September 9, 2019 by directorfsm
list by Matt Slick / 11/02/09
Luke 23:34, “Father, forgive them; for they do not know what they are doing.”
Luke 23:43, “And He said to him, “Truly I say to you, today you shall be with Me in Paradise.” (NASB)
John 19:26-27, “ When Jesus then saw His mother, and the disciple whom He loved standing nearby, He said to His mother, “Woman, behold, your son!” 27 Then He said to the disciple, “Behold, your mother!” From that hour the disciple took her into his own household.” (NASB)
4. Matt. 27:46, About the ninth hour Jesus cried out with a loud voice, saying, “Eli, Eli, lama sabachthani?” that is, “My God, My God, why have You forsaken Me?” (NASB)
Cerca de la hora novena, Jesús clamó a gran voz, diciendo: Elí, Elí, ¿lama sabactani? Esto es: Dios mío, Dios mío, ¿por qué me has desamparado? (RVR 1960)
John 19:28, “I am thirsty.”
John 19:30, “It is finished!”
Luke 23:46, “Father, INTO YOUR HANDS I COMMIT MY SPIRIT.”
Today we look at the forth thing Jesus said on the cross; “My God, My God, why have You forsaken Me?” This is a favorite among atheists, non-trinitarians and those who claim Jesus as a prophet/good man but not Lord. Again unless we take into consideration the Whole Counsel of God and have the Holy Spirits help (are you tired of me saying that yet?) we can not understand this.
First Jesus is directly quoting Psalm 22:1 (ESV) My God, my God, why have you forsaken me? Why are you so far from saving me, from the words of my groaning? He quotes this to draw attention to the fact that He is once again fulfilling prophecy written long ago. Look at verses 11-18 trouble is near, no one can help, bones are out of joint, strength is dried up, divide my garments among them, and for my clothing they cast lots to point out just some of the obvious things Jesus had endured.
Second fact this is the only record of Jesus speaking on the Bible where he does not address God as Father. Why this is will, as Martin Luther said, will remain a mystery until Glory.
Third Jesus is not complaining about His situation, making Him less than Lord and Savior as some would have it. As the LBC 1689 (Modern) puts it:
The Lord Jesus most willingly undertook this office. To discharge it, he was born under the law and perfectly fulfilled it. He also experienced the punishment that we deserved and that we should have endured and suffered. He was made sin and a curse for us. He endured extremely heavy sorrows in his soul and extremely painful sufferings in his body. He was crucified and died and remained in a state of death, yet his body did not decay. On the third day he arose from the dead with the same body in which he suffered. In this body he also ascended into heaven, where he sits at the right hand of his Father, interceding. He will return to judge men and angels at the end of the age.
( Psalms 40:7, 8; Hebrews 10:5-10; John 10:18; Gal 4:4; Matthew 3:15; Galatians 3:13; Isaiah 53:6; 1 Peter 3:18; 2 Corinthians 5:21; Matthew 26:37, 38; Luke 22:44; Matthew 27:46; Acts 13:37; 1 Corinthians 15:3, 4; John 20:25, 27; Mark 16:19; Acts 1:9-11; Romans 8:34; Hebrews 9:24; Acts 10:42; Romans 14:9, 10; Acts 1:11; 2 Peter 2:4 )
The forth item is the Hypostatic Union or the God-Man nature of Jesus is not lost at the cross when He is calling out to God. Some use this verse to claim that God (Jesus) would never call out to God (Father) claiming to have been forsaken unless He was only human. Again this is just bad exegesis (critical explanation or interpretation of a text) that is easily explained.
In order for Jesus to pay the penalty for mankind’s transgressions He had to “take away the sins of the world” that meant He had to take all the sin burden upon Himself. Now I want you to consider for a moment the burdens of everyday life we are or have endured; okay now multiply that by MILLIONS, BILLIONS, I have no clue how many children the Father has chosen. I do know none of us could have handled any of that burden so it is no wonder in His humanity (the key) Jesus cries out.
Instead of questioning, complaining or denying we need to be thanking Jesus daily that we are not saddled with that sin debt.
And about the ninth hour,…. Or three o’clock in the afternoon, which was about the time of the slaying and offering of the daily sacrifice, which was an eminent type of Christ. The Jews sayF9, that “every day the daily sacrifice was slain at eight and a half, and was offered up at nine and a half:
about which time also the passover was killed, which was another type of Christ; and as they sayF11, “was offered first, and then the daily sacrifice.” Though the account they elsewhereF12 give of these things, is this,
“the daily sacrifice was slain at eight and a half, and was offered up at nine and a half; (that is, on all the common days of the year;) on the evenings of the passover, it was slain at seven and a half, and offered at eight and a half, whether on a common day, or on a sabbath day: the passover eve, that happened to be on the sabbath eve, it was slain at six and a half, and offered at seven and a half, and the passover after it.
At this time,
Jesus cried with a loud voice: as in great distress, having been silent during the three hours darkness, and patiently bearing all his soul sufferings, under a sense of divine wrath, and the hidings of his Father’s countenance, and his conflicts with the powers of darkness; but now, in the anguish of his soul, he breaks out,
saying, Eli, Eli, lama sabachthani: which words are partly Hebrew, and partly Chaldee; the three first are Hebrew, and the last Chaldee, substituted in the room of “Azabthani”; as it was, and still is, in the Chaldee paraphrase of the text in Psalm 22:1, from whence they are taken,
that is to say, my God, my God, why hast thou forsaken me? He calls him his God, not as he was God, but as he was man; who, as such, was chosen by him to the grace of union to the Son of God; was made and formed by him; was anointed by him with the oil of gladness; was supported and upheld by him in the day of salvation; was raised by him from the dead, and highly exalted by him at his own right hand; and Christ, as man, prayed to him as his God, believed in him, loved him, and obeyed him as such: and though now he hid his face from him, yet he expressed strong faith and confidence of his interest in him. When he is said to be “forsaken” of God; the meaning is not, that the hypostatical union was dissolved, which was not even by death itself; the fulness of the Godhead still dwelt bodily in him: nor was he separated from the love of God; he had the same interest in his Father’s heart and favour, both as his Son, and as mediator, as ever: nor was the principle and habit of joy and comfort lost in his soul, as man, but he was now without a sense of the gracious presence of God, and was filled, as the surety of his people, with a sense of divine wrath, which their iniquities he now bore, deserved, and which was necessary for him to endure, in order to make full satisfaction for them; for one part of the punishment of sin is loss of the divine presence. Wherefore he made not this expostulation out of ignorance: he knew the reason of it, and that it was not out of personal disrespect to him, or for any sin of his own; or because he was not a righteous, but a wicked man, as the JewF13 blasphemously objects to him from hence; but because he stood in the legal place, and stead of sinners: nor was it out of impatience, that he so expressed himself; for he was entirely resigned to the will of God, and content to drink the whole of the bitter cup: nor out of despair; for he at the same time strongly claims and asserts his interest in God, and repeats it; but to show, that he bore all the griefs of his people, and this among the rest, divine desertion; and to set forth the bitterness of his sorrows, that not only the sun in the firmament hid its face from him, and he was forsaken by his friends and disciples, but even left by his God; and also to express the strength of his faith at such a time. The whole of it evinces the truth of Christ’s human nature, that he was in all things made like unto his brethren; that he had an human soul, and endured sorrows and sufferings in it, of which this of desertion was not the least: the heinousness of sin may be learnt from hence, which not only drove the angels out of heaven, and Adam out of the garden, and separates, with respect to communion, between God and his children; but even caused him to hide his face from his own Son, whilst he was bearing, and suffering for, the sins of his people. The condescending grace of Christ is here to be seen, that he, who was the word, that was with God from everlasting, and his only begotten Son that lay in his bosom, that he should descend from heaven by the assumption of human nature, and be for a while forsaken by God, to bring us near unto him: nor should it be wondered at, that this is sometimes the case of the saints, who should, in imitation of Christ, trust in the Lord at such seasons, and stay themselves on their God, and which may be some support unto them, they may be assured of the sympathy of Christ, who having been in this same condition, cannot but have a fellow feeling with them. The Jews themselves ownF14, that these words were said by Jesus when he was in their hands. They indeed apply the passage to Esther; and sayF15, that “she stood in the innermost court of the king’s house; and when she came to the house of the images, the Shekinah departed from her, and she said, “Eli, Eli, lama Azabthani?” my God, my God, why hast thou forsaken me?
Though others apply the “Psalm” to David, and others to the people of Israel in captivityF16: but certain it is, that it belongs to the Messiah; and many things in it were fulfilled with respect to Jesus, most clearly show him to be the Messiah, and the person pointed at: the first words of it were spoken by him, as the Jews themselves allow, and the very expressions which his enemies used concerning him while suffering, together with their gestures, are there recorded; and the parting his garments, and casting lots on his vesture, done by the Roman soldiers, are there prophesied of; and indeed there are so many things in it which agree with him, and cannot with any other, that leave it without all doubt that he is the subject of itF17,