Let us turn once again to the
Word of God in that chapter that we read in Daniel chapter 9 and
I want tonight to direct your attention to those words that
we find at verse 26 Daniel 9 verse 26 rather verse 24 I should say
verse 24 seventy weeks are determined upon thy people
and upon thy holy city to finish the transgression, and to make
an end of sins, and to make reconciliation for iniquity, and to bring in
everlasting righteousness, and to seal up the vision and prophecy,
and to anoint the Most Holy." In Daniel chapter 9 and verse
24, we have here, of course, is part
of the answer to the prayer of Daniel. The prayer is recorded. It's
the major part of the chapter, the record of that remarkable
prayer. And then at verse 20, He says, While I was speaking,
and praying, and confessing my sin, and the sin of my people
Israel, and presenting my supplication before the LORD my God for the
holy mountain, that is, Manzion, and Jerusalem, the holy mountain
of my God, yea, whilst I was speaking in prayer, even the
man Gabriel, whom I had seen in the vision at the beginning,
back in chapter 8 and verse 15, He says, it came to pass when
even I, Daniel, had seen the vision and sought for the meaning,
then, behold, there stood before me as the appearance of a man. It's that same man whom he had
seen previously, who now comes again, being caused to fly swiftly. He says, he touched me about
the time of the evening oblation, and he informed me and talked
with me and said, O Daniel, I am now come forth to give thee skill
and understanding at the beginning of thy supplications. The commandment
came forth and I am come to show thee. Here then we have the answer
to that prayer that's recorded in the previous part of the chapter. And it's interesting. what is
said there at the beginning of that 23rd verse, at the beginning
of thy supplications. Before ever Daniel had uttered
a word, Gabriel had been dispatched to answer the prayer. As we read
in Isaiah 65, 24, before they call, I will answer. And while
they are yet speaking, I will hear. not to think that God hears
because of our much speaking. God hears us even before we address
Him in our prayers. Now the latter part of the chapter,
the answer to the prayer, as we have it from verse 20 through
to verse 27, is not easy. It's a difficult passage for
us to understand and to interpret, and yet I believe that what we
do have in these verses, and certainly in that that I've read
as our text, is the gospel. The gospel in the book of Daniel. We often refer to Isaiah as the
great evangelical prophet. Much of the writing of that prophet,
Isaiah, is full of the Lord Jesus Christ. He speaks of the gospel,
but so too in the other books of the prophets. And here in
our text tonight, Daniel 9 and verse 24, we see something of
the gospel in the book of Daniel. And I want to consider just two
things. First of all, to say something
with regards to the 70 weeks. And then secondly, to say something
with regards to the Savior, the one who is the principal subject
matter of the verse. And we'll spend most of our time
considering the Savior, I trust. Let us look at this reference
here to 70 weeks 70 weeks are determined upon thy people and
upon thy holy city 70 weeks in the Hebrew it is literally 77 Seventy-sevens, the Hebrew word
for week is related to the number seven. Seventy-sevens. And of course, when we consider
his prayer, he had been pleading himself with regards to seventy. Seventy years. As we read back
in verse 2, in the first year of his reign, that is the reign
of Darius, Daniel says he understood by books the number of the years
whereof the word of the Lord came to Jeremiah the prophet
that he would accomplish 70 years in the desolations of Jerusalem. Those were literal years, those
70 years. It's what God had said concerning
the desolations of Jerusalem when the Jews were transported
and taken into exile and found themselves in captivity in Babylon,
back in Jeremiah chapter 25 verse 12 it shall come to pass when
70 years are accomplished that I will punish the king of Babylon
and that nation saith the Lord for their iniquity the land of
the Chaldeans and will make it perpetual desolations God would
visit judgment upon those who had taken the Jews into captivity
again in chapter 29 verse 10 in the book of Jeremiah, thus
said the Lord, that after 70 years be accomplished at Babylon,
I will visit you and perform my good word towards you in causing
you to return to this place. Now, those were 70 literal years. And here is Daniel, it's the
first year of the reign of Darius, who's of the seed of the Medes,
And we're told, are we not, when it was that he became the emperor,
when there was the overthrow of Babylon. If you go back to
chapter 5, the writing upon the wall, there in the end of that chapter
we're told how Darius the Median took the kingdom, being about
three score and two years old. He was 62 when he overthrew Belshazzar,
the king of the Chaldeans. The Babylonians were overthrown
and it was now the kingdom of the Medes and of the Persians. And the year of the overthrow
of Babylon was 539 before Christ, 539 BC. That was some 66 years into the
captivity of the Jews. The Jews had been taken into
exile in 605. So it's 66 years that they've
now been languishing. And what is Daniel doing? Well,
Daniel is reading, as he tells us, in the book of the prophet
Jeremiah. and he realizes that within a
few years God is going to accomplish those 70 years of the desolations
of Jerusalem. So what does he do? He begins
to plead the Word of God, reading the Word of God, understanding
the Word of God, He begins to pray over the Word of God and
surely is he not a remarkable lesson to us in this? Is this
how we read the Word of God? We read the Word of God, does
he move us to pray to God? When we come and meditate in
the Scriptures it should move us. to be those who would be
calling upon His name and seeking that God might accomplish in
us all His goodwill and pleasure, performing in us those things
that we find recorded in His Word, especially those exceeding
great and precious promises of the Gospel. Daniel says, I set
my face unto the Lord God to seek by prayer and supplication
supplications with fasting and sackcloth and ashes and I prayed
unto the Lord my God and made my confession. O how Daniel prays,
how he pleads with God concerning those seventy years and it's
interesting that as he prays in terms of the seventy years
so God answers his prayer And when God answers his prayer,
He answers him in terms of the 70 weeks, or the 70 sevens. Now, we know that the number
seven is that perfect number in Scripture. It was on the seventh
day that God rested from all His works of creation and God
sanctified that seventh day. As He beheld His work, it was
perfect. and so from Genesis when we come
through to the book of the Revelation we see how 7 very much sets before
us the idea of that that is perfect and so when we have such an expression
as this in verse 24, 77 this is a perfect answer to this man's
prayer and so surely if this answer is so perfect we're to
understand it as having some reference to the Lord Jesus Christ
himself Here we have Christ. Here we have the incarnation
of the Lord Jesus Christ. He's coming into the world. Here
we have the crucifixion of the Lord Jesus, that great purpose
of His coming, that He might make that one sacrifice for sins. Seventy-sevens are determined
upon thy people and upon thy holy city. We know, we're told
by Paul, when the fullness of the time was come, God sent forth
his Son, made of a woman made under the law. The fullness of
the time, that perfect time that God himself had appointed in
his eternal decree, But as with the coming of Christ, so also
with the dying of the Lord Jesus. Several times we're told in the
Gospel how the Jews would have taken the Savior, and they would
have crucified Him, or they would have stoned Him to death, but
His time was not yet come. His time was not yet come. The
time to be born, the time to die. But when His time was come,
we're told how He set His face to go to Jerusalem, he would
accomplish that that God had determined. And remember the
language of the Apostle Peter on the day of Pentecost concerning
the death of Christ in being delivered by the determinate
counsel and for knowledge of God. Or he dies in accordance
with what God himself had predetermined, what God had foreordained. It
doesn't excuse those Jews, they were culpable. It tells them
you have taken with wicked hands and crucified and slain. And
yet all in accordance with God's great purpose. So, here we have
this determined time, 77's are determined. true with regards to the coming
of Christ, His Incarnation, true with regards to the dying of
the Lord Jesus. Now, as I said at the outset,
the passage is not easy, it's a difficult passage for us to
understand or to interpret. But see how in verses 25 to 27,
the 77s are divided into three parts. We read of seven 7s, and sixty-two sevens, and one
seven. In verse 25, Know therefore and
understand that from the going forth of the commandment to restore
and to build Jerusalem unto Messiah the Prince shall be seven weeks,
or seven sevens, and three score and two weeks, or seven. The street shall be built again,
and the wall even, in troubleless times." Now, it is generally
understood that the seven weeks, the seven sevens, are some reference
to the work of Ezra and Nehemiah, as reference to those who initially
returned from exile and were responsible for the rebuilding
of the temple and the rebuilding of the wall and it was troublous
times you only have to read the book of nehemiah to see what
troublous times they were and then the 62 sevens refers to
the actual dying of the lord jesus after three score and two
weeks, or three score and two sevens, we read in verse 26,
shall Messiah be cut off, but not for himself. And the people
of the prince that shall come shall destroy the city and the
sanctuary, and the end thereof shall be with a flood. Unto the
end of the war desolations are determined. So what we have there
in verse, the beginning of verse 26, Messiah being cut off, This
is the great event after three score and two weeks and then
there's another week to make up the 70 weeks and that is said
to have reference to the destruction of Jerusalem after the death
of Christ. Now, Jerusalem of course was
overrun and destroyed by the Roman legionaries under their
general Titus and that occurred in the year 70 AD. They shall destroy the city,
it says, and the sanctuary, and the end thereof shall be with
a flood. Unto the end of the war desolations are determined,
and he shall confirm the covenant with many for one week. And in
the midst of the week he shall cause the sacrifice and the oblation
to cease." And that was the end of the temple worship as it had
been for so many years after the fulfillment of all these
things in the Lord Jesus Christ. The temple is destroyed, when
Jerusalem is overrun and there is the confirmation of the covenant. He shall confirm the covenant.
Who is the one who confirms the covenant? That, of course, is
the Lord Jesus Christ Himself. We have the death of the testator. We have that that's spoken of,
as you know, in Hebrews. And there in chapter 9 of Hebrews
and verse 15, Christ is spoken of as the mediator
of the New Testament, that by means of death for the redemption
of the transgressions that were under the First Testament, they
which are called might receive the promise of eternal inheritance. For where a testament is, there
must also of necessity be the death of the testator. For a
testament is a force after men are dead. Otherwise it is of
no strength at all while the testator liveth. The testator
has died. Christ has died. And his testament
stands. The covenant is confirmed as
we have it here at the beginning of verse 27. But the significance
of the timing here. This is the answer. Daniel has
prayed. He's prayed, as I say, in terms
of the 70 years but when God answers him, what an answer God
gives seventy weeks, seventy sevens are determined upon thy
people and upon thy holy city God has a perfect answer and
it centers in Christ and so let us turn to what I really want
to concentrate on and that is what he said here concerning
the Lord Jesus Christ himself to finish the transgression and
to make an end of sins and to make reconciliation for iniquity,
and to bring in everlasting righteousness, and to seal up the vision and
prophecy, and to anoint the Most Holy. Here is the great work that the
Lord Jesus Christ has come to perform. And here it is spoken
of in the Old Testament prophetic scriptures. He has a ministry.
and as we know it is a ministry to those who are sinners he says
himself they that are whole have no need of a physician but they
that are sick I came not to call the righteous but sinners to
repentance or what comfort can a Savior bring to those who never
felt their woe a sinner is a sacred thing the Holy Ghost hath made
him so ought to be those sinners who have some understanding then
of this great gospel word that we find buried away in the Old
Testament here in the book of Daniel. Two things as we think
about the Savior. First of all to say something
about sin and then secondly to say something with regards to
what he said concerning the salvation. First of all the sin. Now Daniel's prayer Daniel's
prayer is made up of so many confessions of sin. How that theme runs right through
the prayer. Verse 4 he says, I prayed unto
the Lord my God and made my confession. That's how he begins and when
we come to the end of the prayer Verse 20 says, while I was speaking
and praying and confessing my sin and the sin of my people
Israel. His prayer is one whole series
of confession. He's clothed in sackcloth and
in ashes as we see there at verse 3 and he keeps on confessing.
Verse 5, we have sinned. and have committed iniquity,
and have done wickedly, and have rebelled, even by departing from
thy precepts and from thy judgments, that saith, O LORD, to us belongeth
confusion of face to our kings, to our princes, to our fathers,
because we have sinned against thee." Again in verse 14 he says, for the Lord our God is righteous
in all his works which he doeth for we obey not his voice again
at the end of verse 15 he says we have sinned we have done wickedly
he keeps on confessing and confessing and confessing again and again
and how necessary it is remember the language of John, there at
the end of the first chapter in his first general epistle,
if we confess our sins, if we confess our sins, he is faithful
and just to forgive us our sins and to cleanse us from all unrighteousness. Oh, what a God! Not only the
mercy and the grace of God is for the sinner, but God is faithful,
God is just. In Christ, all the holy attributes
of God They come together on the side of the sinner. Mercy
and truth have met together. Righteousness and peace have
kissed each other, says the Psalmist. Oh, God is just, and God is the
justifier of him that believeth in Jesus. We have every encouragement
to come then and to make our confessions. And that man who
comes confessing his sins, seeking for mercy, he's the man who's
justified. Think of the prayer of the publican.
God, be merciful. to me a sinner he says he can
only plead for mercy Christ says this is the man who goes to his
house justified he has nothing to present no meritorious works
of himself nothing that he has done but he sues God time and
again for mercy and here we see so much of this confession the
confession of sins but also observe in our text the different words
that are used which are descriptive of sin to finish the transgression
it says to make an end of sins and to make reconciliation for
iniquity three different words are used now let us examine the word of God
then if we believe In this verbal inspiration, if we believe that
every word is God's word, every word is important, every word
carries some weight, these are significant words and they have
certain meanings, specific meanings. As we've said before, the Hebrew
language is different to ours. We're people of the West and
our thought patterns are more abstract, whereas those people
of the East, they think in more concrete terms and the language,
the Hebrew language in that sense is a picture language. That's
not in any way seeking to demean that language, but they do think
in these concrete terms, and these words are significant.
What does this word transgression mean, to finish the transgression?
Well, the word that's used here has the idea of rebellion, to
be a rebel against God, to be in that state of alienation,
an enemy to God. And here Christ comes to put
to an end. He comes to make an end of that
awful state of enmity and rebellion. And then you know the word sin,
the word that's normally used in the Old Testament to make
an end of sins. And this, of course, is from
the verb, as we've said on times past, that means to miss. The
basic meaning of the word to sin is to miss, to miss the mark. All have sinned, says Paul, and
come short of the glory of God. It's not reaching the standard
that God has set, but constantly falling short. It's sins of omission.
If transgression is the sin of commission, overstepping the
mark, Then here we have the sin of
omission, failing to do the thing that God has said. And then we
have this other word, reconciliation for iniquity. And iniquity again,
it's a very graphic word that we have here. It means to be
twisted, to be bent, to be perverted. God made man upright. says the
preacher in Ecclesiastes, they have sought out many inventions. Oh, the language here is so pregnant
with meaning. Here is this prophet and he is
so burdened by the awful reality of his own sin. and the sin of
Israel as he comes to plead with God he can do nothing but constantly
justify God as he makes confessions of the sins of the people. But
in the answer God makes it plain that there is deliverance from
all this sin. At the beginning of thy supplications
the commandment came forth and I am come to show thee for thou
art greatly beloved therefore understand the matter and consider
the vision. Seventy weeks are determined
upon thy people and upon thy holy city. And what will God
do? Finish the transgression, and
to make an end of sins, and to make reconciliation for iniquity,
and to bring in everlasting righteousness, and to seal up the vision and
prophecy, and to anoint the most holy. Well, having said something
with regards to the sins, Let us consider this great salvation
and how we see it here in terms of him who is the promised one,
the Messiah, the Christ of God. In verse 25 we have mention of the Messiah. Know therefore and understand
that from the going forth of the commandment to restore and
to build Jerusalem unto the Messiah, the Prince, shall be seven weeks,
seven sevenths. He's spoken of it. Here he is,
the Messiah. But he's spoken of, of course,
in our text, is he not, at the end, to anoint the most holy. His very name Messiah or Christ
means the Anointed. He is the Anointed One. He is
the Anointed One. And how has God anointed Him?
God has anointed Him with His Spirit. We are told at the end of John
chapter 3 that God giveth not the Spirit by measure unto Him.
There was a great effusion, a blessed outpouring of the Spirit upon
the Lord Jesus Christ. even from his very conception
he is conceived by the Holy Ghost in the womb of the Virgin Mary
and as he begins his public ministry that he's baptizing the heavens
open and the Father speaks this is my beloved Son and the Spirit
descends upon him in the form of a dove He is anointed with
the Spirit and the Spirit is there evident in every aspect
of his earthly ministry. He is clearly that one who is
the anointed. He is the Christ of God. And he is as such the great anti-type
to all those types that we have in the Old Testament. all that
was foreshadowed in the Levitical laws all those sacrifices have
their accomplishments in the Lord Jesus and so we're told
here in verse 27 he shall cause the sacrifice and the oblation
to cease it's an end of sacrifices This man, after he had offered
one sacrifice for sins forever, sat down on the right hand of
God. How the Apostle declares this
blessed truth so many times there in the Old Testament. No, sorry,
in the New Testament, in Hebrews. Hebrews 7.27, "...who needeth
not daily as those high priests to offer up sacrifice first for
his own sins and then for the people's for this he did once
when he offered up himself he has made one sacrifice for sins
he is the anti-type all the Old Testament types are now completed
as we see here in the in the text he has finished the transgression
he's made an end of sins he's made reconciliation for for iniquity
and when he comes to the end of his earthly ministry we see
that in his high priestly prayer when he addresses the father
there in the 17th chapter of John I have glorified thee on
the earth he says I have finished the work that thou gavest me
to do all those things that were previously foreshadows are no
more because the substance has come the work has been completed
and so as he dies there upon the cross he again utters that
glorious cry of triumph it is finished and he heals up the
ghost or the Lord Jesus is the one then who is the antitype
the fulfillment of all those things that were spoken of in
the Old Testament Levitical laws. But what we see here, of course,
so clearly, is the great truth of his substitutionary death. He has died as a substitute.
He has come as that one who was made of a woman and made under
the Lord. He has come and stood in that
low place of all His people and He is born in His own person.
That punishment that was there just deserts. What do we read
in verse 26? After three score and two weeks
shall Messiah be cut off but not for Himself. but not for
himself it's not his own sins he is cut off for the sins of
others he is punished in their place all we like sheep have
gone astray the Lord hath laid upon him the iniquity of us all
says another prophet Isaiah how all that punishment that was
due to the iniquities of his people has been laid upon the
Lord Jesus Christ himself. And that's what we clearly have
in the text. Oh, he has made an end of sins,
it says, to finish the transgression, to make an end of sins, and to
make reconciliation for iniquity. This is what we often refer to
as his obedience in dying, his passive obedience is the term
that's often used with regards to that particular aspect of
the work of the Lord Jesus when he comes to die. He has come in that law place
and what do we read? As many as are of the works of
the law are under the curse, for cursed is everyone that continueth
not in all things written in the book of the law to do them
or if we are under the works of the Lord and that's where
we are in our natural states with those who are subject to
that Holy Lord of God and that Lord only condemns us because
we do not keep it As James says, if you keep the whole law and
yet you offend in one point, you're guilty of all the law
requires that completes, that perfect obedience to every one
of its commandments and obedience not only in deed or in word,
but in thought. That is the vigor of the law
of God, how it finds us out, how it exposes us as sinners. As many as are of the works of
the Lord are under the curse. For it is written, Cursed is
everyone that continueth not in all things, written in the
book of the law to do them. But what do we read there in
Galatians 3 concerning the work of Christ? Christ has redeemed
us. Christ has redeemed us from the curse of the law. For it
is written, Cursed is everyone that hangeth on a tree. He himself
has borne that awful penalty, that punishment that was due
to those who were the transgressors. He has made an end of sin. He
has made reconciliation for iniquity. This is the great work of Christ.
God made Him to be sin for us, says Paul, who knew no sin that
we might be made the righteousness of God in Him. The propitiation
for our sins. The language of Paul again when
he writes in his epistle to the Colossians, in Colossians chapter
1 and verse 20, he says, having made peace through the blood
of his cross by him to reconcile all things unto himself. By him
I say, whether they be things in earth or things in heaven,
and you that were sometime alienated and enemies in your mind by wicked
works, yet now hath he reconciled in the body of his flesh through
death, to present you holy and unblameable and unreprovable
in his sight, if ye continue in the faith. Ground it and settle
it, and be not moved away from the hope of the gospel which
I have heard, and which was preached to every creature which is under
heaven, whereof I, Paul, am made a minister." This was the great
apostolic gospel. that Christ has made peace through
the blood of his cross, that great substitutionary sacrifice,
wherein he bore the curse, he bore the wrath of God, that his
people might be at peace with God, that they might be reconciled. And then, here in the text, we
also have that other part of his obedience, what we call his
active obedience, the obedience of his life, because he who died
upon the cross at Calvary also lived, and what a life it was
that he lived, a life of complete obedience to all the will of
his father. All his meat, he says, was to
do the will of him that had sent him and to finish his work. He must be about his father's
business. He must obey and he obeys. holy,
harmless, undefiled, separate from sinners, and made higher
than the heavens. And so, not only do we read of
Him coming to finish the transgression, to make an end of sins, and to
make reconciliation for iniquity, but this also to bring in everlasting
righteousness. to bring in everlasting righteousness. Why? He is the end of the law
for righteousness to everyone that believeth. Oh, the Lord
is well pleased for His righteousness sake. He will magnify the law
and make it honorable. Oh, He has honored that Lord
of God. This is the name whereby he shall be called the Lord our
righteousness." Those are lovely words, are they not, that we
sang just now in our second praise. There's so much good doctrine
in the hymn book, but what a verse is verse 5 of 109. The Spirit
wrought my faith and love and hope and every grace. All the
fruit of the Spirit in us is the work of the Spirit. The Spirit
wrought my faith and love and hope and every grace. But Jesus spent His life to work
the robe of righteousness. Our justification is that robe
of righteousness. It's not the work of the Spirit
in us, It's the work of the Lord Jesus Christ outside of us. It's what Christ has done by
His obedience in that life that He lived here upon the earth. And so He has brought in everlasting
righteousness. Oh, this is His name. whereby
he shall be called and then again in Jeremiah 33 we read concerning
his church this is the name wherewith she shall be called the Lord
our righteousness he is the Lord our righteousness why his church
his people bears exactly the selfsame name the Lord our righteousness
Jeremiah 33 6d and then This is the great work. In him
we have the full and the final revelation of God. To seal up
the vision and prophecy. Or the scripture is sealed up
with the New Testament. No more revelation from God. Why? What a blasphemy! is the very notion of Mohammed
to be the true prophet of God. He is not the prophet, he is
the false prophet. Any who claim to have a revelation from God
further to that that we have here in the scriptures is false. He has sealed up the vision and
the prophecy. God who at sundry times and in
diverse manner spake in time past unto the fathers by the
prophets. Paul says, hath in these last
days spoken unto us by his Son. And that's the end of the matter.
God has spoken now by his Son. And he is the Word. In the beginning
was the Word and the Word was with God and the Word was God.
And in that Word incarnate we have the finality of the inscripturated
Word of God. This is a tremendous gospel statement
then that we find here in the answer that God gives to the
prophet Daniel. Daniel was simply praying for
the restoration of the Jews. Look at what he says in verse
16. O LORD, according to all thy
righteousness, I beseech thee, let thine anger and my fury be
turned away from my city Jerusalem, my holy mountain, because for
our sins and for the iniquities of our fathers, Jerusalem, thy
people, are become a reproach to all that are about us. Now
therefore, O our God, hear the prayer of thy servant and his
supplications, and cause thy face to shine upon my sanctuary
that is desolate for the Lord's sake. O my God, incline thine
ear, and hear, open thine eyes, and behold our desolations, and
the city which is called by thy name." He is pleading that God will answer his prayer in terms
of the great promise it is given through the Prophet Jeremiah
and that there will be a restoration of the Jews. He wants to see
Jerusalem restored to its ancient glories. This is the great plea
of his prayer. But what do we see? Why God is
able to do exceeding abundantly above all that we ask or think.
For there is one greater than the temple in Jerusalem. There
is him of whom the temple is but a type. and the Lord God answers Daniel
in terms of Him, the Lord Jesus Christ, the one that's spoken
of here in our text. Oh, let us not doubt that God
is able to hear our prayers, and not only to hear our prayers,
He answers our prayers, and He does for us so much more than
ever we could begin to dream or to imagine. Seventy weeks
are determined. upon thy people." God's timing
is so perfect, 77s, the perfection of time, the fullness of the
time. And what for? To finish the transgression,
to make an end of sin, to make reconciliation for iniquity,
to bring in everlasting righteousness, to seal up the vision and prophecy,
and to anoint the most holy. O God, grant that we might Be favoured as Daniel was favoured
when the angel is dispatched to him and addresses him and
tells him that he is indeed a man beloved. O Daniel, I am now come
forth to give this skill and understanding. At the beginning
of thy supplications a commandment came forth and I am come to show
thee. For thou art greatly beloved,
therefore understand the matter. and consider the vision. Oh God grant us such consideration,
such understanding. Amen. Let us conclude this part of
our worship as we sing the hymn number 97. Number 97 and the tune is Humbersley 385. "'Tis finished, the Messiah dies,
cut off for sins but not his own, accomplished is the sacrifice,
the great redeeming work is done." Number 97.