Sermon: The Lord Was Pleased to Crush Him

The Crucifixion Narrative and the Cry of Dereliction

If you would, open your Bibles to the Gospel according to Matthew 27. Chapter 27, Gospel according to Matthew, Chapter 27. Starting in verse 45. Hear now the word of the living and the true God. Now from the sixth hour there was darkness over all the land until the ninth hour.

And at about the ninth hour Jesus cried out with a loud voice saying... That is, My God, My God, why have you forsaken Me? And some of the bystanders hearing it said, This man is calling Elijah. And one of them at once ran and took a sponge, filled it with sour wine... and put it on a reed and gave it to him to drink.

But the others said, Wait, let us see whether Elijah will come to save him. And Jesus cried out again with a loud voice and yielded up his spirit. And behold, the curtain of the temple was torn in two from top to bottom.

And the earth shook and the rocks were split. As far as the reading of God's holy and inspired word, let's pray together as His people. Lord, thank You for the gift of Your Word. Thank You for the gift of grace and mercy that we have in Christ.

Lord Jesus, thank You for Your righteousness. Thank You, Lord, for being counted among the rebels. Thank You, Lord, for being pierced through for our transgressions, crushed for our iniquities. I pray today, Lord God, that You'd bless Your church and the world with the proclamation of Your Word.

Please speak and guide by Your Spirit. Lord, let the preacher be forgotten and the truth be buried into our hearts. In Jesus' name, Amen. So, we're in the Kingdom of God series, and there's a study, an expositional study through the Gospel according to Matthew.

We're almost finished with this spectacular piece of revelation from God. These are the words of God. And we're in this portion, the crucifixion of our Savior, the death of the Son of Man, this moment that Jesus had been prophesying to them about, telling them this is coming, that He was going to go to Jerusalem.

He'd be killed and then He would rise again three days later. And in this moment, if you've been with us through this study, you know that we've talked about the fact that Matthew is keenly aware of what's going on in the life and ministry of the Lord Jesus.

He knows that Old Testament revelation, and he's constantly pointing to it. Sometimes it's overtly. He is explicitly saying this was to fulfill what was written by the prophet Isaiah. And he quotes from the Old Testament revelation.

What's happening with Jesus, as I've said so many times before, is not a novelty. This is what the Scriptures had taught beforehand. And now you're seeing its fulfillment. But the way that Matthew does this moment is spectacular.

Because if you've been singing the Psalms, if you've been in the Jewish hymnal, being raised in it, then you know in this moment that Matthew is pointing you to the fact that, see, that cry of dereliction, Psalm, that Psalm of dereliction, that was ultimately about Jesus.

You may have found, and I said this last time, you may have found in that Psalm intersections with your own life in terms of things that you have felt, and that weight, and that dereliction yourself. And you sang that to God, and you meant it.

But in reality, that was Jesus, the perfect Adam. He was going to be the actual substance of that, the fulfillment of all of that. So in Matthew 27, you see in the crucifixion that dereliction, Jesus is crying out, My God, my God, why have you forsaken me?

It's a glorious moment. But again, Matthew knows that this is tethered to the Old Testament revelation. It's not novelty. Here's what's important as we talk today about what's underneath this moment. It's not a novelty.

These concepts, these truths were carried to us by God, through His Spirit, through inspired authors throughout history. This is God's story now being summed up in this moment. And in order for this to not simply be what they thought it was in terms of the Roman soldiers who were killing Jesus, just some man being called a criminal and dying on a cross, in order for it not just to be the death of a person, we have to understand, what did God say needed to take place for us to have reconciliation and peace with Him?

We have to understand God's character. We have to understand what is God like. And then we have to understand what's wrong with us. Why is this necessary? So what, the veil is torn. So what, the lights go out and the earth turns dark in the middle of the day.

So what, there's an earthquake. So what, someone dies. What does it all mean? We have to ask deeper questions. And I think it's vitally important for us, because believe it or not, the assumption when you walk into a Christian community, when you walk into a fellowship of believers who hold to this as the word of the living God, the assumption is often, well, yeah, Jesus is dying for the sins of His people.

He's being counted as the rebel. He is being counted as the guilty one. And we get Christ's righteousness. But believe it or not, people often try to deny that. And it makes sense, by the way, I'll just say at the front, as we talk about penal substitutionary atonement, that Christ was actually punished for the sins of His people.

It makes sense that man-made religion would want to do away with penal substitutionary atonement, those concepts. Now, Pastor James mentioned that in church history, you've heard me say before, church history is a glorious mess.

You see, you know, great moments, peaks of glory, and you see your heroes saying amazing things that are totally consistent with the word of God. But you also see moments of total face-plans in ways that they are clearly contradicting the revelation.

I think God wants me to read something on this page, because it keeps flipping back.

We'll see.

Nope. Okay. Okay.

That's weird. Okay, we'll put that down. Now, if it goes now, then, okay. It's a... there's air conditioning here. Don't worry, this isn't a Pentecostal church.

Calm down.

You see glorious messes in church history. And you do see, in church history, pastors, and Christians, and theologians, historians, whatever you want to point to, you'll see moments where they're saying amazing things about the crucifixion, the death, the redemption that we have in Christ, the atonement, that are totally consistent with the scriptures.

And you see other ways where they're saying things that are not really consistent with the scriptures, and other ways where maybe somebody is emphasizing an aspect of the atonement of Christ that maybe others don't.

Yes, this, what we're talking about, with the crucifixion of the Son of Man, and the redemption that we have in Jesus, is this glorious, amazing thing that is multi-faceted, but, understand this, it has core truths that can't be denied.

If you deny those core truths, whatever else is true in all the amazing facets of the atonement of Christ, if you deny the core, you lose the Gospel. If you deny the core, you lose eternal life. And it makes sense to me that man-made religion would try to do away with penal, substitutionary atonement.

Why?

Because if you have Jesus, listen, on the cross, dying for the sins of God's people, being counted as the guilty one, receiving in himself the just penalty that God's people deserve, if you've got that, and Jesus says, it is finished, and the veil tears from top to bottom, allowing access to our Father, if it's a once-for-all sacrifice, then man-made religion and all its concepts of sort of, you know, attaining a righteousness in myself that can be acceptable to God, and all those things, all of it just falls by the wayside.

It's meaningless. It's totally meaningless. Because if he truly takes my guilt, my sin, my condemnation, and if I receive as a gift this righteousness that Paul says is from God, from above, from God, through faith in Jesus, if I get his righteousness, and he takes my guilt and shame, and all my sin is dealt with, well, then that means Romans 5, Romans 5, 1 is true.

Therefore, having been declared righteous by faith, we have peace with God. There's no more room for all of the bootleg gospels that men conjure up.

There's no more room.

I understand why Roman Catholicism would try to destroy this concept of the imputation of my sin to Christ and Christ's imputation to me. I understand why. Because if what the text says about the death of the Son of Man is true, if what Paul says in Romans 3 and 4 is true about me getting righteousness apart from works, and Christ being the propitiation, the diversion of wrath in my place, then there's no more need for Rome's corrupt system.

There's no more room for the treasury of merit. There's no more room for any of those concepts because I have eternal life through faith in Jesus. I don't need it mediated to me.

Through the church,.

Through cooperation with these different sacraments and hoping that I have cooperated just enough to where there's no more sin, real serious sin left to be dealt with and I have righteousness. This is vital.

It's very, very important. That veil, the text says, has been torn. Now, remember this. In this moment, we have the fulfillment of all that God said was going to take place in Mashiach, in the Messiah.

Here it is right before us. And God is not only dealing with things that are deeply spiritual truths and deep spiritual things in the heavens, but He's actually allowing all those truths to be exposed in this physical world.

You have the world itself shaking. You have the world itself going dark in the middle of the day so that the stars are shining. You have the world itself displaying that moment of peace and being accomplished in Christ.

You have the veil, the thing that separates the people of God from the holiest place being torn so that we have access to our Father. It's done. It's finished. You know what's amazing, too, about this truth is the world goes dark that day.

Creation is signaling what's going on. Jesus is the light of the world. He's the light of the world. In that moment where He dies this death on behalf of His people, the lights go out. The world is filled with darkness when the light of the world dies for the sins of His people.

It's a glorious truth. It's an amazing moment. And I want to just say to you, and I think in eternity, for all eternity, we'll be rejoicing more and more and more in this moment that's before us than we can possibly comprehend even now.

But we need to talk about this concept of penal substitutionary atonement. Christ is the substitute. He is in our place. He is dying a death that we deserve. The Bible, we know, says the wages of sin is what?

And He's substitute for us. He's in our place. But this concept of penal, this concept of actual punishment is denied by so many. And in just one sermon today, I can't interact with all the different concepts.

I would just rather give you a more positive presentation of what does the Bible say was taking place in the life and ministry and death and resurrection of Jesus. What's the Bible say? This is the revelation of God.

This is truly, first and foremost, the ancient record of the church. Amen? Yes? It's inspired literature, but it is the ancient record of the church from the mouth of God. What does the Bible say took place in this moment?

Why is it important that the veil is ripped and Jesus says it's finished and all of that? I think we need to go to the Word of God to say, what is it consistently taught regarding atonement and propitiation and substitution?

And so, the first place I think we need to start is the very beginning of the Bible. If you go to Genesis 3, go there. Genesis 3, you'll see in the story of our first parents and the fall and the curse and everything else that occurs there.

In Genesis 3, 15, God starts to tell us the story of the Messiah. So, Jesus and this promise is at the very beginning of your Bible, Genesis. Genesis 3, 15, famous section of scripture. It says, I will put enmity between you and the woman.

I will put enmity between you and the woman and between your offspring, Satan, and her offspring. He, he shall bruise your head and you shall bruise his heel. There's someone specific in mind here. As soon as the fall occurs, God is promising what he's going to do to bring redemption.

There is a he coming who will bruise the head of the serpent. That is to say he'll deliver the mortal blow to the serpent. A head wound is a head crushing, but he'll be bruised on his heel in the process of delivering the mortal blow.

To the woman, he said, I will surely multiply your pain and childbearing. In pain you shall bring forth children. Your desire shall be contrary to your husband, but he shall rule over you. Feminists hate that.

And to Adam he said, because you have listened to the voice of your wife and have eaten of the tree of which I commanded you, you shall not eat of it. Cursed is the ground because of you. In pain you shall eat of it all the days of your life.

Thorns and thistles that shall bring forth for you. And you shall eat the plants of the field. By the sweat of your face you shall eat bread till you return to the ground. For out of it you were taken.

For you are dust and to dust you shall return. We know this section. If you've been in Christ for even a short period of time, hopefully you've got to Genesis chapter 3. But it says thorns. We talked about that, right?

The thorn, the crown of thorns that's on Jesus' head as he's dying for the sins of his people, delivering that mortal blow to our great enemy. He's wearing on his head the very sign of the fall, thorns.

And then it says in verse 20, the man called his wife's name Eve because she was the mother of all living. And the Lord God made for Adam and for his wife garments of skins and clothed them. It's a question, a very important one.

We know that God promised that in the day they eat of it, what will happen? And we know there is the concept in Scripture of spiritual death. We are dead in our sins and trespasses, Paul says in Ephesians chapter 2, by nature children of wrath.

We know that's there, there's spiritual death and alienation from God. But we need to ask the question, in this moment where sin and curse and fall, all this enters and God promises Mashiach he's coming, who dies that day?

Physically.

It wasn't Adam and Eve. Now there's something it says here, people just pass right over it. Adam and Eve are naked and not ashamed. And then in this moment sin and curse and fall enter and then it says what about God?

And the Lord God made for Adam and for his wife garments of skins and did what to them? Clothed them, he covered them in the skins of what? An animal. So actually who gives the first sacrifice for the sins of God's people?

Who gives it?

God, what died that day? The substitute. That day Adam and Eve had their nakedness and shame covered and they were clothed in the skins of an animal. That means that day an animal died. Adam and Eve, perhaps they saw it, perhaps they watched this grotesque thing happen.

There was blood atonement that day. The shedding of blood, something died that day and Adam and Eve then went from being naked and of course exposed, hiding themselves from God to now God himself provides the sacrifice, the substitute.

And what does he do? He covers Adam and Eve in the skin of the substitutes. It's a glorious, rudimentary, very, very basic explanation to Adam and Eve of what was going to be accomplished with Jesus, but highlight this important thing.

Is that when sin enters into the world, the thing that died that day was a substitute. Blood was shed, something died, but it wasn't just that the thing died. God covers Adam and Eve, their nakedness, their shame, their hiding.

He covers them in the skin of the animal. So you can already see at the most basic level, substitution, blood atonement, death for sin is a consequence and you can already see what? That this substitutes skin covers the unrighteous.

What more do you need? That's substitution, that's atonement, that's sin, consequence, and I receive the benefits of the substitutes. I'm covered in the skin of the substitute. This is the whole concept that flows throughout the scriptures, particularly the New Testament as it's expressed by the inspired apostles is that we have us hiding in Christ, our substitutes, him taking the curse and the penalty, him dying for the sins of his people, and us receiving credited his righteousness.

That's the whole story. It's the first three chapters of the Word of God. That's the summary of it all. So what's taking place with that veil being torn? That. What's taking place with Jesus being crucified?

That. What's taking place with him giving his life and crying out, it's finished? That's what's taking place. How come you and I have this unfettered access to our Father now? How come we have no condemnation?

How come we have peace with God? How come we're declared righteous? It's not because something in us to any degree. It's because of the substitutes. It's because of the righteous one. It's because he atoned for my sin and I am covered in his righteousness.

How can I stand as a sinner, as someone the Bible says is wicked and ungodly? How can I stand before a holy God when I am in fact not holy, wicked and ungodly?

How?

Because I'm standing before a holy God with the righteousness of another. That's the gospel. That's at the heart of the gospel. That's how God brings peace between sinners. And again, man-made religion cannot conceive of this.

Why?

Because that is too much of a gift. That is too gracious. That is too God-ward. That is too much to God's glory. There's not enough of me in this story. It's the gospel of grace and it's all to God's glory.

And that's why man-made religion hates those concepts. Because man always tries to find some way, some way for man to share God's glory. But that's not how the story goes. You all know as you move further, we're not going to exhaust this today, but we need to talk about what does the Bible say is taking place with the death of the Messiah?

Of course, you know the story of the Passover. Yes? The Passover lamb. Again, the Jews are receiving, the people of God are receiving revelation from God over an extended period of time. It's not an information dump all at once.

The people of God are walking with God, receiving revelation and God is giving them more and more and more to the fulfillment, which is Jesus. But we know, of course, as they're enslaved, they're in bondage to Egypt, God comes in to rescue.

Let my people go. We know about the plagues that come into Egypt to display God's power over the gods of Egypt and God's power over Pharaoh. And then God says, let my people go. And then finally God promises that moment of judgment, where his wrath is going to come over Egypt and he is going to destroy the firstborn.

Now watch. How do the people of God avoid this wrath? How do the people of God avoid this particular powerful judgment? How do they get out from under all of this? Because believe it or not, if you were a Jew in that day and your entire neighborhood, your family members, your friends who are all Jewish, they all heard God say, do this to avoid it.

If you were out there getting yourselves prepared to Passover lamb, got to eat the whole thing. It's got to have no spot, no blemish. And so that takes some work to find the right one. Oh, by the way, don't break its bones, don't do that.

And as everyone's out there putting the blood over the doorpost and lentil, they're doing all of that. If there was a Jewish person who heard what must be done and they were just sort of like chilling on their patio, watching everybody do this.

Everybody could have asked the question, hey, did you hear the word? You might want to hurry up because you're going to need a lamb. No spot, no blemish. I'm not sure, maybe anywhere left. I hope you have one and don't break its bones and blood, it's got to go over your door because the wrath of God, the judgment of God is coming tonight.

If that person had said, nah, no thanks. I don't really believe it. You really believe this superstition? You really believe this hocus-pocus? You believe this is going to happen? Believe me, if that person didn't have the blood of that lamb over their doorpost, they would have lost their son.

So all of these people that are doing this, listen, they are recognizing the judgment is about to fall over Egypt. I'm told by God that I need this thing to die and have its blood shed. And it has to be without spot and blemish and there can't be any broken bones and that blood better be covering my house so that the judgment of God will pass over my house on account of the blood of the lamb.

That's substitute. That's something dying so that the judgment of God is diverted from me, so that it passes over me. All of these concepts are rooted in the beginning of the Bible, all foundational. The Passover, bloodshed, no spot, no blemish.

God's judgment passing over me on account of the blood of the lamb. And of course, we know John the Baptist when Jesus enters. What does John the Baptist say about Jesus? Who's before him? He says what?

Behold the lamb of God. Who does what? Who takes away the sin of the world. He knows who Jesus is. That concept is important to them. He's not just a sweet little lamb. The lamb died for the sins of God's people.

The lamb died as a substitute. So when we talk about penal, substitutionary atonement, when people try to deny that, there's so much they have to contend with in Scripture that just teaches it over and over and over.

You can move, of course, to Leviticus. Do that with me. Go to Leviticus. I want you guys to see this text. So often people just pass up Leviticus numbers in Deuteronomy, and we shouldn't. It is the Word of God, the same as the Gospel of John.

Amen?

It is. God gives us so much truth, so much application of justice and righteousness here. But here's a famous section that you need to be aware of when you talk about penal, substitutionary atonement.

What did God lay down for the people of God long before Jesus accomplished his redemption for his people on that cross?

Very important.

What did God say is occurring with atonement? What were they supposed to rehearse to teach them to get ready for the big day? What were they rehearsing for? Leviticus 16. The Lord spoke to Moses after the death of the two sons of Aaron when they drew near before the Lord and died.

And the Lord said to Moses, tell Aaron, your brother, not to come at any time into the holy place inside the veil before the mercy seat that is on the ark, so that he may not die. Holy, holy place, holiest place, veil.

Make sure you tell Aaron not to just come wandering in there so he doesn't die. Moses is like, make sure I announce that to him. We're going to have lunch later and I will make sure he knows that. Hey, by the way, if you don't want to die, don't go walking in there just willy nilly.

Why?

It's the holiest place. It symbolizes the very presence of God. God is holy. You're not. You've got sin to deal with. There's a veil, by the way. Make sure you see that. Make sure you respect that. Respect that veil because that's the holiest place.

It's the very presence of God where the sacrifice and the offering is made. Don't go wandering in there. I will appear in the cloud over the mercy seat. But in this way, Aaron shall come into the holy place with a bull from the herd for a sin offering and a ram for a burn offering.

He shall put on the holy linen coat and shall have the linen undergarment on his body. And he shall tie the linen sash around his waist and wear the linen turban. These are the holy garments. He shall bathe his body in water and then put them on.

And he shall take from the congregation of the people of Israel two male goats for a sin offering and one ram for a burn offering. Aaron shall offer the bull as a sin offering for himself and shall make atonement for himself and for his house.

Then he shall take the two goats and set them before the Lord at the entrance of the tent meeting. And Aaron shall cast lots over the two goats, one lot for the Lord and the other lot for Azazel. Now, this in particular is very important.

Pay close attention to what God says about these two goats. Into the wilderness. So, the text goes on, explains more of the detail of how this is supposed to take place. By the way, when you see the word atonement, think reconciliation.

Think reconciliation when you see that word atonement. But the description goes on and on. But I want you to hear this in verse 20. And when he has made an end of atoning for the holy place and the tent of meeting and the altar, he shall present the live goats.

And Aaron shall, listen to this, lay both his hands on the head of the live goats and confess over it all the iniquities of the people of Israel and all their transgressions, all their sins. And he shall put them on the head of the goat and send it away into the wilderness by the hand of a man who is in readiness.

The goat shall bear all their iniquities on itself to a remote area. And he shall let the goat go free in the wilderness. So, they're told, rehearse like this. Here's a problem. It's going to be set up with a temple.

You're going to have all of this stuff displaying, teaching the people of God what's really going on. You've got the veil, the holiest place. You've got to do all this ritual. Make sure that you're ritually clean.

Make sure that you have the sin offering for yourself. And then there's these two goats. There is a lot cast. Which one is going to die? And which one is going to have the sins of God's people confessed onto it?

So, what do the people of God see? They see death for sin. This substitute is dying for you. The problem is, Scripture teaches us, the blood of bulls and goats can never take away sin.

Why?

Because a bull and a goat is not a person. It's not in the image of God. And so, all they're doing now is they're practicing. But they're practicing in a bloody, deadly way. Something is dying. Its blood is shed.

And it's because you're guilty. It's just a reminder of sins continually. It's happening over and over again. There's just a constant reminder. It's happening over and over.

And there's a goat.

And I'm not a goat. And this isn't going to work ultimately.

But I see it.

I see the blood.

And it's dying because I'm the guilty one. And I can't get access to my father because something's in the way. But I've got to have a mediator, someone to represent me, that goes in there and offers the sacrifice.

And then the amazing moment of the live goat, where this moment happens where the hands of the priest are placed onto this goat. Now, can you imagine being the people of God in that day? And the priest is laying his hand on the goat, both hands.

He's pressing his hand onto this other goat. One died that day.

Blood is shed.

And he's saying the sins of the people onto the goat. So you're the people of God. And he's confessing. And he's hands on that goat, pressing down. And he's confessing your guilt and shame onto the substitute.

And then after your guilt and shame is confessed onto this goat, that scapegoat is then led away from the people of God. And we all watch as the sins that were confessed onto this substitute. We watch our sins disappear from us as far as the east is from the west.

It disappears off into the distance. So we recognize atonement is made. There's a death for sin. The wages of sin is death. There has to be a death. But now I get this portrayal of, oh, my sin, my guilt and shame is going that way, away from me, onto the sacrifice.

And now I'm watching this thing disappear over the horizon with my guilt and shame. Now, there are stories, traditions about, well, wait. What do they do with that goat? Like, sin's confessed onto the goat.

It disappears. Can you imagine that thing just being let go in the wilderness, and it comes running back the next day? Everyone's running away from the goat. Like, don't let it touch me. There's some stories about, like, it was led off of a cliff sort of a thing.

Or just make sure that this thing never came back. Because the concept is, my sins were transferred to that substitute. And now it's gone. It's gone. That was the portrayal. So that's what takes place according to the word of God.

Before Jesus ever comes, dies for the sins of his people, this is what's laid down in the word of God. And yet people want to deny penal substitutionary atonement, that Jesus was our substitute, and that he received the penalty due to us.

Let's say it, the wrath of the Father. The just judge has wrath. He is the God of justice. And so where does that go? Did it go to Christ? That cry of dereliction, can I say this real fast?

Very important.

I agree, some people take this too far. James has talked about this in terms of all the amazing sermons about the God, the Father, turning his back on Jesus in this moment. My God, my God, why have you forsaken me?

I get that. People can, I think, try to overcome some of the mystery within the Trinity and what takes place, because we're creatures. And they'll just go way too far. I understand that. But you know what?

When Jesus said, my God, my God, why have you forsaken me?

Do you believe him?

That's the cry of dereliction. Was he lying? Isn't there something in that moment where the suffering servant there in that cry of dereliction is actually consistent with what God says must take place, with the atonement, with the substitutes?

Something is very, very true there in terms of the experience of Christ and him receiving our penalty. But, and this is, I think, when I hear people deny penal substitutionary atonement, I think to myself, what more would you need to see than, I mean, there's so many texts, but what more would you need to see than something that was laid down long before Jesus even came?

Isaiah 53. Are we really questioning whether God the Father actually poured out his justice, wrath, penalty, in our place on the Son? Are we questioning that? Because Isaiah said it long before Jesus came.

I want you to go there. Isaiah 53. If we want to understand this moment in Matthew 27 of what is actually occurring and allowing for that veil to be ripped from top to bottom, we need to understand what the Word of God, the revelation of God said about the Messiah about 700 years before Jesus came.

So I'll remind you again, if you're new to the Bible, what you're reading right now is something that was written down long before Jesus came, centuries before Jesus came. And here's what it says in 53 verse 4.

I want you to hear the Word of God related to what's taking place with the Messiah.

Here it is.

For healing him was the chastisement that brought us peace and with his wounds we are healed. All we like sheep have gone astray. We have turned everyone to his own way. And the Lord has laid on him the iniquity of us all.

So when someone denies that Jesus received the wrath of the Father, the justice of God, in the place of God's people, we need to ask the question, well then what is the prophet of God giving to us here through inspired revelation?

What is this?

It actually says that he was pierced through for our transgressions, crushed for our iniquities. Question, how does that relate to God? In every way. He's being crushed because our iniquities deserve crushing.

But who deserves it, really?

Who?

This is where you can answer.

You. Me.

I deserve to be pierced. I deserve to be crushed. I deserve the judgment of God to fall on me, but it passed over me and was given to the Son. And so he receives the penalty that's due to me. That's what the text says long before Jesus comes.

This isn't an invention of the Reformation. This isn't an invention of Protestantism. This is the word of God long before Jesus comes saying that he actually is that substitute. And it says, The Lord has laid on him the iniquity of us all.

So there it is again. It's all over the New Testament. My guilt, my shame counted to him. The Lord has laid on him the iniquity of us all. It's right there. Here it is again, verse 7. He was oppressed and he was afflicted, yet he opened not his mouth, like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent.