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,
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.
Play for things
of the righteous
Play for things
The Lord's Son of God
The Son of Son
Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play Play
Which do those victims do,
This do those do, do those do,
Thank you.