THE PSALM ON THE CROSS

A JOURNEY TO THE HEART OF JESUS THROUGH

PSALM 22

DAVID H. ROSEBERRY
The Psalm on the Cross: A Journey to the Heart of Jesus through
Psalm 22

Copyright © 2021 by David H. Roseberry

All rights reserved.

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 ALSO BY DAVID H. ROSEBERRY

A Field Guide to Giving*

Come Before Winter (mid 2023)
The First 24*
The Giving Life*
Giving Up*
The Ordinary Ways of God*
The Psalm on the Cross
The Rector and the Vestry
The Rector, the Vestry, and the Bishop (late 2023)
When the Lord is My Shepherd*
All titles available on Amazon

Please go to Amazon to leave an honest review about whatever

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(* Bulk orders are available. Contact David Roseberry at

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 SAMPLE OF THE 28 CHAPTERS IN THE
PSALM ON THE CROSS

A Table for Use in Lent vii

Introduction xi
The Doe of the Dawn xv

1. Why? 1
2. Worm 5
3. Bulls 9
4. Finished 13

The Psalm on the Cross 17

About the Author 19
 A TABLE FOR USE IN LENT

The Journey of Lent

Psalm 22 is a powerful and poignant psalm that expresses

the deep emotions and experiences of suffering and
despair, as well as trust and hope in God. The psalm
begins with a cry of distress, as the psalmist feels
forsaken by God and surrounded by enemies. Despite
these difficult circumstances, the psalmist (and thus,
Jesus) remains confident in God's faithfulness and trust
in His ultimate deliverance.
As you read and reflect on this psalm during the Season
of Lent, consider how it speaks to your own experiences
of suffering and how it can encourage you to trust in
God's faithfulness and provision. You may also find it
helpful to consider the broader context of the psalm and
how it relates to the larger story of salvation in the Bible.
Here is the suggested schedule for reading and reflecting
on Psalm 22 during Lent in any year:
 B EFORE L ENT
T HE D OE OF THE D AWN

L ENT B EGINS
A SH W EDNESDAY - C HAPTER 1
T HURSDAY - C HAPTER 2
F RIDAY - C HAPTER 3

L ENT - F IRST W EEK

M ONDAY - C HAPTER 4
T UESDAY - C HAPTER 5
W EDNESDAY - C HAPTER 6
T HURSDAY - C HAPTER 7
F RIDAY - C HAPTER 8

L ENT - S ECOND W EEK

M ONDAY - C HAPTER 9
T UESDAY - C HAPTER 10
W EDNESDAY - C HAPTER 11
T HURSDAY - C HAPTER 12
F RIDAY - C HAPTER 13

L ENT - T HIRD W EEK

M ONDAY - C HAPTER 14
T UESDAY - C HAPTER 15
W EDNESDAY - C HAPTER 16
T HURSDAY - C HAPTER 17
F RIDAY - C HAPTER 18
 L ENT - F OURTH W EEK
M ONDAY - C HAPTER 19
T UESDAY - C HAPTER 20
W EDNESDAY - C HAPTER 21
T HURSDAY - C HAPTER 22
F RIDAY - C HAPTER 23

L ENT - F IFTH W EEK

M ONDAY - C HAPTER 24
T UESDAY - C HAPTER 25
W EDNESDAY - C HAPTER 26
T HURSDAY - C HAPTER 27
F RIDAY - C HAPTER 28

This schedule is meant to serve as a guide for your

reading and reflection on Psalm 22 and The Psalm on the
Cross during the Season of Lent. However, please feel free
to adjust the schedule to fit your own needs and sched-
ule. You may prefer to read the entire psalm in one sitting
and consider its overall themes and message. Whatever
approach you choose, we hope that this psalm brings you
comfort, hope, and encouragement as you journey
through Lent to the heart of our Savior through Psalm 22.
 INTRODUCTION

My God, my God, why have You forsaken Me?

— PSALM 22

These are the words Jesus cried from the Cross as he was
dying. They are a direct quote from the first verse of
Psalm 22 written 1,000 years earlier by the ruler of Israel,
King David. We cannot imagine what experience
prompted the poet-king to write these words, but Jesus
spoke them as His own—they described the terrible
ordeal He was living through on the Cross, or shall we
say, dying through.
In quoting the first verse, Jesus remembered and
recounted the full Psalm, all 31 verses. He spoke one verse
from the Cross—at least that was what those around Him
heard—but He identified with the entire psalm.
xii Introduction

The painful ordeal on the Cross began around nine

o’clock in the morning and ended at three in the after-
noon. During those hours, Jesus spoke only a few times.
The Gospels record seven statements. 1 These are known
as the Last Words of Christ. Taken together, these words
give us extraordinary insight into the heart, the faith of
our Lord and the ordeal He endured.
The moment when Jesus cries out this verse is found in
both the Gospels of Matthew and Mark. In these two
accounts, the statement from our Lord is both a lament
and a pleading question and it marks one of the most
passionate, intense moments in the Bible—the Son of
God praying the opening line of this 1,000-year-old
psalm.
What did Jesus mean by reciting this psalm? Why did He
choose it as an expression of His agony? What does Psalm
22 tell us about what He suffered, experienced, endured,
and felt on the Cross? How does it describe what
happened to Him?
This book is an in-depth look at that moment on the
Cross when Jesus spoke this verse. Every chapter in this
book is framed by the assumption that Jesus had all of
Psalm 22 on His mind and in His heart as he spoke the
opening verse. The first verse was the overture for every
word and verse in the rest of the psalm. Psalm 22 is a
psalm of lament and suffering and, as we will see, a
psalm of triumph and victory.
Jesus had it all in His mind and heart on the Cross.
 Introduction xiii

(You are reading a sample ebook of The Psalm on the

Cross available at Amazon.)

1. The seven last words of Jesus are as follows: Father, forgive them,
for they do not know what they do. (Luke 23:34); Truly, I say to you,
today you will be with me in paradise. (Luke 23:43); Woman, behold
your son. Son, behold your mother. (John 19:26–27); My God, My God,
why have you forsaken me? (Matthew 27:46; Mark 15:34); I thirst.
(John 19:28); It is finished. (John 19:30); Father, into your hands I
commit my spirit. (Luke 23:46).
 THE DOE OF THE DAWN

To the choirmaster: according to The Doe of the Dawn.

A Psalm of David.
— PSALM 22

The ancient text of Psalm 22 begins with a brief note to

the choirmaster indicating that the psalm should be
played or sung to a tune known as The Doe of the Dawn.
This is a fascinating detail for us to consider as we begin.
There are musical directions and notations for some of
the Psalms of David. They are strange words to English
readers: Alamoth, Gittith, Selah, Mahalath, Miktam, Muth-
labben, and more. Most scholars do not know what these
words refer to, and translators do not attempt to render
them in English.
The Doe of the Dawn is a beautiful and evocative name for
a melody, but unfortunately, the tune has been lost to
xvi The Doe of the Dawn

history. However, it is likely that Jesus, who was born into

a Jewish culture with a rich oral tradition, would have
been familiar with the tune during his lifetime. The
Jewish people were known for their strong memorization
skills, with many faithful Jews able to recite entire books
of the Torah from memory. The Book of Psalms, with its
poetic and highly memorable verses, was probably espe-
cially well-known.
Today, we memorize only a few things needed to make
our life functional: our name, phone number, Social
Security number, and mailing address. But the human
mind is capable of so much more. Likely, the words of the
Psalms and even some of the music to which they were
sung were passed down from the time of David—genera-
tion to generation—to the time of Jesus.
If it is true that The Doe of the Dawn was a well-known
melody in Jesus's time, then it is very likely that he was
familiar with it and could would know it by memory.
Music is often an effective way to commit text to memory,
as the tune helps to anchor the words and allows for
easier recall. This is why we are often able to remember
lyrics or poems that we learned as children by singing
them to familiar melodies.
The Text and the Tune
This fact makes us think that Jesus not only spoke the
words to Psalm 22 in their entirety as He was on the
Cross, but He sang them, or at least He remembered the
tune used by His parents to teach the Psalm. In other
words, Jesus likely knew the notes of a melody called The
Doe of the Dawn, and we can imagine that Jesus sang this
tune and its words on the cross.
 The Doe of the Dawn xvii

Tunes can be sorrowful and mournful, as this tune was.

But even still, tunes are soothing. They can be comfort-
ing. Melodies carry words deep in our hearts and minds;
they feel our thoughts as we sing them. Indeed, famous
lyricist Yip Harburg (Somewhere over the Rainbow) wrote,

Words make you think a thought. Music makes you

feel a feeling. A song makes you feel a thought.

We know this to be true in our own life. Songs make us

feel deeply; they move us. Indeed, Jesus, on the Cross,
was feeling the deepest and most profound thoughts
imaginable.
And what about the name of the tune? It may sound like
a version of a romantic love song, but it is not. The refer-
ence to The Doe of the Dawn suggests a small deer or
ibex that is being relentless hunted at dawn. It is
hunting season, in Psalm 22. The graceful, young female
deer is in danger of being slain at dawn. The tune must
have been haunting; it was about the peril of being
hunted.
How do we use music and songs today? We can hum
them. We can whistle them too. But it is very likely that,
on the Cross where Jesus died, He sang the mournful, sad
song of a hunted, innocent fawn; the killing of a doe, a
deer, a female deer.
And thus, the ordeal began with a melancholy melody
sung from the heart of our Savior.
xviii The Doe of the Dawn

(You are reading a sample ebook of The Psalm on the

Cross available at Amazon.)
 1

WHY?

My God, my God, why have you forsaken me?

Why are you so far from saving me,
from the words of my groaning?
— PSALM 22:1

W HEN THE STORY OF J ESUS ’ S CRUCIFIXION IS TOLD , J ESUS IS

said to have spoken these words in Aramaic: Eloi, Eloi,
lama sabachthani. 1 Perhaps because these words are the
most famous from Psalm 22, their heft tends overshadows
the rest of the 31 verses. But the entire psalm is worthy of
our deep reflection.
The Gospel of Mark tells us when Jesus uttered these
words in Aramaic, His language of the heart, the people
in the crowd didn’t understand what He was saying.
Some thought He was calling on Elijah, perhaps because
Eloi and Elijah are similar in sound.
2 THE PSALM ON THE CROSS

Whatever the reason, it didn’t matter, because Jesus wasn’t

talking to them.
Rather, Jesus was speaking to the God He knew, the God
He believed in, in His own language, Aramaic. He cried
out to His Father who had been His constant source of
strength all of His earthly life.
First written by King David 1,000 years earlier, the words
from Psalm 22 are one of most passionate pieces of
Hebrew poetry in the Bible. Jesus, like other rabbis, knew
the entire Book of Psalms by heart, and He would have
prayed or recited this particular psalm many times in His
life. Yet, this psalm begins with the most unlikely of ques-
tions addressed to God: Why?
From the beginning of Jesus’ life, as told in Luke’s Gospel,
we learn that His Father in Heaven had been a rock of
assurance, a steady constant in His life. Once, when Jesus
was a young boy, and His family returned from an annual
pilgrimage to Jerusalem, He stayed behind. 2 When His
parents came back to the Temple in Jerusalem in search
of their son, they found Him where they had last seen
Him. He was in the Temple teaching the Torah. They
asked Him why He disappeared, and His reply was
simple: Didn’t you know that I would be about my Father’s
business? This, at age twelve!
In His early thirties, right after Jesus was baptized, the
voice of the Father publicly announced the status of their
relationship. The Father said, This is my Son in whom I am
well pleased. 3 Later, Jesus affirmed that He was one with
the Father. This took place at a massive gathering during
Hanukkah in the crowded city of Jerusalem. The people
around Jesus were not left to wonder about His connec-
 Why? 3

tion with God. He boldly proclaimed, I and the Father are

One. 4
Yet on the Cross He asked, Why? Jesus felt forsaken by
His Father and asked, Why? Why?

Loss of Faith?

Do not imagine that Jesus lost His faith. This may be the
thinking of modern scholars—that Jesus hung on the
Cross as a defeated doubter, a derelict in despair, a man
with a broken faith. But in reality, Jesus was specifically
speaking out to God in faith. He knew the Father was
alive, even if He seemed distant and detached from the
Lord’s suffering. Jesus was sure of the Father’s presence,
just as He was sure of the Father’s love.
Jesus might have felt abandoned, but even then He called
out to His Father with the confidence that God still was
His Father.
While we may not be able to relate to the pain and
suffering of our Lord on the Cross, we most certainly can
understand the question He asked. We have asked
“Why?” many, many times before. To those of us who still
have questions like this, the Psalm has something to say:
Keep asking. Keep asking! Doubts are not a sign that your
faith is dead. A living faith is able to ask questions. It is a
dead faith that sounds like silence.

Your Turn:

1. Recall a time when you asked this question

before God. Jesus felt abandoned but He never
4 THE PSALM ON THE CROSS

stopped believing. Has this ever been true

of you?
2. What do you think of the last sentence in this
chapter?
3. The psalm is telling us that we can and should
keep asking for what we need in our own
prayers. What prayer of yours comes to mind
when you hear this?

1. Mark 15:34; cf. Matthew 27:46.

2. Luke 2:49.
3. Matthew 3:17
4. John 10:30. The Feast of the Dedication was a major mass gath-
ering event in Jerusalem. It was called Hanukkah or the Festival
of Lights.
 2

WORM

But I am a worm and not a man,

scorned by mankind and despised by the people.
— PSALM 22:6

O UR UNDERSTANDING OF THIS PSALM IS BUILDING . W E

know Jesus mentioned the first verse from the Cross, and
we can imagine that Jesus intended the entire psalm to be
His soliloquy, His final words. And as we read the words
of His last word, Psalm 22, we see into His heart and what
He experienced on the Cross.
In verse six, Jesus associates Himself with the lowly
worm. But even in this, we see God revealing the great
plan of salvation. Look deeply into the unique way the
Bible reveals to us this low form of life and, at the same
time, the majestic plan for our salvation.
6 THE PSALM ON THE CROSS

The Jewish rabbis have a teaching device they use with

their students. It is called a remez. The word means hint.
It is a literary tool, a word that conveys a hidden meaning
to students and other observant readers. When a rabbi
uses a remez, the student knows there is more to a word or
a verse than meets the eye or the ear.
Psalm 22:6 contains a remez, and learning its hidden
meaning will transform our understanding of this
moment on the Cross for Jesus.
Remarkably, the Hebrew word for worm, tola'at, is also
the word for scarlet. The tola worm is a scarlet or crimson
color because it is filled with deep red blood. In the
ancient world, the Jews harvested these grubs and
crushed them to obtain a dark crimson dye to color the
fabric of the curtains in the Temple. The worm is no
longer just a fleshy, vile insect. Hidden in the creature is a
remarkable symbol that hides and also reveals God's
presence. This is a remez.
The red worm, or red grub, is a symbol of the blood of
Jesus Christ and the sacrifice he made for humanity. In
the Bible, worms are often associated with death and
decay but also, the red color of this worm is interpreted as
a symbol of the blood that was shed during Christ's cruci-
fixion. The red worm is therefore a powerful symbol of
the transformative power of Jesus' sacrifice and the hope
of eternal life that it offers to believers.
But there is more to this term. Just as the worm burrows
underground and is later reborn as a butterfly, Jesus
descended into the realm of death and was resurrected,
rising to new life.
 Worm 7

Indeed, we can be confident that on the Cross, as Jesus

was reciting and remembering Psalm 22, He knew about
the rabbinical reference to the red worm. And while He
associates Himself with the creature in its lowly, earthly
form, He also identifies Himself as the regal Son of God.

Impossible but True

The remez is even more profound. When the female

worm is ready to lay her eggs, which happens only once
in her life, she climbs a tree or some other wood structure
and attaches herself. Then, remarkably, she forms a
crimson shell, a hard, protective covering under which
the female deposits her eggs. Under the surface, the
larvae hatch and feed off the blood and nutrients of the
mother for about three days. Then, as her life ends, she
secretes a scarlet dye that stains the wood. The same dye
colors her offspring; these young worms remain scarlet or
crimson for the rest of their lives.
And all of this precedes something even more
extraordinary. After three or four days, the mother's tail
pulls up into her head, forming a heart-shaped body. The
crimson color disappears and is replaced by a snow-
white substance. It looks like a patch of wool on the tree
before it flakes off and falls to the ground like snow.
Anyone familiar with the text of Psalm 22 has undoubt-
edly struggled with the phrase But I am a worm and not a
man. What could this metaphor mean? Is it too dramatic?
Of all the contrasts between different forms of life which
the poet-king David could have chosen, why did the King
of Israel—and a millennium later—Jesus Christ, use this
allusion?
8 THE PSALM ON THE CROSS

But now we know. Most readers would have never

suspected the particular message that is conveyed.
Indeed, the meaning of this contrast could not be more
obvious or remarkable:

Come now, and let us reason together, saith the LORD :

though your sins be as scarlet, they shall be as
white as snow; though they be red like crimson,
they shall be as wool.
— ISAIAH 1:18

We can see now that Jesus’ recitation of Psalm 22 on the

Cross was not a random psalm that happened to come to
the mind of a dying man. It is a psalm that speaks about
the true identity of the dying man—both as the Victim
and the Victor.

Your Turn:

1. Have you ever felt as though God was using a

passage of the Bible to give you a hint of
something bigger? Explain.
2. Why would God reveal His plan of salvation in
such a unique way?
3. Take a moment today to Google the phrase
“Crimson Worm.” You will be amazed.

(You are reading a sample ebook of The Psalm on the

Cross available at Amazon.)
 3

BULLS

Many bulls encompass me;

strong bulls of Bashan surround me.
— PSALM 22:12

Y ES , THERE IS NO ONE TO HELP . J ESUS HAS SAID THIS IN

verse 11. But, as it turns out, this does not mean there
aren’t people around Him. There are others. Psalm 22
depicts Him surrounded by devilish adversaries who
have established an offensive ring around him. This is the
sense of verse 12, and it is as frightening as a nightmare.
Most people standing around the Cross would not have
been mourners or sympathizers. Evil people sprayed
insults and jeers at our Lord on the Cross. These men
were mean-spirited; they were vicious, and their sole
purpose was to intimidate the Crucified One and to
10 THE PSALM ON THE CROSS

watch over the execution procedures so that the man

would certainly die.
Psalm 22:12–13 anticipated this scene and called these
men oxen and bulls, both horned animals that can
charge forward. These are the strong bulls of Bashan. They
are stamping their feet, snorting, and sounding off. They
are restless and ready to charge.
There is a strong memory of Bashan in the Old Testa-
ment. Bashan, an area in modern-day Syria, is like a land
of giants. Everything there was bigger than life and even
eviler. This is part of the history of Israel.

And the rest of Gilead, and all Bashan, being the

kingdom of Og, gave I unto the half-tribe of
Manasseh; all the region of Argob, with all
Bashan, which was called the land of giants.
— DEUTERONOMY 3:13

These men are giant, fat bulls.

We know who these men are. We are certain of it.
Matthew tells us specifically of their rank, position, and
ferocity:

…the chief priests mocking him, with the scribes and

elders, said, He saved others; himself he cannot
save. If he is the King of Israel, let him now come
down from the Cross, and we will believe him. He
trusted in God; let him deliver him now if he will
have him: for he said, I am the Son of God.
— MATTHEW 27:41-43
 Bulls 11

Fat Bulls

We do not know how many men were there, but they

formed a circle around the site of Golgotha. There were
at least 80 men of rank in the Temple. And these men
were likely dressed in massive colored coats, robes and
headdresses and other religious accouterments signifying
their high office. They are the large religious leaders who
had been feasting sumptuously on fine food and drinking
rich wine in the Temple for years. They are experts in the
Law; they know the writings of the Prophets. They do
everything according to the Book.
The scene is genuinely nightmarish. The Cross is encom-
passed and encircled by over six dozen fat men with
headdresses (shaped like animal horns?). The bulls of
Bashan are large religious bullies.
This scene around the Cross is an indictment of every
single part of human civilization both then and now.
Consider the common elements of human society and
civilization that broke down in order to allow for the
crucifixion of Jesus.

The Roman government, which had successfully

led armies to conquer the known world, could
not get their act together.
The political leaders were corrupt puppets and
conmen. There was no justice for Jesus.
The religious establishment colluded with the
power of the state to execute an innocent man on
trumped up charges.
The crowd was angry and impulsive.
Judas, a close friend and follower betrayed Him.
12 THE PSALM ON THE CROSS

The disciples of the Lord ran away.

And Peter, one of his closest friends, denied even
knowing Him.

Again, the pernicious question surfaces: What about me?

Where would I stand? What would I say? Would I even
speak up?
One of the most tragic statements in the New Testament
is this:

He came to that which was His own, but His own did
not receive Him.
— JOHN 1:11

Think of the enormity of humanity’s crime against divin-

ity. Jesus came to the people He loved and the world He
had made. But instead of welcoming Him as a Savior and
honoring Him as the Lord, they turned against Him.

Your Turn:

1. Everyone is standing in opposition to Jesus,

especially the religious authorities. Why do you
think this is?
2. What is nightmarish about this scene on
Calvary?
3. Every part of society turned against Jesus. How
and why?
 4

FINISHED

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.
— PSALM 22:30-31

T HE FINAL TWO VERSES OF P SALM 22 NEED TO BE

considered together. As the climax of the entire prayer,
they encompass not only the effect of the Cross of Christ
on your life and mine, but they speak to the world as a
whole across the entirety of time—past, present, and in
the time to come.
It is not an exaggeration to say these two verses summa-
rize the Bible and God’s salvation for the world.
14 THE PSALM ON THE CROSS

To understand these verses and their centrality to the

biblical message, we must first suspend our notion of
time or attempt that feat! Consider that on the Cross,
Jesus carries all the sins of history: past, present, and
future. But also consider that he can “see” back into time
past and forward into eternity. The Cross stands in the
middle of time. Or perhaps it would be better to call the
Cross the centerpiece of all time and for all time.
With that in mind and heart, consider these great truths
from verses 30 and 31.
Verse 30 begins with a nod to the past. Posterity shall serve
him…. The psalm has in mind all the people who have
served God in ages past. When read through the New
Testament truth of Jesus’s death and resurrection, this
verse makes the bold statement that every patriarch and
matriarch in the Old Testament—in their work, their
lives, their faith, their witness, and their death—were in
service to God in Christ. The gallery of the faithful
mentioned in Hebrews Chapter 11 is just one example of
this.

The Future

This verse also includes a look into the future. There is a

sense that the witness of faithful people of the past can
speak into the future. Generations yet to be born will
learn of God’s righteousness. Thus, the Gospel is and
always will be eternal. It is the truth from the past and
truth for the future. And this is only possible because
Jesus, on the Cross, gave His life for the past and the
future. The Gospel of Jesus is like the Eternal Presence of
God, the great I AM we encountered earlier.
 Finished 15

Hope has been building through the last few verses of

Psalm 22. We have felt this along our pilgrimage. And
now, at the end of Jesus’s amazing prayer on the Cross, we
encounter a crescendo of hope and promise that brings
joy to every believer. What began in the harsh darkness
of rejection, mockery, and torture now concludes in the
light of hope. Jesus spoke the first verse of Psalm 22 aloud,
a headline announcement of everything that would
follow. We saw this in the uncannily accurate descrip-
tions of what was happening to our Lord, minute by
minute. Then, in the second part of the psalm, we see a
triumphant Christ who glorifies God, His Father and
speaks confidently of His final victory, even as He is
dying.
We know that Jesus intended the entire text of Psalm 22
as His prayer on the Cross because we come face to face
with eternal deliverance at the end of this Psalm of agony.
Here we can see the fullness of Jesus’s hope for us, the
church, and all future generations.
Read the verses at the start of this chapter once more. …
that he has done it! reveals the final truth of Psalm 22. This
phrase is a near-exact echo of the last words of Jesus on
the Cross. It is finished! 1
Can it be more explicit? Jesus chose this psalm for His
time on the Cross, embodying it from the first cry of dere-
liction to the last statement of His final accomplishment.
These final words present us with the prediction that the
name and the fame of Jesus will be shared from one
generation to another. It is a strong and positive message
that, in an ultimate sense, the world has been set right.
There is nothing more to be done. And that the focus of
16 THE PSALM ON THE CROSS

all future proclamations should be the Gospel—that is,

the perfect work and righteousness of Jesus Christ.

Your Turn:

1. How do the last two verse of Psalm 22 summarize

the entire Bible?
2. The psalm says that posterity shall serve him. In
your own words, what does this mean?
3. Looking back on Psalm 22, which verse stands
out for you? Why?

1. John 19:30
 THE PSALM ON THE CROSS

(You are reading a sample ebook of The Psalm on the

Cross available at Amazon.)

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18 The Psalm on the Cross

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the cross. I highly recommend it.”

The Psalm on the Cross has been revised and includes a

Table for Use in Lent.
To order the complete book, go to Amazon. The price has
been reduced for the next 90 days to allow for group
orders.
 ABOUT THE AUTHOR

David Roseberry is the

founder of LeaderWorks, a
non-profit ministry that
provides consultation and
teachings to church leaders in
the United States and Canada.
He is an accomplished author,
with several books available on
Amazon. In addition to his consulting and writing, David
also leads annual life-changing trips to Israel and other
important locations for the Christian faith. He has dedi-
cated over 40 years of ordained ministry to serving local
churches and the national denomination. Previously,
David and his wife Fran founded Christ Church in Plano
in 1985, where he served as Rector for 31 years. The couple
currently resides in North Dallas and have four children
and five grandchildren. To stay updated on the ministry
of LeaderWorks, be sure to follow them online.
LeaderWorks.org