. If you read the present topic of the reader's digest, there's a whole article about it written by an expert warning current about these albums of being published at the present time. Thank God there's the other side of the picture. The Lord, he will be the leader of the grave. And when we get up there, thank God he will be the one that will lift the fountain and we will be members of the choir at that time.
Now the fourth one here is the governor amongst the nations. You know, sometimes we're a little bit critical of the government. At the time God one day, Christ will be the governor among the nations. Not only King of Kings and Lord of Thorns, but He will have the government upon His shoulders and all the wrongs of government at the present time, He will do right. So again, just to put it in a nutshell, first of all, the symbolic interpretation the height of the dawn, on the sand of days that bring it down into the dust of death, on then the Midianic title of Christ of the Town. First of all, the worms, on then the only one, the monogeny, on then the third name, the leader of the grave, and then finally the governor of the nation.
So this is the first about the literal translation or the literal interpretation of the song. Notice It commences with that cry from the ground. My God, my God, why hast I forsaken you? And it ends up with another. Just before the Lord God is heaven dead. He says, Take to the sky. It is finished. Just one word. And that's the word that we get here in the twenty-second song. They shall come and declare unto a people that shall be born. That it is finished. that he has done this. But in between, there are thirty-three different items.
There was a man who was a teacher in Moody Bible, as she grew many years ago. He was a Hebrew. His name was Maitic Acts Rich. On that very man, he said that there were thirty-three items connected with the literal death by crucifixion in the Thirty-Second Psalm. And I believe that that is part of your truth. You know, it was written. ten thousand and fifty years before Christ was born, and before crucifixion as an instrument of temperate punishment invented by the Roman army before it was being practiced. And yet, reading the Sabbath, we would almost think we would stand it underneath the cross and all the dead.
But the truth lies at the beginning, and in between, we decide different things that are different in connection with the death of Christ. I just want to mention just a few of them. First of all, we find alternating light and darkness at the beginning of the Psalm. In these first few verses, we find an alteration of light and darkness. And then coming down a little further, we find the mantra that is given to Christ, that is upon the God. Actually, the very words that are used here in the Psalm. were used by the high priest that stood there under the cross and mocked him while he was on the cross.
And here we read Matthew chapter twenty-seven on verse forty-three to find the repetitions of the words that are in the psalms that were used with the high priest and the child mocking him on the cross. And then let's look at this rule here. We are here to mention this. And I want to mention this very, very very the deepest depth of humiliation that our beloved Lord was with me when he was crucified, he was completely stripped of his terms. Do you remember what the Psalm says, take part of my time at the moment? And from my venture, the same kind of thought, as the Roman soldier didn't know how to obey, to remember that it was a completely disproven.
And then, the two parts of the journal and the distributors among the foreclosure under the gambler or the inner journal on the root of God. They shoot the vice and the hand of God. Now it has been busy for me, but I have not been busy to fulfill my ignorance, woman told me of what I don't suppose I have ever known her hair for the twenty-second time. They are in the same terms among them, and from my vesture to the day pass not to the children. and then say, pierce my hands on my face. Well, a little time ago, I was reading the New English Version of the Bible.
And the way the Bible says it, or, here it is, they pierce my hands on my face. And the way the faith one said it is, say, what's that? My hands on my face. You know, I share this when I read that. pierce my hands and my feet. But that translation today, they say, thank you, my hands and my feet. My beloved brethren, be careful of some of these new translations. And that's when they start on that. I have practically every English translation that has been printed. And I have them in the heart and the heart. And I keep them for reference and for reading and for help.
But I believe that this beautiful, positive version And they're a heightened version along with it. They don't need anything else. But some of these other versions are just paraphrases. And sometimes they're determined by the fire connected with it. So here, they pierced my hands, unlike literally fulfilled. And then we'll read about this verse. On the vinegar that was given to him. So these say, thirty-three different items here of crucifixion on or beneath the cross. The literal, this story. And this... circumstances connected to the death of Christ. The final thing I just want to mention before I sit down, at the end we get prophetic interpretation.
And here we get three different circles of blessings that are coming from the death of Christ upon the cross. The first one is my brethren. My brethren, go tell my brethren. And we get that here. First of all, a certain I take that towards the end of the psalm. It would be declared to his brethren that it was written from the dead. And then to see the king on Israel, do you believe there's going to be a restoration of Israel? I haven't developed my mind as a will-beam. Some people deny that.
But I believe that there will be a restoration of the nation of Israel when the contents are set in the coming day. I'm going to see the one whom they fear. I believe that Israel will be restored through the relationship of Jehovah to the coming day. That is, the seed of Israel and Jacob. And then finally, at the end of the word, we're going to hear of what happened at Galilee, and it will result in salvation in every tribe and people and nation. So here we get the prophetic result of the death of Christ upon the cross. Beloved brethren and sisters, we look at the foundation of our prayer. Thank you, Scripture, the death of the Savior upon the cross on a swell earth setting.
And I won't know of any part of it in the Psalms where we get such a detailed account of the death and the resurrection and the blessings that come from the death of Christ upon God. We don't let this word occur.