Psalm 22
Turn to Psalm 22. Psalm 22 is
our psalm for the evening, and it’s a little bit longer than
the previous ones we’ve been accustomed to. This is 31 verses. This is a psalm that if you are
familiar with the New Testament, particularly the sufferings of
Christ, you’ll recognize some of the words in it. So let’s
hear from God’s word from Psalm 22. It says at the beginning
of the title, to the choir master, according to the dough of the
dawn, a Psalm of David. And in verse one, it reads like
this. My God, my God, why have you forsaken me? Why are you
so far from saving me from the words of my groaning? Oh my God,
I cry by day, but you do not answer, and by night, but I find
no rest. Yet you are holy. You are enthroned
on the praises of Israel. In you our fathers trusted. They
trusted and you delivered them. To you they cried and were rescued.
In you they trusted and were not put to shame. But I am a
worm and not a man, scorned by mankind and despised by the people. All who see me mock me. They
make mouths at me. They wag their heads. He trusts
in the Lord. Let him deliver him. Let him
rescue him, for he delights in him. Yet you were he who took
me from the womb. You made me trust you at my mother’s
breast. On you I was cast from birth,
and from my mother’s womb you have been my God. Be not far
from me, for trouble is near, and there is none to help. Many
bulls encompass me. Strong bulls’ ovations surround
me. They open wide their mouths at me like ravening and roaring
lions. I am poured out like water, and
all my bones are out of joint. My heart is like wax. It is melted
within my breast. My strength is dried up like
pots hurt, and my tongue sticks to my jaws. You lay me in the
dust of death. For dogs encompass me. A company
of evildoers encircles me. They have pierced my hands and
feet. I can count all my bones. They stare and gloat over me.
They divide my garments among them, and for my clothing they
cast lots. But you, O Lord, do not be far
off. Oh, you, my help, do come quickly to my aid. Deliver my
soul from the sword, my precious life from the power of the dog. Save me from the mouth of the
lion. You have rescued, or you have heard, you have heard me
from the horns of wild oxen. I will tell of your name to my
brothers. In the midst of the congregation,
I will praise you. You who fear the Lord, praise
him. All you offspring of Jacob, glorify him. And stand in awe
of him, all you offspring of Israel. For he has not despised
or abhorred the affliction of the afflicted. And he has not
hidden his face from him, but he has heard when he cried to
him. From you comes my praise in the great congregation. My
vows I will perform before those who fear him. The afflicted shall
eat and be satisfied. Those who seek him shall praise
the Lord. May your hearts live forever.
All the ends of the earth shall remember and turn to the Lord.
and all the families of the nations shall worship before you. For
kingship belongs to the Lord and he rules over the nations.
All the prosperous of the earth eat and worship. Before him thou
all who go down to the dust, even the one who could not keep
himself alive. Posterity shall serve him. It
shall be told of the Lord to the coming generation. They shall
come and proclaim his righteousness to a people yet unborn that he
has done it. Amen. This is God’s great and
amazing word to us. In this particular passage, a
mighty one in the life of Jesus and the redemption that is ours.
We thank God for it and pray that he will bless it. Do you
know the last words of Christ? There are seven phrases we commonly
call the seven last words of Christ. I’ll start them out. Father, forgive them for they
know not what they do. To the thief, he says, today,
you’ll be with me in paradise. To John, he says, behold, your
mother. And to the mother, behold, your
son. And then, as we just read in
verse one, my God, my God, why have you forsaken me? And then
on the cross, he said, I thirst. And then, The very end of our
passage tonight, verse 31, doesn’t appear very well in our English
language, but in the Hebrew language, it’s very clear. He simply says,
it is finished. And then finally, his last words
on the cross, Father, into your hands I commit my spirit. So Psalm 22 is a wonderful psalm. If you look at the progression
of Psalm 22, Psalm 23 and Psalm 24, you’ll see various aspects
of Jesus’ ministry. Psalm 22, obviously the shepherd
who lays down his life for his sheep. And you get to Psalm 23,
that’s our passage for next week, and that’ll be a joy to go through. The Lord is my shepherd, I shall
not want. So he’s the shepherd provider.
And then Psalm 24, it speaks of the king of glory, our shepherd
king. So you have our suffering shepherd,
our providing shepherd, or protecting shepherd, and then our shepherd
king. But Psalm 22, from the pen of King David, and as we’ve
looked at many of the Psalms lately, which are from King David’s
pen or quill or whatever it was he used, under the inspiration
of the Spirit, we’ve often been able to say what was going on
in David’s life, either specifically or generically. Something bad
was taking place. David was in hot water. David
was in trouble. David was in headaches. But with
Psalm 22, we can’t say that. Was David ever pierced? Was he
ever hung on a cross? Was he ever stricken and smitten
and forsaken, all the rest? No, this is really a prophetic
psalm about Jesus. This psalm points to Jesus, points
to Jesus and the cross. It points to Jesus and the resurrection,
points to Jesus and his ascension. It points to Jesus and his heavenly
ministry on our behalf. In many ways, we could say it’s
like Psalm 53, or Isaiah 53, the psalm, the prophecy in Isaiah
of the suffering servant. Remember those words about Jesus,
he was wounded for our transgressions, he was chastised and pierced,
and all those words of horror that he experienced on our behalf.
So Psalm 22 is a prophecy pointing to the suffering of Jesus. Now,
remember after Jesus died, after he was raised from the dead,
he’s walking from Jerusalem out of the city, and he comes alongside
these two bumpkins who are sad. And as he’s walking with them,
he says, why are you so sad? And they say to him, haven’t
you heard? Where have you been the last few days? Jesus, our
Savior, has died. And what does Jesus do? Luke
24 tells us that Jesus explained to them from the law from the
prophets, and guess what? The Psalms. That Jesus must come,
he must suffer, and that he must die in order that all be fulfilled. And so Psalm 22 is one of those
glorious scriptures that’s spoken of in the New Testament over
and over about the suffering of Jesus. And we see in Christ
the fulfillment of this Psalm. The Psalms play a large part
in Jesus’ passion and resurrection. Think about all the Christological
Psalms. We’ve looked at a number of them
in Hebrew. Psalm 110 speaks of Jesus being king. Psalm 2 speaks
of Jesus being king. Psalm 8, Psalm 22, as we read
tonight, These Psalms speak of some aspect or some cases many
aspects of Jesus person and his work And so Psalm 22 is important,
but also in the life and passion and ministry of Jesus We know
of Psalms 113 to 118 the Hallel or the Hallelujah Psalms where
Jesus often sang them at Passover with his disciples and so the
Psalms are a critical part of how we see Jesus in the Old Covenant,
how we see Jesus in the Old Testament. Well, tonight as we look at Psalm
22, I want us to look at it in two major sections. We could
spend two different nights on this psalm, but I think we can
do it well in one. Verses 120 through 21 form a
dark section, and then verses 22 to 31 form a more joyful section. The first section, 22, 1 to 21,
speak of suffering and prayers. There’s a back and forth. You’ll
see a verse or two about suffering, and then you’ll see a verse or
two or three about prayer. And it’s back and forth, suffering,
prayer, suffering, prayer, suffering, prayer. And then, verses 22 to
31, there’s a turning point in the psalm and we’ll see that the psalmist
is gonna do something with the hardship he’s endured. And that’s
very often how the psalms work, I think we have seen. There may
be suffering and difficulty in the first section, and then after
God rescues us, we owe him sacrifice, we owe him praise, we owe it
to others, including the coming generations, to tell all that
God has done. So let’s look at part one, verses
one through 21. Verses one and two, if you look
there, he says, my God, my God, why have you forsaken me? Why
are you so far from saving me from the words of my groaning?
Oh my God, I cry by day, but you do not answer, and by night
I find no rest. Here we find Jesus abandoned
by God. What is that most troubling phrase
in the Apostle’s Creed? Besides being Catholic? He descended
into hell. People just get all, wound up
about that. He descended into hell. What
does that mean? Well, it really means he died. It really means
he was abandoned by God. When we say the full wrath and
curse of God for sin was placed on Jesus, we really mean it.
Okay? God didn’t just say, you know,
Jesus, you’re willing to die, that’s enough. Pat him on the
head and say, thanks for being such a good son. No, Jesus on
the cross really suffered. Jesus on the cross really paid
for our sins. Jesus on the cross really took
the full brunt of the wrath of God for sin. Jesus really died. Jesus really suffered hell. Jesus really suffered all the
anguish that was due us. And so verses one and two, you
could almost skip the rest of the psalm and you can feel the
weight and the anguish and the pain and the suffering that he
went through. There’s both the feeling and
the reality of being abandoned by God Theologians who don’t
know what to do with God and Jesus in the same way a Christian
theologian would. You know what I mean by theologian
and then Christian theologian, right? There’s theologians who
believe and there’s theologians who don’t. There’s Bible scholars
who believe, there are Bible scholars who don’t. Well, the
ones who don’t believe don’t know what to do with a God who
would send his own son to the cross. And so they call it cosmic
child abuse. But we know as Christians that
before the foundation of the world, within the Trinity, within
God the Father, God the Son, God the Holy Spirit, there was
what we call the covenant of redemption, where there was an
agreement made, we’ll make a people, these people will fall into sin
and trespasses, but we will love them and save them. And Jesus
committed to that divine errand of suffering for the sake of
those that they would love. and want to redeem. And so we
see movement in this Psalm that speaks to all that Jesus went
through in order to save us. Now we should stop there for
just a moment. And we should understand two things. One is
if you’re a Christian, if you put your faith and your hope
and trust in Christ alone for your salvation, you should be
very thankful that Christ endured what he endured for you. For
you will never have to endure it, nor could you endure it. We ask that question in our catechism.
Why was it requisite? Why was it necessary for Jesus
to be both God and man? Well, it was necessary for him
to be man in order to be like you. Or like Hebrews says when
it quotes these Psalms, it was necessary for Jesus to be like
us, to identify with us, but to suffer in the way that we
would have had to suffer were we to pay for our sins. Why was
it necessary for Jesus to be not just man, but God? Well,
it speaks of the divinity of Jesus being able to bear up under
the wrath of God. He would have crushed any other
being, but the God-man was able to bear up under the ultimate
fury and wrath and fire and anger of Almighty God. And so that’s
just a little aside here. If we are Christians, we ought
to be grateful that Jesus stood in our place. In our place, condemned,
He stood. But if you’re not a Christian,
you better be ready for Psalm 22 on you. Isn’t that the truth? If you do not put your faith
and your hope and your trust in Christ for your salvation,
what Jesus went through for his elect, you will go through as
one who is justly condemned for your sin. And so Psalm 22 is
prophetic, not just in pointing towards Jesus, but it’s prophetic
in pointing towards what that person who does not trust in
Jesus will endure. And so let that be a strong warning
to us, but also a strong encouragement to be thankful. We think of the
hymns of the atonement that we sang. A rock of ages cleft for
me, let me hide myself in thee. How does it go? Let the water
and the blood from his riven side which flow. We sing of the
bloodiness, we sing of the torture of Jesus because it is our redemption. We say it in our creeds. We say
Jesus, I’ve descended into hell. We need to remember that wonderful
phrase that’s in the New Testament, for us, for me. He did this for us. You know,
I bet if somebody came into your house and took all your debts
and got out their checkbook and wrote away all your debts, you’d
rejoice. You’d post it on Facebook. You’d
tell somebody about it. You’d dance for joy. And you
then would say, what will I do with my newfound freedom? Isn’t
that what you do? And that’s our attitude we ought
to have as we think about what God in Christ has done for us.
He was abandoned by God, verses 1 through 2 tell us. Well, remember
that there’s some back and forth. There’s suffering and prayers,
suffering and prayers. Well, in 3 to 5, we have a prayer. He prays, he says, you are holy.
You are enthroned on the praises of Israel and you our fathers
trusted. They trusted and you delivered them. To you they cried
and were rescued and you they trusted and were not put to shame. What he’s saying here is holy
one of Israel, you’ve done it before. Our forefathers trusted in you
and you delivered them. And there’s a sense where the
psalmist is saying, Will not the God of the earth, will not
the judge of the earth, isn’t this what Job said, do right
by me? Will not the judge of the earth
do what is right? He’s not saying, as some would suppose, you’ve
helped them, now you help me. He’s not saying, you’ve helped
them, and now you’re failing to help me. He’s not putting
God to the test. But he’s saying, I can trust this God. Even if
I go through misery and hardship, God has a track record of helping
others. Within verses six through eight,
we see again suffering. And this is pretty difficult.
I am a worm. I am not a man. I’m scorned by
mankind and despised by the people. as echoes of Isaiah 53. All who
see me mock me, they make mouths at me, they wag their heads.
He trusts in the Lord, let him deliver him. Let him rescue him
for he delights in him. Does this not have echoes of
Jesus in the wilderness? When Satan says throw yourself
down, God will save you. Put God to the test, that’s what
Satan says. Guess who’s saying all these
words? Who’s speaking these words of ridicule to Jesus? It’s his
own countrymen. It’s his fellow Jews. Isn’t it the way it is sometimes
that Christians or those in the house of faith are often the
most cruel to each other? And Jesus experienced this from
his own countrymen. Remember the parable Jesus tells. We sent a hired man and we sent
another hired man, another hired man, and they beat him and they
threw him out of the gates and on and on. And the man said,
I think I’ll send my son this time. And they sent the son,
he sent the son, and he killed him. And that’s what God is saying
to us in this song, as well as in that parable. I sent many,
many, many men to speak to you, and now I send Christ, and you
kill him. But he is ridiculed by the wicked. and under the satanic difficulty
of Satan’s power. So that’s verses six through
eight. Now we get another prayer, verses nine through 11. He says,
you are he who took me from the womb. You made me to trust you
at my mother’s breast. On you I was cast from my birth,
and from my mother’s womb you have been my God. Be not far
from me, for trouble is near, and there is none to help. In
verses three to five, He speaks of God’s track record to help
others. And now he’s speaking of God’s
track record in helping me. This is a tender prayer. This
is a basic prayer. But he’s saying, since I was
born, since I was little bitty, before I was weaned, I trusted
you. You took care of me. You gave
me a mother. It’s been my experience that you have been my God from
the beginning of my life. And in a sense, he’s saying,
will not God do right by me again? Will he not save me and help
me? Well, the next little section,
verses 12 through 18, maybe it’s not a little section, it’s a
longer section. It gets into the nitty gritty of the suffering
and death of Jesus. And you’ll see as you read through
this, you’ll see words and phrases that remind you of all that Christ
went through. 12 through 18 speaks of a physical
suffering and death. Separation from God is spiritual,
we understand. But what Jesus then goes through
at the hands of men is physical. A lot of times if you go on maybe
a Thursday night, a Monday-Thursday service at a church, or a tenebrae
service, a dark service as it really means, you’ll hear the
recounting of all Jesus suffered. And much of what he suffered
is listed right here. We read of bones. and blood and sweat
and hearth and strength. We hear of people betting over
his clothing, of hands and feet and side pierced, of nakedness,
of being striped in the face, of cries and anguish, of the
compulsion and whim of a crowd putting a man to death, of light
and darkness. We read in the gospels of earthquakes. We read of all kinds of wickedness
that Jesus and brothers committed against him. Remember that Jesus
was put to death by the Romans. The Jews could not put a man
to death. They were under Roman authority and only Rome could
put a man to death. And so Rome found him guilty
in Pilate’s house of sedition, of being an enemy of the state. The Jews found him guilty of
blasphemy. He claimed to be the son of God.
And so he was put to death by his own countrymen. by their
wickedness. How does it say it in verse 11? Be not far from me, for trouble
is near. Many bulls encompass me, strong
bulls of Bashan surround me. They open wide their mouths,
they are like a roaring lion. Can you imagine what Jesus went
through in his journey to Jerusalem? marching to Jerusalem. Read the
Gospels. Read them in light of the geographical
move to Jerusalem. Jesus was born, and as he grew,
he also moved closer and closer and closer to Jerusalem. Why
was it necessary for him to go to Jerusalem? To suffer and to
die. And so geography is important
in the Gospels, but Jesus was moving towards his death, towards
the work of atonement. And he died, he died at the hands
of men who meant evil. And like Joseph in Genesis, when
he met his brothers later and revealed his identity to them,
God can say to his fellow countrymen, what you meant for evil, God
meant for good. And so we read in verses 12 through
18 of the physical suffering and death of our Lord and Savior
Jesus and the weightiness of it. Take some time to look through
that and read through it. As we approach verses 19 to 21,
though, we come to a turning point. We come to a turning point
to one who has been forsaken, and now the one who is forsaken
has restored fellowship with God. Look how he says it in verse
19. But you, O Lord, do not be far off. O you, my help, come
quickly to my aid. Deliver my soul from the sword.
My precious life from the power of the dog, save me from the
mouth of the lion. And then he makes a statement,
a declaration. You have rescued me. or if you note your little
footnote in the little number that sends you to the bottom,
it says, you have answered me, you have heard me, you have rescued
me from the horns of the wild men. So he has cried out, my
God, why have you forsaken me? I’m surrounded, I’m in trouble,
there is none to save. And he says simply this, you’ve
rescued me, you’ve saved me from the horns of a wild oxen. So how is it that Jesus could
go from alienation to reconciliation. How could he go from ultimate
suffering to being restored again to fellowship with God? That
is the interesting and amazing point that is made in this little
bitty verse in verse 21. You have heard me. You have rescued
me from the horns of wild oxen. God has forsaken him, but now
he says, you’re back. We’re together again. You’ve
sown together the fig leaves and restored our walking in the
garden. least so that we can walk and you can throw us out
in the case of Adam and Eve. But here Jesus is restored again
to the Father. God has heard him. He’s heard
for his cries for help and salvation. There’s been alienation and now
restoration. There’s been the lack of favor
to again being restored to the face of God. And this is a good
Helpful reminder to us as Christians, when we are estranged from one
another, there’s hostility. When we are estranged from one
another, there’s unfriendliness. When we are estranged from one
another, it either will end in divorce or restoration. That’s the reality. we will either
repair relationships or take them to their ultimate ruin.
And we have a wonderful example of reconciliation in Christ.
In Christ Jesus, we have been brought near. Through the precious
blood of Jesus, we have been brought near to God. And in Christ
Jesus, Christians can be reconciled to one another. It’s amazing
to see the depth of the love of Christ in a passage like this.
And think of it this way, our alienation from God, our broken
fellowship with him that occurred in the garden and lasted until
the cross, it took God being alienated from his own son to
repair that. He was willing to take that inner
Trinitarian love and fellowship that has existed eternally and
to render it asunder, to rip it to shreds, to break it apart,
alienate himself from his own son in order to be reconciled
to you. And what did he say about himself
earlier? I am a worm. I am not even a man. And we say
of our relationship to God, why should you even think of me?
Why should you even look on me? Why should you even love me?
We think God’s love for us is because we are lovable. Don’t
we? That’s our human nature. We think
God wants to be our BFF, our Facebook friend, to like us,
or however we put it. But there is not a lovable thing
about us, yet he loved us this way. And so we sing amazing love,
amazing grace. We have fellowship with God.
Well, let’s look at the second part. And this is a little bit
more brief. And so we look at verses 22 to
31. He says, I’ll tell of your name
to my brothers in the midst of the congregation, I’ll praise
you. And he goes on to speak of, you who fear the Lord shall
praise, all you offspring of Jacob glorify. Stand in awe of
him, offspring of Israel, for he has not despised or abhorred
the affliction of the afflicted. He has not hidden his face from
him, but he has heard when he cried to him. And so from you
comes my praise in the great congregation. My vows I will
perform. This was the section we sang
in our opening hymn. The afflicted shall eat and be
satisfied. Those who seek him shall praise him. May your hearts
live forever. All the ends of the earth shall
remember and return to the Lord. And all the families of nations
shall worship before you. For kingship belongs to the Lord
and he rules over the nations. All the prosperous of the earth
eat and worship before him, they shall bow down all who go to
the dust, even the one who could not keep himself alive. Posterity
shall serve him. It shall be told of the Lord
to the coming generation. They shall come and proclaim
his righteousness to a people yet unborn that he has done it.
So what do we take of the second part of the psalm? Well, notice
how, as you read through this psalm, you see how the New Testament
uses it. It speaks of the cross. It speaks
of agony. It speaks of glory, though. It
speaks of worship. And so it doesn’t leave us in
darkness. It doesn’t leave us on that dark day when Jesus died
at noon, when the darkness covered the earth and the earth shook
and the curtain was torn in two. It doesn’t leave us there. It
leads us to something, though, and that’s to glory and to redemption. And so Jesus is made like his
brothers so that he could minister for us in the heavenly places.
We’ve learned that in Hebrews. But Jesus has been made like
his brothers so he could minister to them as well. We have a high
priest who can sympathize with us. We have a high priest who
calls us brothers. You see that in verse 22. I will
tell of your name to my brothers in the midst of the congregation.
I will praise you. Jesus is in the heavenly throne
at the right of God, and he’s saying to God, when he hears
our worship, when he looks down and sees us in worship on Sundays
and during the rest of life, he says, those are my brothers.
All that suffering in the first half of this book, he did to
make you his brothers. He did that to make you his sisters.
He did that, and so when you worship God, he looks and says
to God, those are my brothers, accept their worship. accepted
as pleasing in my sight. He died and rose and ascended
for you.” And you’ll notice how he speaks here of the gospel
opening up. He speaks of his fellow offspring
of Jacob. We see that in verse 23. We see
it open up even more though in verse 27. All the ends of the
earth shall remember and turn to the Lord. The families of
nations shall worship before you.” This is the gospel opening
up. This is the church expanding.
This is the gospel being preached to the nations, an explosive
church growth. Remember Acts. how the gospel
was preached and more men and women and boys and girls were
added to the number of those who worshiped and called on the
name of God. And so because, because of the
work of Christ, because of his suffering, the church can grow
and it can expand across the globe. Well, the gospel, remember,
according to Paul, when he says, I’m not ashamed of the gospel,
it is first for the Jew and then it is for the Gentile. Remember,
the gospel goes out from Jerusalem then to Judea, and then where?
To all the ends of the earth. And so what these meant for evil,
God has meant not just for good, but for full redemption and good
in that ultimate sense. You know, what’s interesting
about this passage is if a Jew would have read it under the
old covenant, they would have denied that Messiah would be
nailed and pierced and abused and all the rest. but a Jewish
person who sees Jesus with eyes of faith and sees who he really
is would then look at him and say, he was really the son of
God. He did not commit blasphemy. No, he really was the son of
God and Messiah. And so the ever-growing and expanding
church It’s full of laborers in the vineyard. Remember, the
sons wouldn’t work in the vineyard. And so the father went out and
called and added others. Remember the wedding banquet,
the invited guests wouldn’t come, so what did God do? He went out
to the highways and the byways and invited. Remember Jesus’
high priestly prayer. I pray that my people will be
one. I pray that they will come and
that the nations will come and serve. Notice also not just the
expansion of the gospel, but the generational promise. What
is our responsibility? It’s to tell, as verse 30 says,
it’s to tell of the Lord to the coming generation in posterity. Our offspring will serve him.
What’s the best way for the church to grow? Covenantally, it’s through
children and children’s children. Yes, we go to the nations and
preach the gospel, but we also have children and raise them
in the nurture and admonition of the Lord. Now notice very
carefully the very last phrase. What do we tell the coming generation?
We tell them that he has done it. In the Hebrew, that is literally
the words of Christ on the cross, it is finished. That is our gospel message that
we proclaim to ourselves, to our children, to our children’s
children. We proclaim it to the nations and to all who will hear
that the full atonement that was done by Christ on the cross
completed redemption. God is satisfied. God is, his
wrath has been satisfied. The old covenant covered sin
over, but the new covenant in Christ pays for and fully satisfied
for all our sins. And so there’s this sense where
we, what does the Psalm say? We trust and obey for there’s
no other way to be happy in Jesus. But you see also the sense here
that we’re to trust and tell. Yes, trust and obey, but trust
and tell others about Jesus and all that he has done. Let’s pray
together. Our gracious God, we thank you
for this. wonderful passage that tells us of the future sufferings
of Jesus. We thank you also for this passage.
How is we who live on this side of the cross? Look back and see
your wonderful plan of redemption and how you. You let it play
out in real history, real space and time for us, for the church
and for your glory. Help us to be those who trust
you and obey you, but also those who trust and tell so that there
may be generations after us who know the Lord all the work that
he has done for us in redemption, and that it is finished. It is
finished indeed, because Jesus is sufficient. This we pray in
Christ’s name, amen. My God, my God, oh, why have
you forsaken me? Oh, why are you so far from giving
help and from my groaning cry? By day and by night, my God,
I call to prayer and still he lays. And yet you are the holy
one who dwells in Israel’s praise. Our fathers put their trust in
you. They begged you and you set them
free. They were not put to shame. All those who look at me will
laugh at me. Their mouths they opened wide,
they wagged their heads in mockery. The Lord was his name, Zion’s
swan tells me why. Yes, let God rise and set him
free, this man that was his friend. You took me from my mother’s
womb to safety. ♪ Since birth when I was cast on
you ♪ ♪ In you my God I rest ♪ ♪ When I proclaim my praise
of you ♪ ♪ Then all the church will hear ♪ ♪ And I will pay
my vows in your name ♪ Amen. Go in peace.