Communion Sermon

Please turn with me in your Bibles back to Mark's Gospel, Mark 15.

! We'll read again at verse 33.

When the sixth hour had come, that's about midday, there was darkness over the whole land until the ninth hour.

And at the ninth hour Jesus cried with a loud voice,

Eloi, Eloi, lama sabachthani, which means,

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

Well, let's bow in prayer.

Heavenly Father, we are conscious this morning, Lord, that we do come to one of the most solemn and indeed weighty verses of Scripture.

It is, Lord, a mystery to us, the depths of which Christ experienced the forsakenness of God at the cross.

And so we pray, Father, that you would help us today to tread carefully in these verses.

That you would give us something today of an understanding of the love and the obedience that took the Messiah to this place.

And that we would be able to find comfort there.

To know that our sin has been dealt with decisively, conclusively, forever.

And we ask this in Jesus' name.

Amen.

The story of the gospel that Mark sets out to tell, you can read it at the beginning of Mark's gospel.

He begins with these words, the beginning of the gospel of Jesus Christ, the Son of God.

It is a story about this person, God the Son, Jesus, who is God the Son, the second person of the Trinity who is enfleshed and dwelt among us.

And at the core of it, there is one of, I think, perhaps possibly the most perplexing moment in the whole of human history.

That Jesus, who Mark has been at great pains to point out to us and to establish, is indeed the Son of God, utterly sinless.

That he utters these remarkable words.

That he takes on his lips the opening verse of Psalm 22.

Words that he would have known since he was probably a child.

And that he cries out at this moment, acknowledging that there is more going on in the darkness of the cross than does immediately meet the eye.

You know, at the heart of this, there is the work of the atonement.

The work of God setting us at peace with himself.

And we therefore need to be sure of what is taking place here and what lies behind us.

There's two simple points that I want to think about today.

The first of these is simply to recognize the facts.

We have to just establish in our minds the facts of what is taking place at this moment.

And then alongside that, we also need to think about the reasons for this.

And what is actually going on here?

Why does Jesus suffer and cry out like this?

The first of these things is to consider the facts.

The first fact is to recognize just who this is.

This is Jesus Christ.

And as Marcus told us at the beginning of his gospel, this is the gospel of Jesus Christ, the Son of God.

And there's a lot of things that we can kind of derive from that, that we can take from that and understand with some certainty.

The one who says this is the sinless one.

And that's quite a remarkable statement for us to think about because nobody else in the whole of human history has been sinless.

But the context here is really clear.

Mark makes it very abundantly clear, in fact, that part of what's going on here is Pilate recognizes the guiltlessness of Jesus.

The whole context is one of false accusation.

The chief priests and the scribes and the Jewish rulers have concocted charges against Jesus.

Charges of blasphemy.

Charges of insurrection and rebellion against the legal authority of the Roman emperor.

Charges that are mounted up and that they bring in false witnesses to testify to.

They bring out a whole series of allegations against him.

And yet Pilate is the one who has said, there's no truth in any of this.

They're words that are echoed, in fact, by the centurion.

Truly, this was the Son of God.

It's recognizing the special character and the uniqueness of Jesus.

And that uniqueness principally extends into his sinlessness.

And so we can therefore be sure that the Bible's assertion that he was entirely without guilt,

that he is entirely free under the law, that he has complied with the requirements of the law,

is surely true.

Because nobody could isolate and identify an allegation of sin that would stick.

Were one of us in that position, we can all put our hands up and say,

truly, that would not be the case with me.

Were I to be tried before any form of authority and my life to be examined,

people wouldn't have to concoct false charges against me.

There are plenty things that are true and which condemn me.

And I'm sure that today every one of us can say the same thing.

So Christ, the one who cries out,

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

is sinless.

Which deepens the perplexity of what we're seeing.

Then there's also the fact that he is the Son of God.

Again, the identity of Jesus as the Son of God has been the point of Mark's Gospel.

Mark wants us to understand that this person who is the focus of this proclamation of good news

is none other than God the Son.

And Mark is interested in the way he goes about this.

If you read through Mark's Gospel,

you can find numerous places where Mark is establishing the identity of Jesus.

And he builds up to the same conclusion that John presents much more clearly in his introduction.

That the Word was made flesh and dwelt among us.

That the Word was the one who was with God from all eternity

and who came and dwelt among us.

And for Mark, the way he establishes that is showing the authority of Jesus as a preacher.

He does it in showing the miracles of Jesus and how that underscores that authority.

How Jesus, on one occasion,

says, in fact, what is easier to say to somebody,

your sins are forgiven or take up your bed and walk.

And the people around him are astonished by this.

Who can forgive sins but God?

And Jesus has said to the man,

your sins are forgiven.

And then to show that he has the authority,

he then says to the man,

now you crippled man who cannot walk,

take up your bed and go your way.

And the crowds are astonished.

You've got a situation another time

where the disciples are with Jesus in the boat going across the Sea of Galilee.

And a ferocious storm has swept up.

And the disciples are panicked.

They're fearing for their lives.

They can't bail the water out of the boat fast enough.

And so they waken Jesus in a panic and say,

Lord, don't you care that we're perishing here?

And Jesus, with just one softly spoken gentle word,

commands the wind and the waves to cease.

And instantly there is calm.

And the disciples are left with the question,

who else can do this but God?

Jesus is, in fact, divine.

He has that authority.

He has that demeanor about him.

And then you come to the cross.

And you see that this figure who has spoken of God

directly as his father,

and that's one of the things that the scribes

and the Pharisees found so offensive,

was that he would claim this particular relationship with God

to call him father,

a relationship that he shares now with his disciples and followers like us.

We can enter into that.

But for them it's such a blasphemous thought

that this, the Son of God,

is now at the cross.

And here at the cross,

God the Son

somehow becomes an outcast

from his father.

So much so that, in fact,

the fatherhood of God

is no longer visible to him.

Where instead of father,

he says for the first time,

my God, my God,

why have you forsaken me?

In the darkness of the cross,

the experience of Jesus

is one where that relationship with the Father

seems to have disappeared,

vanished into the darkness,

and we are left with something else.

Which leads us, in fact,

to another conclusion about what's actually going on here,

the facts of this.

And this is not merely

a moment of great injustice.

I think plenty of people,

when they think about the story of Jesus,

they would recognize the great injustice of it.

There are plenty of people would recognize and say,

well, Jesus was wrongly condemned.

It was a sham of a trial.

Clearly, as Pilate recognizes,

there's envy and bitterness

that leads the Jewish authorities

to this place where they would say,

crucify him, do away with him,

we don't want him.

But there is more going on.

As the disciples note,

particularly Peter, for example,

on the day of Pentecost notes,

although human hands are instrumental

in driving the nails into his body,

although human voices have called

for his rejection

and for the crucifixion to come,

although he is rejected

by both the civil magistrates

and the religious authorities,

although he's rejected

by Jew and Gentile,

rejected by the whole of humanity, really,

yet still,

behind all of this,

the Father

is in direct control.

And we see that

because of the way Jesus cries.

There is a certainty

that the Father is involved in this.

The forsakenness

that Jesus is experiencing

is not merely the forsakenness

of human comfort.

He experiences,

for the first time,

in the totality of his existence

as the eternal Son of God.

He experiences forsakenness.

He experiences an abandonment

that is alien to his experience.

And so the facts,

in a way,

speak for themselves.

Not the mere facts

of the form of his death

and the brutality of it

and the shame of that place.

And it was all of these things.

We'll come to that tonight.

But the fact of what is going on here,

the central cross of Golgotha

is occupied

by the sinless one.

the sinless Son of God

who is here

because this is the culmination

of his self-emptying

to the point where the Father

pours out upon him

the wrath that sin deserves.

the settled,

established judgment

of your sin

and mine.

And that's because we have to see

the reasons for all

that is taking place

in this.

The first of that is to recognize

that this is

the outworking

of the covenant

of redemption.

The covenant

of redemption.

And by that,

I would say that the Trinity

is therefore at work

in this moment.

The Father

is here.

And as Calvin points out,

I think it's a wonderful

reminder to us,

we should not insinuate

hostility

in these events.

It's a useful reminder to us

because the Father here

does not stop

loving the Son.

The Father's love

does not stop.

but rather

in the Father's eyes,

this moment

is in fact

the pinnacle

of the love

of a triune God.

We know that

because much earlier on

in the Gospels,

Jesus aligns himself

with this destiny.

It's at the baptism

of Jesus

where John

even recognized,

John the Baptist

recognizes and says,

you don't need

to be baptized.

You have no sin

that needs to be dealt with.

You have no sin

that needs to be recognized

and washed away.

You have no need

of cleansing.

In fact,

I need cleansing from you.

And John

is

obliged

to baptize Jesus

at his command.

And so Jesus

at that moment

aligns himself

with his people.

He's putting himself

in the position

where he is saying

the fate of my people

and the punishment

that they deserve

for sin,

their need of cleansing,

I will take upon myself.

And as he comes

out of the water,

you have that wonderful image

of the Trinity

being present.

Here is the Son

coming out of the water,

the Spirit of God

descending on him

like a dove,

and the voice of the Father

saying,

this is my beloved Son.

It leads us

to that conclusion,

in fact,

that what Jesus

is doing at the cross

is that moment

where in the Father's purposes,

his love for his Son

is never going

to be greater.

Because here,

the Son is obedient

to something

that was transacted

long before

this world

was created.

That before

the foundation

of the world,

the Father and the Son

have entered

into a covenant together

where they have agreed

that the Son

will come

and bear

the sins

of his people,

that the love of God

for his people

will be revealed

and worked out

and manifested

in its fullness

because the Son

will take upon himself

their guilt,

their sin,

that which has kept them

apart from God,

that which has led us

away from God

and left us

alienated from God,

that the Son comes

and takes all of that

alienation upon himself

and carries

our guilt.

and you see that,

the way that the Son

comes to this moment.

You see it in the

Garden of Gethsemane.

You see it as Jesus

wrestles with the reality

of the cup

that is now before him

as he begins

to see more clearly

perhaps than at any point

previously in his life

what is going to be

involved here

and he concedes

and says,

Father,

not my will

but yours be done.

That recognition

of the Father's will

being enacted

is Jesus

keeping his side

of the bargain.

That God the Son

agrees to complete

what was agreed

actually many,

many, many years

and millennia

and aeons before.

That he would come

and bear the sin

of his people.

And in this,

the Father

then delivers

this verdict

on the Son

condemns him.

And somehow

the Spirit

is also at work

because in the experience

of Jesus

despair does not

set in.

We should remember

that,

that Jesus

as he goes

to the cross

he is not

left

in a position

where his faith

fails.

this is not

a cry

of

offense

against God.

This is not

the cry

even of an atheist

who has come

and curses

God's existence.

This is the words

of David

from Psalm 22

that are words

that are filled

with faith

because Psalm 22

is a psalm

that is full

of the expectation

of some future

deliverance

that are taken

on the lips

of Jesus.

And so when he

says,

my God,

my God,

why have you

forsaken me?

He's not abandoned

his confidence

in the purposes

of God.

He hasn't abandoned

his confidence

in the reality

of God's

faithful outworking

of his

sovereign covenant

towards his people.

And so the faith

of Jesus

is very clearly

on display.

But the experience

is different.

And that's where

we learn as Christians,

in fact,

in our experience,

when we go through

times of suffering,

we are learning,

in fact,

not merely something

that will deepen

our own faith

and our dependence

on God,

but we are learning

something of the

experience of our

Savior.

That that's actually

where our faith

really is deepened

and strengthened.

That when we go

through times

of suffering

and where we are

perplexed and where

we are confused

by these experiences,

we come to a place

of settled confidence

in our Father.

And we remember

just why that is so.

Because although

there may be nothing

in Jesus' experience

here that suggests

the Father's love,

all of the comforts

are stripped away,

the disciples are gone,

they've abandoned him,

the women are far off,

when he needed God

the most,

there was no answer

for him.

In fact,

there's this very clear

sense that Jesus

comes perhaps even

to this place

of utter realization

of what it is

to become sin

and be abandoned

by God.

yet there is nothing

to suggest

that Jesus

forgot his role.

There is nothing

here to suggest

that Jesus

forgot his people.

There is nothing

here to suggest

that Jesus

forgot us.

That in the darkness

we can say

that the words

that were cried out

are not words

of interrogation

of God.

They are words

rather of astonishment

at what God's hand

is doing

upon him.

And so today

we come to the Lord's table

and we're coming

with this eternal security

now worked out

for us.

And it's an eternal security

that found its beginning

in the ages

before the foundation

of the world.

That the Father

and the Son

have already agreed

to do this

and the Son

now has completed

the task

that was agreed

before the foundation

of the world

and so therefore now

we can have

this absolute certainty

about, for example,

the Lamb's book of life.

That that today

is where our assurance

is rooted.

That our assurance

today is now resolved

in the obedience

of Jesus

at the cross.

And today

we might be sitting here

coming to the Lord's table

and thinking

I am so unworthy.

There may even be

some of you

sitting upstairs today

who are not going to come down

because you are a believer

but you feel unworthy.

Well stop.

Because Jesus

has done it all.

Jesus is

the worthy one.

And that's the whole point

of our faith.

It's not for us

ever to get to a point

where we can say

well now I'm worthy

enough to come.

Now I'm worthy enough

to take the step

in obedience of Jesus.

No, the whole point

is to recognize

Jesus has done

what he said

with the Father

before the foundation

of the world

that he would do.

He has come

and he's borne

our sin.

He's experienced

the forsakenness

that sin deserves.

He's experienced

the horror

of hell.

And that's how

the Apostles' Creed

puts it.

That it wasn't

at his death

that he descended

into hell

but that at the cross

he experienced

the hellishness

of sin's curse

poured out

in its fullness

upon him.

And today

therefore

we have no business

saying to ourselves

that we're not

yet good enough

to come to the Lord's table.

The Lord's table

is for those

who recognize

Jesus

is the one

who was.

Jesus is the one

who has satisfied

God's

requirements

that sin

be punished.

And he is

therefore worthy.

It leads us

into a daily security

in knowing that.

It leads us

into that place

of daily

having that comfort

of knowing

Christ has done

it for me

and therefore

I am safe

now.

There's another

reason as well

though.

There is in fact

in this

fully

not only

the eternal

consequences

of the eternal

covenant

between the Father

and the Son

but there is now

also the consequences

of the covenant

with Abraham.

This two-fold

outworking

of the purposes

of God.

So there's this

eternal perspective

to it that the

Father and the Son

have entered into

before the foundation

of the world

and then after the

world is created

and after Adam

has sinned

we begin to see

the outworking

of God's purposes

and that is

worked out

in the promise

given to Adam

that there would

be a redeemer

the seed of the woman

who would bruise

the head of the serpent

it's clear in the promises

given to Abraham

that he would have

an offspring

a seed

the promises given

to David

that one day

one of his descendants

would sit forever

upon his throne

the fullness

of that covenant

is now also

being worked

out

in full

and so Jesus

goes to the cross

as a sacrifice

for sin.

The Father here

is offering up

his Son

as a sacrifice

for sin.

I mentioned last night

that where Abraham

when he was tested

by God

was called out

upon to stop

to halt

the sacrifice

of Isaac

now

no such halt

is announced.

God the Father

offers

his

Son.

And what's actually

going on here

is that

sin

is now being

covered.

Part of the whole

framework of the

dealing with sin

in the Old Testament

was that sin

needed a covering.

You find it

in a very interesting

way in the Garden

of Eden

as Adam and Eve

are cast out

of the Garden

and God has told

them that the seed

of the woman

will one day

bruise the head

of the serpent.

And then God

does something

very strange.

God covers

Adam and Eve

with new garments

that are made

of animal skins.

Animals there

have been sacrificed.

Blood has been shed.

Bodies have been broken

so that sin

would be covered.

And that narrative

in fact

continues

right the way

through the Old

Testament

through the entire

sacrificial system

that where sin

needs to be

covered over

where sin

needs to be

dealt with

there has to be

brokenness of a body

the shedding of blood.

And so the

animal sacrifices

of the Old Testament

are all there

teaching the children

of Israel

confirming

rather to them

that this is how

sin needs to be

dealt with.

And now Christ

is made

sin

in the darkness

of the cross

leading up to this

cry of dereliction

and the cry

of forsakenness.

What's leading up

to that

is the reality

of Christ

finally and fully

being made

sin

for his people.

The debt

of

the debt

of sin

is cast

against him

and he carries

it.

And in that

moment

as the sacrifice

he satisfies

divine justice

experiencing

the grief

and the sorrow

of hell itself.

Experiencing

the forsakenness

the abandonment

of God

and the lostness

of hell

all to cancel

our debt

of sin.

We should be

clear that

what's not

happening here

is that

Christ is

wrestling us

away from

an angry

God.

He's not

getting in the

way of a

God who

hates people.

What he's

doing is

he is acting

out the love

of God

for sinners

by dealing

with the

reality

of divine

wrath.

The fullness

of God's

hatred

of sin

becomes

his

experience.

And just

as with

a hyssop

rod

or a hyssop

brush

the high

priest

on the

day of

atonement

would have

gone into

the holy

of holies

in the

temple

or the

tabernacle

and there

sprinkled

the blood

of the

sacrifice

over the

mercy seat,

there is

a barrier

emerges.

The Ark

of the

Covenant

is the

box that

contains

the law

and the

covenant.

It contains

the box

of manna

that was

recorded from

the time

in the

wilderness.

It contains

Aaron's

rod that

had budded.

Symbols of

God's

people

provided for

by God.

God's

and over

this

there is

the

mercy

seat

where

God

sits

enthroned.

It's

interesting

that where

the blood

lands is

between the

presence of

God seated

above the

mercy seat

and the

people of

God

represented

within the

Ark of

the

Covenant

underneath.

the

shelter of

the

blood

over the

mercy

seat

shields

the

people

under

it

from

God's

wrath.

And that

is what

Jesus is

enacting

at the

cross.

He is

paying that

final

sacrifice

to satisfy

the

just

and

righteous

requirements

of God's

anger

towards sin.

And why

is he

doing it?

Because

God

loved

us.

He already

loved us.

But his

sin needs

still to be

dealt with.

Our sin

rather still

needs to be

dealt with.

And so

for us as

Christians

today we

have this

comfort

that we

are justified

because

God

has kept

the

requirements

of the

covenant.

He's

kept the

requirements.

So God's

punishment for

sin has

now been

meted out.

I mean the

covenant has

consequences.

A covenant

is a legal

framework that

has consequences

for breaking

it.

God's

and the

reality is

we're not

able to

be true

worshippers

of God

in our

own

strength.

We could

never keep

the terms

of this

covenant.

But what

God has

done in

Christ is

he has

found a

way for

that to

take place.

The

stipulations

of the

covenant are

now fully

met.

The price

is fully

paid.

And we

as the

beneficiaries

of Christ's

covenant

keeping for

us are

now welcomed

into the

fullness of

the experience

of the

love of

God.

We're

welcome

into

heaven

because of

this.

Because of

what he

has done.

There is

one last

point I

want to

make as

well.

One last

reason for

this.

And it

is to

explain the

totality

of this.

The

simple

truth I

suppose is

this.

That not

everyone agrees

with what I've

said today.

Some

people think

that the

death of

Jesus is

solidarity

with us.

That the

death of

Jesus is

not

substitutionary.

It is

one where

he stands

alongside

us and

enters

into

our

experience.

But that

somehow

something on

our part

is still

needed.

do you

that for most Christians, purgatory awaits.

There's some extra work that you have to do to make up

for the sins that you have committed

that needs to be cleansed and washed away.

And we need to remember that there is actually another cry

after Eloi, Eloi, Labah, Samachdani.

And the second cry is the one that comes

after Jesus has drunk the sour wine that was offered to him.

It's a moment at the cross where he's liberated,

he's free to cry out.

And he wants his disciples to have no doubt

about what's in the loud cry that Mark mentions

and which is spelled out for us more fully

in the other Gospels.

The loud cry that comes after Eloi, Eloi, Labah, Samachdani

is not a cry that says, well, now you go on

and you have to finish this off yourselves.

It is a statement that says, no, it is finished.

So the last point that we need to recognize

is that there is a finality to the death of Jesus.

There is a finality here that says, no,

the full price has been paid in its totality.

There is nothing more to pay.

There is nothing more left for your justification.

There is nothing more left for your sanctification.

He has done it.

It's finished.

And it's all because of his experience of forsakenness.

It's because he was forsaken,

we can say we will never, ever, ever, ever, ever

taste of any of that at all.

There will be no experience, therefore,

of real forsakenness in the life of the Christian.

God will not abandon us

even to a temporary hellish experience.

He will be faithful

and he will be true

and he will complete

in us

the fullness of our salvation.

And when we die,

we will go to be with him.

And I think that's part of why

the experience of the Lord's table

is one that belongs on the Sabbath day.

You can't separate out

the death of Jesus on the one hand

from the resurrection of Jesus on another.

The death of Jesus

fully unlocks for believers

the hope of the resurrection.

And so today,

that's how we will rise

from the Lord's table

reflecting on the fullness

of the resurrection of Jesus

and the hope of that life

that is given to us.

Because he has experienced

the fullness

of the forsakenness of God

for you and for me.

and we rest

in that

finished

work.

Let's pray.

Heavenly Father,

we bow before you today

and we thank you for

the cross.

we thank you for the one

who went to the cross

in our place.

And we thank you

that he went there

with all of this

incredible purpose.

Something, Lord,

from before the foundation

of the world,

something from the depths

of that mysterious time

where the Trinity exists

and agrees

a purpose

and a plan

to be worked out

in the fullness of time.

We thank you for

what Christ has done

for that temporal

expression of the covenant

that the covenant

made with Abraham

has been worked out

in its fullness.

The stipulations

of that covenant

are met

and we are now secure.

And we thank you

for what that means

for the endless

ages of eternity

before us.

That you have a people

who will be

forever yours

and you will be

forever

our God.

And so give us, Lord,

that perspective

on what Christ

has done today

that we may know him

and be blessed in him.

And we ask this

for his namesake.

Amen.

We are going to come

in just a moment

to sit at the Lord's table.

I know in our tradition

it's normal

that most people

are already literally

seated in the right places.

But figuratively

we would still come.

As I was saying last night

there is an obedience

of our whole bodies

in coming to the Lord's table.

We use

not only our lips

to praise God

but sometimes we use our feet

and we do that

by coming to the Lord's table.

So some of you

might still be sitting upstairs

maybe want to come down

and take your place

at the Lord's table as well.

And so in just a moment

we'll sing Psalm 118

as we do that.

But

the question then

ought to always be asked

who and how should we come?

And the answer to that

is found in

in this passage

that we call our warrant

in how we take

the Lord's supper

that

we read in

1 Corinthians 11

For I received

from the Lord

what I also deliver to you

that the Lord Jesus

on the night

when he was betrayed

took bread

and when he had given thanks

he broke it

and said

this is my body

which is for you

do this in remembrance

of me.

In the same way also

he took the cup

after supper

saying this cup

is the new covenant

in my blood.

Do this

as often as you drink it

in remembrance of me

for as often as you eat

this bread

and drink the cup

you proclaim

the Lord's death

until he comes.

And so this is really

telling us

who the Lord's supper

is for

and how we should come.

It is for those

who would remember

the sufficiency

of Jesus.

At no point there

is the Lord's table

presented as for those

who are righteous.

There is a concern

that you would come

having not acknowledged

your sin

but the problem

with not acknowledging

your sin

is that you're saying

I don't need Jesus

to cover this.

I don't need the covering

of Christ

for my sin.

And that is a terrible

way to come

to the Lord's table.

It's a blasphemous way

in fact to come

because you're denying

the need for Jesus.

The Lord's table

is rather

for those who need

Christ.

And those who come

to sit at the Lord's table

are those who come

saying we need

the sacrifice

of Jesus.

Perhaps even saying

more than that

saying I need

the obedience

of Jesus

to the Father's

eternal covenant.

What you're really saying

is I can't position

myself before God

and say now I'm ready

to be saved.

I cast myself

upon the sufficiency

of what the Father

and the Son

have agreed

about my salvation

from before the

foundation of the world.

It's a bold assertion.

It's an assertion

of faith and obedience

that we would come

because we trust

in Christ

and we lean

wholly and fully

upon him.

and so let's

rise to the Lord's table

singing these words

from Psalm 118.

from verse 15.

In dwellings

of the righteous

is heard

the melody

of joy and health

the Lord's right hand

doth ever valiantly.

The right hand

of the mighty Lord

exalted

is on high

the right hand

of the mighty Lord

doth ever valiantly.

I shall not die

but live

and shall the works

of God discover.

the Lord has made

chastised sore

but not to death

given over.

That certainty

of being not given

over to death

arises

out of

the person of Jesus

who was given

over to death

for us

but who rose to life.

So let's

sing to God's praise

in these verses.

Amen.

Amen.

Play for things

of the righteous

Play for things

The Lord's Son of God

The Lord's Son of God

The Lord's Son of God

The Lord's Son of God

The Lord's Son of God

The Lord's Son of God

The Lord's Son of God

The Lord's Son of God

The Lord's Son of God

The Lord's Son of God

The Lord's Son of God

The Lord's Son of God

The Lord's Son of God

The Lord's Son of God

The Lord's Son of God

The Lord's Son of God

The Lord's Son of God

The Lord's Son of God

The Lord's Son of God

The Lord's Son of God

The Lord's Son of God

The Lord's Son of God

The Lord's Son of God

The Son of Son

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Which do those victims do,

This do those do, do those do,

Thank you.