A question from Today’s Study Picture

In Apologetics, Christ, Christian, Christianity, Prayer, Satan, Saved on February 23, 2009 at 5:26 am

A question from today’s study A Picture of Grace

Thanks Jeff

Now to the lesson about the part that Stacy spoke about do you think when Jesus was on the cross and said the why have you forsaken me? Do you believe it is possible that Jesus thought God had left him and his word talks about never abandoning his children? I know some historians believe that when Jesus was on the cross he actually went into hell so that we do not have to go there he paid our price so that we don’t have to experience it which is what I believe but do you think he actually thought God had gone away from him and he was so stunned by it he called out to him wanting an answer.

First the reference she used:

(Mat 27:46)  And about the ninth hour Jesus cried out with a loud voice, saying, “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?”


(Psa 22:1)  To the choirmaster: according to The Doe of the Dawn. A Psalm of David. My God, my God, why have you forsaken me? Why are you so far from saving me, from the words of my groaning?


(Mar 15:34)  And at the ninth hour Jesus cried with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?”


What’s Jesus doing on the Cross? He’s suffering

1st century executions were not like modern ones. They did not seek a quick, painless death or the preservation of any measure of dignity. On the contrary, they sought an agonizing torture that completely humiliated the victim. Through the eons of time and eternity Jesus had only known perfect unity with the Father now as he hung on the cross he experienced total separation from that perfect unity. Forsaken by the Father, how can we as human and finite understand the inseparable eternal God who turned his wrath and hatred for sin on his “only begotten Son”? The Bible explains death not as loss of life but as separation from God.

See the total scriptural reference Mat: 27:45-50

You see God set a price for redemption based on his judgment of our sin. His total wrath, hatred for sin and demand for a perfect sacrifice as represented in the Old Testament was met by the person of Jesus Christ on the Cross. God not only turned his back on Jesus he spent the fury of his wrath as well. When Jesus said” it is finished “ he meant for all time and eternity. You see God turned his back on Jesus so he wouldn’t have to on us!

Jesus calling out to God is seen by many to be rhetorical in nature not curious or surprised by the events of Calvary. Jesus knew what was before him in the garden so the cross was for the payment of sin and the benefit of mankind.  

I added John Gills Exposition of the Bible for your consideration.

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 fullness 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 Jew (m) 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 grief’s 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 own (n), that these words were said by Jesus when he was in their hands. They indeed apply the passage to Esther; and say (o), 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 captivity (p): 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 it (q),


(i) T. Hieros. Pesachim, fol. 31. 3, 4. (k) lb. (l) Misn. Pesachim, c. 5. sect. 1. (m) Vet. Nizzachon, p. 162. (n) Toldos Jesu, p. 17. (o) Bab. Megilia, fol. 15. 2. & Gloss. in T. Bab. Yoma, fol. 29. 1. (p) Vid. Jarchi & Kimchi in Psal. xxii. 1. (q) See my Book of the Prophecies of the Old Test. &c. p. 158.






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