What is the power of the dog in Psalm 22:20?

In Psalms 20, 21, we see human enemies, and judgment, but in Psalm 22 divine wrath and perfect grace. In verse 12, bulls, that is, violent men, who do their own will; in verse 16, dogs, that is shameless ones. In verse 21, the lion's mouth, that is, Satan's power over death. Verse 22 is the congregation, that is, the remnant, which afterwards became the church; only here looked at as the remnant of Israel. In verse 25 is "The great congregation," as in Solomon's day. Verse 30, is the remnant who pass through the trouble. Verse 31, is the millennial people.

Once more, then, in this psalm, the appeal is made: "But Thou, Jehovah, be not far from Me!" After all that man has done or can do, and without making light of this, (though it be for man himself that this is so unutterably grave), still Where is God? is the question of questions. To this, therefore, He returns, pleading that God, His strength shall appear in His behalf Power He refused for Himself to save Him from this place; "by might can none prevail" when in it. But the victory reached, power at last comes to be necessarily and fully on the Victor's side. "Rescue my soul from the sword; my only one from the power of the dog." This is the deliverance in full, for it involves all else, though it be the outward enemies that are contemplated. "My soul," as we see by its use elsewhere (Num. 23:10), is the equivalent in Hebrew of "myself," and "my only one" answers to it in the parallel, though some would give it as "my solitary one," and see in it another reference to what is indeed the controlling thought in all this first part of the psalm. Outcast, however is the Speaker to be no longer: He has been tried to the utmost; He has committed Himself and all that with which He is identified into the hands of God; the decision is to be from Him; all power is with Him: now from the very horns of the aurochs He is answered.

"It occurs in Hebrews 11:17 of Isaac. Isaac was not in the sense of the English word the only-begotten of Abraham, who had other sons, but his place in his father's affections was unique, it was a place all by itself, he was to Abraham as an only one.' But the Septuagint version of the Psalms makes clear what was an understood use of the word in the Greek language—it denotes what was UNIQUE, what was THE OBJECT OF INTENSE SOLICITUDE. So in Psalms 22 20, 35 17, where our Lord is prophetically referred to as calling on God to deliver His SOUL from the power of the dog,' the word in our version 'darling,' or, as in the margin, 'only one,' is rendered in the Septuagint 'MONOGENES,' which literally means only-begotten,' but its use here, clearly shows that it was commonly used where no thought of generation could possibly enter. The sense then of 'MONO-GENES' in the expression 'the only-begotten Son' is rather the 'only' Son, the One unique in the affections of the Father."

That the Lord Jesus is a divine Person is of the very foundation of scripture. In the commencement of the Gospel by John is the statement "In the beginning was the Word, and the Word was with God, and the Word was God." Again, "Unto the Son he saith, "Thy throne, O God, is for ever and ever." Psalm 45:6; Heb. 1:8. Baptism is "in the name of the Father, and of the Son, and of the Holy Ghost." Matt. 28:19. Christ is spoken of as 'the Son' in distinction from the Father, and glory attaches to Him as such. In many places, when the Lord was speaking of the Father, He spoke of Himself as relatively 'the Son.' Matt. 11:27; etc. He was necessarily in the consciousness of the unity of the Godhead. Christ is also spoken of as God's 'only begotten Son.' John 1:14, 18; John 3:16, 18; 1 John 4:9. The word is μονογενής, and is equivalent to the Hebrew word yachid, which signifies 'only one,' and hence 'darling.' Ps. 22:20; Ps. 35:17; etc. It is a term of endearment.

A remarkable expression occurs in the 20th verse, "my darling, or my only one [margin]," from the power of the dog." I hesitate as to the true interpretation of these words. We may refer them to the Sufferer Himself. On the other hand, the application of such an expression to the Church, as bound up in the dying thoughts of Jesus, who gave Himself for her, is simple and very precious. Nor does it seem unreasonable, in view of the general tenor of this Psalm, and the strong Jewish features which distinguish it throughout, to assign to the word in question a particular application to Israel and Jerusalem below — the nation for which He died, and the city over which her God will yet rejoice as the bridegroom rejoices over the bride. The verse which follows expresses a transition, on the Holy Sufferer's part, from the last extreme of apprehended danger, to the consciousness of enjoyed deliverance. "Thou hast heard me," etc. He was heard in that He feared. And now, deliverance being found, His thoughts are straightway with the objects of His love, for whose sakes He had thus been brought within the lion's mouth.

All of these passages confirm our conclusions from the New Testament. Wherever the word YACHID is used in the Hebrew, and translated into MONOGENES in the Septuagint Greek, it conveys the idea of an object before the mind in a single or solitary way, whether it be an only son or daughter; a son distinguished in affection and honour in a human household, or one especially signified in the purpose and ways of God, though in reality there were others in that human family; or an object placed in a unique position of loneliness, of aloneness, of being by one's self.

Verse 9, is very remarkable, pointing out a peculiar element of the mind of the Lord Jesus. (This, too, Paul, Gal. 1:15.) In the experience of the depth of trial and suffering, Christ remembers that God His Father is the God of providence. This is most important for the people of God to remember. See Moses and Jeremiah also. God knew what vessel He wanted, and could fit for the service. This adds great poignancy to the sorrow expressed in the first verse. The Lord alludes here to the providential care of God. "Thou hast sustained, guarded, cared for me up to this moment, and I am forsaken now!" "Crucified through weakness" is a word that had its full meaning for the Lord. He knew what a fainting heart meant. Verse 19 is also remarkable. He will not give up the truth, whether for Himself or others, that God was His strength. He would not give an answer and speak for Himself, because of the burden He carried on His heart. In verse 20, there are objects dear to Him which He will not let go — "Deliver my darling from the power of the dog." He will speak everything for God, everything for the people, but not for Himself. Contrast the Lord's conduct here with our own in the wilderness in all ages. In Him there was no murmur, no tossing to and fro, no restless impatience, no struggling under the yoke. Were you ever in sorrow like this — comforters not one? But you had Christ in heaven, whoever else you had not.

But the end comes. The intensity of prayer is replaced by the fervency of praise. The Lord pleads with Jehovah: “O My strength, haste Thee to help Me. Deliver My soul from the sword; My darling (only one) from the power of the dog; save Me from the lion's mouth” (vers. 19-21). Then in the middle of verse 21, the Speaker suddenly changes His tone. Hitherto in the Psalm, unanswered supplication has been His theme. Now, the answer has been given; the reply is received. “Yea, from the horns of the buffaloes (unicorns) hast Thou answered Me.”

But the end comes. The intensity of prayer is replaced by the fervency of praise. The Lord pleads with Jehovah: 'O My strength, haste Thee to help Me. Deliver My soul from the sword; My darling (only one) from the power of the dog; save Me from the lion's mouth' (vers. 19-21). Then in the middle of verse 21, the Speaker suddenly changes His tone. Hitherto in the Psalm, unanswered supplication has been His theme. Now, the answer has been given; the reply is received. 'Yea, from the horns of the buffaloes (unicorns) hast Thou answered Me.'

No statement is made in the Psalm concerning the immeasurable significance of the change from asking to receiving by the One Who at the outset confessed Himself forsaken of God. It is left to us to ponder upon the fact that the same Voice that said to God, 'Save me from the lion's mouth,' adds afterwards, 'Thou hast heard me from the horns of the unicorns.' The One Who previously said, 'O My God, I cry ... but Thou hearest not' (ver. 2) now declares to Him, 'Thou hast heard Me.' With strong crying and tears, with prayers and supplications, He had called upon God in His suffering upon the cross as the sin-bearer. then the moment came when He knew that His work of propitiation for sins had been accomplished, and that because of His piety He had been heard by Him who was able to save Him out of death (Heb. 5:7). His piety or holy fear had been tried to the uttermost; and in the very bottomless depths of suffering when abandoned by God on behalf of guilty man His unfaltering obedience shone untarnished and undiminished, approved of God though derided by man.

now deliverance had come even when He was transfixed 'by the horns of the unicorns' and under 'the power of the dog.' The throne of righteousness in heaven and the cross of Calvary on earth were united when Christ Jesus had offered His one sacrifice for sins. His atoning blood was upon the golden mercy-seat beneath the cherubim of glory. His eternally efficacious work of expiation for sin was completed 'in the body of His flesh' upon the cross. this fact, the Lord Himself in His omniscience announced to men, to angels, to demons. 'When therefore Jesus had received the vinegar, he said, It is finished; and having bowed His head, He delivered up His spirit' (John 19:30). The apostle John thus records the Son of God's verbal testimony to the conclusion of His own work. It was but one word as originally uttered upon the cross, but if fell from the lips of omniscient omnipotence, and will reverberate to the ends of the universe throughout the ages of the ages.

A threefold deliverance is sought; first from the sword of judgment, then from the power of man, and lastly from the power of Satan — the lion's mouth. Nevertheless, the judgment must be borne before deliverance can come. The word of the Lord by the prophet must first be fulfilled, “Awake, O sword, against my shepherd, and against the man that is my fellow, says the Lord of hosts” (Zech. 13:7).