New Life Bible Fellowship Church
11/2/25

      • Genesis 3:15ESV

      • Psalm 110ESV

      • Psalm 37:18–20KJV1900

  • The Power Of The Cross
  • Come People Of The Risen King

      • Proverbs 1:20–33KJV1900

  • Doxology

  • Introduction:

    We are currently in a series that we’ve entitled, Christ in the Old Testament, a series that has us exploring nine key passages from the Old Testament, revealing how God's plan of redemption through Jesus Christ was woven into the fabric of salvation history from the very beginning.
    Since much of the Old Testament revelation of Christ is progressive in nature, our series has attempted to followed this progressive track which began with three sermons related to foundational typology,
    The first promise made to Adam and Eve at their point of sin of one who would crush the serpents head and be bruised in the process, in Genesis 3:15.
    Then we saw the need for a substitute, one that would die in the place of the one chosen, in the ultimate sacrifice, in Genesis 22:1-19.
    Then we saw the type of the passover lamb whose blood would save God’s people from God’s wrath of death in Exodus 12:1-13.
    We began last week, to move from the foundational typologies and allow scripture to show us The Work of Atonement itself, its Suffering, Agony, and Death. What does atonement look like, what does it involve, and how does that relate to Christ? This we began to answer as we looked at the very familiar passage frojm Isaiah 53, and saw Jesus, The Suffering Servant. How he was humble and rejected, bearing our sins, and that through His wounds we are healed.
    This morning, as we continue in the work of atonement, we will look at an incredibly detailed depiction of the Messiah, the King, atoning for our sins, and take a step backward in history from the time of Isaiah and the prophets to the time of David the King as we look at the King on the Cross from Psalm 22.

    Text: Psalm 22

    Psalm 22 ESV
    To the choirmaster: according to The Doe of the Dawn. A Psalm of David. 1 My God, my God, why have you forsaken me? Why are you so far from saving me, from the words of my groaning? 2 O my God, I cry by day, but you do not answer, and by night, but I find no rest. 3 Yet you are holy, enthroned on the praises of Israel. 4 In you our fathers trusted; they trusted, and you delivered them. 5 To you they cried and were rescued; in you they trusted and were not put to shame. 6 But I am a worm and not a man, scorned by mankind and despised by the people. 7 All who see me mock me; they make mouths at me; they wag their heads; 8 “He trusts in the Lord; let him deliver him; let him rescue him, for he delights in him!” 9 Yet you are he who took me from the womb; you made me trust you at my mother’s breasts. 10 On you was I cast from my birth, and from my mother’s womb you have been my God. 11 Be not far from me, for trouble is near, and there is none to help. 12 Many bulls encompass me; strong bulls of Bashan surround me; 13 they open wide their mouths at me, like a ravening and roaring lion. 14 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; 15 my strength is dried up like a potsherd, and my tongue sticks to my jaws; you lay me in the dust of death. 16 For dogs encompass me; a company of evildoers encircles me; they have pierced my hands and feet— 17 I can count all my bones— they stare and gloat over me; 18 they divide my garments among them, and for my clothing they cast lots. 19 But you, O Lord, do not be far off! O you my help, come quickly to my aid! 20 Deliver my soul from the sword, my precious life from the power of the dog! 21 Save me from the mouth of the lion! You have rescued me from the horns of the wild oxen! 22 I will tell of your name to my brothers; in the midst of the congregation I will praise you: 23 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! 24 For he has not despised or abhorred the affliction of the afflicted, and he has not hidden his face from him, but has heard, when he cried to him. 25 From you comes my praise in the great congregation; my vows I will perform before those who fear him. 26 The afflicted shall eat and be satisfied; those who seek him shall praise the Lord! May your hearts live forever! 27 All the ends of the earth shall remember and turn to the Lord, and all the families of the nations shall worship before you. 28 For kingship belongs to the Lord, and he rules over the nations. 29 All the prosperous of the earth eat and worship; before him shall bow all who go down to the dust, even the one who could not keep himself alive. 30 Posterity shall serve him; it shall be told of the Lord to the coming generation; 31 they shall come and proclaim his righteousness to a people yet unborn, that he has done it.

    Main Idea: Since God’s atonement, the means to God’s grace, required suffering and death, it alone, through the agony of the crucifixion results in the ultimate triumph over sin.

    Background:

    As we step back a few hundred years from Isaiah 53 (740-700 BC) to King David’s Psalm 22 (1000 BC), some 260 years earlier, we do so with a purpose. Isaiah depicts the Messiah as the Suffering Servant, whereas David depicts the Messiah as the suffering King. Both are true about about of Lord Jesus.
    Psalm 22 is what we call a classic Lament Psalm (which comprises of about 1/3 of the Psalms) which typically contains several key elements, though their order and emphasis can vary:
    Address to God: The psalmist begins by calling upon God, often using titles that emphasize God's covenant relationship or power (e.g., "My God," "O Lord").
    It opens with a direct, intense address: "My God, my God, why have you forsaken me?" (v. 1).
    The address is also repeated later: "O Lord, do not be far off!" (v. 19).
    Complaint/Lament: This is the core expression of pain, distress, or confusion. The psalmist honestly details the suffering, the actions of enemies, or even God's apparent distance or inaction. This can include raw questioning of God ("Why?"). The majority of the first half (vv. 1-18) is a detailed and graphic description of suffering:-
    Feeling abandoned by God: "Why are you so far from saving me?" (v. 1)-
    Describing the enemies' mockery: "All who see me mock me" (v. 7), and they taunt him to rely on God (v. 8).-
    Physical and psychological distress: "I am poured out like water, and all my bones are out of joint" (v. 14); "my mouth is dried up like a potsherd" (v. 15); "they have pierced my hands and my feet" (v. 16).
    Confession of Trust/Review of God's Acts: The psalmist often remembers God's past faithfulness, a personal history with God, or affirms belief in God's character and power, even amid present suffering. This element prevents the complaint from being mere grumbling and anchors it in faith. Amid the complaint, the psalmist recalls God's historic faithfulness (vv. 3-5) and personal care (vv. 9-10):
    Past deliverance for Israel: "In you our fathers trusted; they trusted, and you delivered them" (v. 4).
    God's protection from birth: "Yet you are he who took me from the womb" (v. 9).
    Petition/Request: The psalmist asks God specifically for help, rescue, deliverance, or vindication against enemies. The psalmist transitions to pleading for intervention (vv. 19-21):
    "But you, O Lord, do not be far off! O you my help, come quickly to my aid!" (v. 19).
    Vow of Praise/Assurance of Deliverance: The psalm typically concludes with a promise to offer public thanksgiving and praise once God has answered, or an expression of confidence that God will act. This transition from complaint to praise marks the completion of the lament process. The psalm has a sudden shift (at v. 22) from deep despair to confident praise, forming the second half (vv. 22-31). This section declares God's imminent action and promises widespread worship:-
    Vow to praise: "I will tell of your name to my brothers; in the midst of the congregation I will praise you" (v. 22).-
    Universal worship envisioned: "All the ends of the earth shall remember and turn to the Lord" (v. 27).
    Psalm 22 is attributed to David and was written roughly 1,000 years before Christ's crucifixion. David penned this psalm during a time of intense personal suffering—likely while fleeing from Saul or during Absalom's rebellion. Yet the details he describes transcend anything that actually happened to David himself, pointing forward to a future suffering servant.
    Our outline this morning is meant to contain all of these important sections of this lament as we look at:
    Despair and Divine Distance (1-11)
    Development of Deliverance (12-21)
    Declaration of God's Deliverance (22-31)
    We begin this lament with the Psalmist’s Address to God: The psalmist begins by emphasizing God's covenant relationship or power with him (e.g., "My God," "O Lord").

    I. Despair and Divine Distance (1-11)

    1 My God, my God, why have you forsaken me? Why are you so far from saving me, from the words of my groaning? 2 O my God, I cry by day, but you do not answer, and by night, but I find no rest.
    My God, my God, why have you forsaken me? The psalmist cries in anguish the “Why?” of the righteous sufferer. Where is the presence God has promised (Josh. 1:5)? The cry is taken up by Jesus, who knew the reality of a total abandonment that was only partial with David (Matt. 27:46; Mark 15:34). In the place of David and all the people of God, Jesus bore the dreadful curse that sin deserves.
    I cry by day, but you do not answer, and by night, but I find no rest.
    The whole expression denotes that his prayer or cry was continuous, but that it was not heard. The whole series of sorrows and trials through which he passed was as if he were forsaken by God; as if he uttered a long continuous cry, day and night, and was not heard. Why was that? If you will remember from last week, Isaiah tells us why:
    Isaiah 53:10 ESV
    10 Yet it was the will of the Lord to crush him; he has put him to grief; when his soul makes an offering for guilt, he shall see his offspring; he shall prolong his days; the will of the Lord shall prosper in his hand.
    3 Yet you are holy, enthroned on the praises of Israel. - The Psalmist is quick to declare that even though it seems like David, and the Messiah which he depicts was not heard, God is still holy.
    enthroned on the praises. God’s kingship exists before any human acclamation, but His reign becomes manifest to worshipers through their praises.
    4 In you our fathers trusted; they trusted, and you delivered them. 5 To you they cried and were rescued; in you they trusted and were not put to shame.
    our fathers. David could think of the time that Abraham was delivered from the five kings (Gen. 14), Joseph from the Egyptian prison (Gen. 41), and most of all Moses and Israel from the land of Egypt (Ex. 1–15).
    6 But I am a worm and not a man, scorned by mankind and despised by the people. 7 All who see me mock me; they make mouths at me; they wag their heads; 8 “He trusts in the Lord; let him deliver him; let him rescue him, for he delights in him!”
    But I am a worm. In contrast to the history of vv. 3–5, the singer describes the mockery he encounters from his fellow members of the people (v. 6). They even deride his faith (v. 8), perhaps implying that they consider him a hypocrite.
    mock. His enemies ridicule his trust in God. This experience is alluded to in Matt. 27:41–44, as Christ had to endure the ridicule of hypocritical priests and criminals.
    Matthew 27:41–44 ESV
    41 So also the chief priests, with the scribes and elders, mocked him, saying, 42 “He saved others; he cannot save himself. He is the King of Israel; let him come down now from the cross, and we will believe in him. 43 He trusts in God; let God deliver him now, if he desires him. For he said, ‘I am the Son of God.’ ” 44 And the robbers who were crucified with him also reviled him in the same way.
    9 Yet you are he who took me from the womb; you made me trust you at my mother’s breasts. 10 On you was I cast from my birth, and from my mother’s womb you have been my God. 11 Be not far from me, for trouble is near, and there is none to help.
    Yet (ki [conjunction] - on the contrary) you are he who took me from the womb. He affirms a long-standing trust in God’s ability to save him. He has had confidence in God as far back as he can remember. Though it appears to be bad, his confidence is still in the Lord.
    But the Lord Has Cared for Me All My Life. The singer again recalls the past, as in vv. 3–5, but this time it is more personal. In effect he tells God, “Not only did you show yourself faithful to our ancestors in Israel, you have been faithful to me from the very beginning of my existence.” In this light he can pray confidently, be not far from me (v. 11).
    In the midst of such anguish, pain, and the appearance of abandonment, his confidence in the faithfulness of God begins a…

    II. Development of Deliverance (12-21)

    This development towards deliverance moves slowly through the pain of his circumstances as he describes the details of his enemies:
    12 Many bulls encompass me; strong bulls of Bashan surround me;
    bulls of Bashan.
    The country of Bashan embraced the territory which was on the east of the Jordan, north of Gilead, which was given to the half tribe of Manasseh. It was distinguished as pasture land for its richness. Its trees and its breed of cattle are frequently referred to in the Scriptures.
    The bulls of Bashan are here alluded to as remarkable for their size, their strength, and their fierceness; and are designed to represent men that were fierce, savage, and violent. 
    13 they open wide their mouths at me, like a ravening and roaring lion.
    they open wide their mouths at me - they are represented as “opening” the mouth for another purpose—that of derision or scorn; here they are described as if they were fierce and wild beasts ready to fall upon their prey.
    like a ravening and roaring lion. The word “ravening” means “voraciously devouring,” and the allusion in the Hebrew word is to the lion as he tears his prey—rending it in pieces to devour it. All this is designed to denote the greediness with which the enemies of the Redeemer sought his life.
    Now we turn from the enemies and describes the effect of all these outward persecutions and trials on himself:
    14 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;
    I am poured out like water - The meaning in this expression is, that all his strength was gone, “He is weak as water”.
    my bones are out of joint; my heart is like wax. Outward attack is matched by inward agony. The figures, as used by David, reflect the inward turmoil induced by the encircling threat of his enemies. As fulfilled in Christ, the prophetic words describe the agony of the crucified one.
    15 my strength is dried up like a potsherd, and my tongue sticks to my jaws; you lay me in the dust of death.
    my strength is dried up like a potsherd - A “potsherd” is a fragment of a broken pot, or a piece of earthenware. The meaning here is, that his strength was not vigorous like a green tree that was growing, and that was full of sap, but it was like a brittle piece of earthenware, so dry and fragile that it could be easily crumbled to pieces.
    my tongue sticks to my jaws - his mouth was dry, and he could not speak. His tongue adhered to the roof of his mouth so that he could not use it—another description of the effects of intense thirst.
    John 19:28 ESV
    28 After this, Jesus, knowing that all was now finished, said (to fulfill the Scripture), “I thirst.”
    you lay me in the dust of death - Or, as we should say, “to dust”—“to the grave”—to the dust where death reigns. The meaning is, that he was near death; or, was just ready to die.
    Who can show that the Redeemer when on the cross may not in his own meditations have gone over these very expressions in the psalm as applicable to himself?
    16 For dogs encompass me; a company of evildoers encircles me; they have pierced my hands and feet—
    For dogs encompass me - Men who resemble dogs; harsh, snarling, fierce, ferocious (not house pets).
    a company of evildoers encircles me - they have surrounded me; they have come around me on all sides so that I might not escape. 
    they have pierced (the verb here means to bore through) my hands and feet - Here, 1000 years before crucifixion was implemented, we are given the details of what was common to crucifixion, that was to nail the hands to the transverse beam of the cross, and the feet to the upright part of it. 
    17 I can count all my bones— they stare and gloat over me;
    I can count all my bones, that is, “My flesh is so wasted away that my bones poke through my skin.” They stare, that is, the enemies (see v. 18). The effect of long protracted suffering and anxiety on his frame, as rendering it crushed, weakened, emaciated.
    they stare and gloat over me - similar language was used last week in the Suffering Servant from Isaiah 53:2-3:
    Isaiah 53:2–3 ESV
    2 For he grew up before him like a young plant, and like a root out of dry ground; he had no form or majesty that we should look at him, and no beauty that we should desire him. 3 He was despised and rejected by men, a man of sorrows and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not.
    18 they divide my garments among them, and for my clothing they cast lots. This verse is quoted in John 19:24 (cf. Matt. 27:35; Mark 15:24; Luke 23:34)
    John 19:24 ESV
    24 so they said to one another, “Let us not tear it, but cast lots for it to see whose it shall be.” This was to fulfill the Scripture which says, “They divided my garments among them, and for my clothing they cast lots.” So the soldiers did these things,
    In the midst of such suffering and pain, the lamenter now makes a Petition/Request to his covenant keeping God:
    19 But you, O Lord, do not be far off! O you my help, come quickly to my aid! 20 Deliver my soul from the sword, my precious life from the power of the dog! 21 Save me from the mouth of the lion! You have rescued me from the horns of the wild oxen!
    Picking up from v. 11 (v. 19, do not be far off and help), the lamenter lays out his request. In recalling God’s past answers to his prayers, he asks for relief in his present distress. Note how dog, lion, and wild oxen (vv. 20–21) reverse the order of the threats in vv. 12–18.
    Thus having laid out before the reader the incredible anguish and pain of the sufferer, and describing those enemies who inflicted this suffering, and the necessary direction towards developing an understanding of where deliverance will come from, the Psalmist now makes a…

    III. Declaration of God's Deliverance (22-31)

    This psalm now takes a sudden shift from deep despair to confident praise. This part of the lament moves the lamenter to a Vow of Praise/Assurance of Deliverance, as he declares God's imminent action and promises widespread worship.
    22 I will tell of your name to my brothers; in the midst of the congregation I will praise you:
    I will tell. The thankful praise of the psalmist will be offered as the payment of his vows (v. 25). In Heb. 2:12 this verse is applied to Christ, who leads the praise of the great congregation.
    Hebrews 2:12 ESV
    12 saying, “I will tell of your name to my brothers; in the midst of the congregation I will sing your praise.”
    praise. The first of three uses of praise in this concluding stanza, showing that in the midst of unquestionable suffering and the unreasonable actions of his enemies, and the “Whys” that are not answered, the priority is still worship, and do so publicly (see vv. 23, 25).
    23 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!
    You who fear the Lord, praise him. The second of three uses of praise emphasizing that the true people of God who fear Him will praise Him, glorify Him, and stand in awe of Him (see vv. 22, 25).
    24 For he has not despised or abhorred the affliction of the afflicted, and he has not hidden his face from him, but has heard, when he cried to him.
    has not hidden his face. Christ’s enemies despised Him, but God did not.
    25 From you comes my praise in the great congregation; my vows I will perform before those who fear him.
    praise. The third of three uses of praise with emphasis on obedience to promises made to God (see vv. 22, 23).
    my vows I will perform. Mention of vows is common in psalms of lament (13:6; 27:6; 35:18; 54:6; 69:30, 31; cf. 51:16; 116:13, 14). The sufferer promises to bring thanksgiving when his prayer is answered (Lev. 7:16; 22:23; Deut. 12:6, 7).
    26 The afflicted shall eat and be satisfied; those who seek him shall praise the Lord! May your hearts live forever!
    shall eat and be satisfied. A reference to the sacrificial meal of the OT peace offering when the vow is paid and the worshipers are included.The nations are often represented as “forgetting” God; that is, they act as if they had once known him, and had then forgotten him. See Job 8:13; Psalm 9:17; 50:22; Romans 1:21. Here it is said that they would again call God to remembrance; that is, they would worship him as the true God.
    those who seek him - Turn away from their idols to worship the living God. And all the kindreds of the nations All the families. The numerous families upon the earth that constitute the one great family of mankind.
    shall praise the Lord! - shall worship before you shall worship in your presence. The language is derived from the act of worshipping God in the tabernacle or the temple, before the visible symbol of his presence there. As applicable to the Redeemer, this language is in accordance with what is uniformly said of him and his work, that the world would be converted to the living and true God. Compare Psalm 2:8.
    Psalm 2:8 ESV
    8 Ask of me, and I will make the nations your heritage, and the ends of the earth your possession.
    27 All the ends of the earth shall remember and turn to the Lord, and all the families of the nations shall worship before you.
    All the ends of the earth shall remember and turn to the Lord. The scope of praise expands, showing the prophetic reference to Christ and the NT church.
    28 For kingship belongs to the Lord, and he rules over the nations.
    For kingship belongs to the Lord - The dominion belongs by right to Yahweh, the true God. See Matthew 6:13; Psalm 47:7, 8.
    he rules over the nations - He is the rightful governor or ruler among the nations. This is an assertion of the absolute right of Yahweh to reign over the nations of the earth, and the expression of an assurance on the part of the Messiah that, as the consequence of his work (the crucifixion), this empire of Yahweh over the nations would be actually established. Compare 1 Corinthians 15:24–28:
    1 Corinthians 15:24–28 ESV
    24 Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. 25 For he must reign until he has put all his enemies under his feet. 26 The last enemy to be destroyed is death. 27 For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. 28 When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.
    29 All the prosperous of the earth eat and worship; before him shall bow all who go down to the dust, even the one who could not keep himself alive.
    All -The general meaning of this verse is, that “all classes of persons” will come and worship the true God; not the poor and needy only, the afflicted, and the oppressed, but the rich and the prosperous. There are three classes mentioned as representing all:
    the prosperous, the rich
    all who go down to the dust, or the crushed and the oppressed;
    the one who could not keep himself alive, and have no power to keep themselves alive.
    eat and worship - This expression is derived from the custom of offering sacrifices, and of feasting upon portions of the animal that was slain. In accordance with this, the blessings of salvation are often represented as a “feast” to which all are invited. Like one big Thanksgiving dinner, centered around the sacrifice given for those who celebrate.
    30 Posterity shall serve him; it shall be told of the Lord to the coming generation;
    Posterity shall serve him -  a generation of men—children, offspring, posterity. Hence, it means a race, stock, or family. It is used here as denoting those who belong to the family of God; his children. The meaning here is, that, as the result of the work performed by the sufferer, many would be brought to serve God.
    it shall be told of the Lord to the coming generation - According to this the idea is, that the seed—the people referred to—would be reckoned to the Lord as a generation of his own people, a race, a tribe, a family pertaining to him. They would not be a generation of aliens and strangers, but a generation of his people. 
    31 they shall come and proclaim his righteousness to a people yet unborn, that he has done it.
    they shall come and proclaim his righteousness to a people yet unborn - Thus understood, the passage is a proper carrying out of the great truths stated in the psalm—that, in virtue of the sufferings of the Redeemer, God would be made known to men; that his worship would be kept up in the earth; that distant generations would serve him.
    he has done it. The final victory of salvation is accomplished by Christ (John 19:30). God has done or accomplished what is stated in this psalm; that is, in reference to the Messiah, he has caused an atonement to be made for mankind, the redemption for God’s people has been provided through the sufferings of the Messiah.
    John 19:30 ESV
    30 When Jesus had received the sour wine, he said, “It is finished,” and he bowed his head and gave up his spirit.
    Let’s review why this Psalm is so profoundly significant for Christ in the Old Testament
    Jesus' Own Words on the Cross
    Christ quoted the opening line of Psalm 22 while on the cross (Matthew 27:46, Mark 15:34). In Jewish tradition, citing the first line of a psalm invoked the entire psalm—Jesus was identifying Himself with this whole prophetic picture.
    Remarkably Specific Prophetic Details
    The psalm contains details that precisely match the crucifixion:
    Mocking and head-shaking by observers (v. 7-8) - fulfilled in Matthew 27:39-43
    "He trusts in the LORD; let the LORD rescue him" (v. 8) - the exact taunt used by the religious leaders
    Hands and feet pierced (v. 16) - written centuries before crucifixion was invented as an execution method
    Bones out of joint but not broken (v. 14, 17)
    Extreme thirst (v. 15)
    Dividing garments and casting lots for clothing (v. 18) - fulfilled exactly in John 19:23-24
    3. The Pattern of Suffering Leading to Glory
    The psalm moves from deepest suffering (verses 1-21) to triumphant praise and worship by all nations (verses 22-31). This mirrors Christ's own path: through the cross to resurrection and glory. The psalm ends with proclamation to future generations—"he has done it" (v. 31), echoing Christ's "It is finished."
    This makes Psalm 22 one of the most stunning messianic prophecies in Scripture—a detailed preview of Christ's passion written a millennium in advance by someone describing suffering that went beyond his own experience, pointing unmistakably to the Messiah who would come.

    So What?

    Do we understand that this Psalm written by the King of Israel, David, was prophetic in that the King of Kings, Jesus Christ, was of necessity depicted as the atoning sacrifice?
    Do we understand that although suffering was a part of God’s eternal plan for His Son Jesus, He in no way was abandoning His Son in the process?
    Do we further understand, that because of Christ’s atoning sacrifice, all types of peoples, rich, poor, or those near death (helpless), will be included as God’s people and will bring Him ultimate glory?

      • Psalm 22ESV

      • Psalm 22:1–2ESV

      • Isaiah 53:10ESV

      • Psalm 22:3–8ESV

      • Matthew 27:41–44ESV

      • Psalm 22:9–11ESV

      • Psalm 22:12–15ESV

      • John 19:28ESV

      • Psalm 22:16–17ESV

      • Isaiah 53:2–3ESV

      • Psalm 22:18ESV

      • John 19:24ESV

      • Psalm 22:19–21ESV

      • Psalm 22:22ESV

      • Hebrews 2:12ESV

      • Psalm 22:23–26ESV

      • Psalm 2:8ESV

      • Psalm 22:27–28ESV

      • 1 Corinthians 15:24–28ESV

      • Psalm 22:29–31ESV

      • John 19:30ESV

  • There Is A Redeemer
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