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Explanation for:
Matthew
27
:
46
And about the ninth hour Jesus cried with a loud voice, saying: Eli, Eli, lamma sabacthani? that is, My God, my God, why hast thou forsaken me?
13
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{"arr":[{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Consequently, following this miraculous event, He proclaims, “Or, Or, lama savahfani,” so that they may recognize His continued existence and the fulfillment of His mission, thereby calming their fury. Through this, they witness His unwavering reverence for the Father, even in His final moments, demonstrating His alignment with the divine will rather than opposing it. He calls out with a prophetic declaration, affirming the truth of the old covenant right up to the end, and does so in Hebrew, allowing them to fully comprehend His message. In all these actions, He manifests His unity with the Father."},{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"The opening of the Twenty-first Psalm contains an inconsistency, and the phrase 'Look upon Me' appears unnecessary since the Hebrew renderings express ‘My God, My God, why hast Thou forsaken Me’ (Psalm 21:2). The Gospel writers also connect the testimonies derived from this Psalm to the Savior."},{"author-name":"Athanasius the Great","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c889457b66f7fc274d1066_Athanasius%20the%20Great.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"And when He proclaims, ‘My God, My God, why hast thou forsaken Me?’ He does so on our behalf; as it is written, ‘we took on the form of a servant, made in the likeness of humanity, and became like men: He humbled Himself, being obedient to the point of death, even the death of the Cross’ (Philippians 2:7-8). Isaiah also declares, ‘This One bears our sins, and is afflicted for us’ (Isaiah 53:4). Thus, He does not suffer on His own account but for us; it is we who are abandoned by God, and for our sake, He entered the world.\\n\\nThe Word, being divine, took on His own body, utilizing it as an instrument to become human for our benefit. Being incarnate, the experiences unique to the flesh—such as hunger, thirst, suffering, and labor—are attributes ascribed to Him. Yet, the divine works, like raising the dead, restoring sight to the blind, and healing the bleeding woman, were performed through His body. The Word identified with the weaknesses of the flesh as His own, for this flesh was His, and it served as the medium for the acts of the Godhead, inhabiting it wholly. The prophet rightly stated, ‘He shall bear’ (Isaiah 53:4, 11); he did not say, ‘He healed our infirmities,’ which could imply that the Word, existing outside of the flesh, would heal only that body while leaving humanity still culpable in death. Instead, He bears our weaknesses and our sins to show that He became human for our sake, and that the body enduring these afflictions is His.\\n\\nJust as the Word suffered no detriment in ‘bearing,’ as Peter wrote about ‘our sins... on His body on the tree’ (1 Peter 2:24), we have been liberated from our passions and filled with the truth of the Word. Certainly, when it was necessary to restore Peter's mother-in-law, He reached out with human hands and, through divine power, healed her (Matthew 8:14). Now, with the Word having become flesh and experiencing the nature of humanity, these conditions no longer harm the body due to the Word residing within it, but are instead vanquished by Him. Consequently, humanity is no longer bound by sin and death; instead, having been resurrected by the power of the Word, we become immortal and incorruptible.\\n\\nThus, if He wept and was distressed, it was not the Word that experienced these emotions, but this was a condition of the flesh. If He prayed to have the cup removed, it was not the divine nature that was troubled, but the frailty characteristic of humanity. The phrase ‘Why hast thou forsaken Me?’ is likewise attributed to Him by the Evangelists, even though He did not suffer any genuine separation (for the Word remains without passions). The Lord was made flesh; these utterances and actions are expressed by Him in His human capacity, so that having endured the sufferings of the flesh, He might liberate it from them. Therefore, the Lord, who abides eternally in the Father, cannot be abandoned by the Father, whether prior to or following these words."},{"author-name":"Ephraem the Syrian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88b589fc3e99eb7bb1839_Ephraem%20the%20Syrian.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"The Lord encountered defeat at the hands of death, which rendered Him silent until He ascended the Cross; however, it was Christ who triumphed over death through His crucifixion. While death held captive the One upon the Cross, countless souls imprisoned in the realm of the dead were liberated by His sacrifice. His divine essence relinquished His human existence, which was abandoned in suffering; St. Ephrem alludes to the phrase, \\"My God, My God, why hast Thou forsaken Me?\\" Yet, the Godhead did not fully withdraw from humanity, remaining concealed from both the dead and His executioners by its might. Had the Godhead fully revealed itself, then the one condemned to death would not have felt fear, and if it had manifested, the executioners would have been incapable of carrying out their act. The Divine essence protected the human form to prevent its destruction, for the divine knew itself while the human did not possess this awareness. St. Ephrem references the Lord’s body resting in the tomb. The Godhead also revealed itself to the dead, for He was not abandoned in the tomb, and to the murderers, as they were unable to complete their task of guarding the grave and containing the lifeless body.\\n\\nHe demonstrates that He is truly enveloped in flesh, which instinctively recoils from death, characterized by fear, regret, uncertainty, and anguish. He leaves His flesh desolate and stripped of its inherent strength, aiming to reveal its frailty, assuring you of its genuine nature, before concealing it so that you may understand He was not merely human."},{"author-name":"Cyrill of Alexandria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88a8ea5c988a4fc073480_Cyrill%20of%20Alexandria.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"Jesus called out with a loud voice, “My God, My God, why have you forsaken me?” Can we truly claim that the very Word of God the Father required assistance from above? This notion appears utterly nonsensical, for He, together with God the Father, initiated all things, formed the heavens through His Spirit, and is rightfully named the Lord of Hosts (see Psalms 32:6; Psalms 23:10). Is it reasonable to suggest that He, the omnipotent, could be overpowered by the schemes of men or that the hands of His executioners were beyond His control? This is in stark contrast to what the prophet Isaiah proclaims: “Behold, the nations are like a drop in a bucket, and are accounted as the small dust of the balance; behold, He taketh up the isles as a very little thing. To whom then will you liken God? or what likeness will you compare unto Him?” (Isaiah 40:15, 18). \\n\\nIt is essential to recognize that when the religious leaders came with soldiers and a traitor leading them, seeking to apprehend Him, He stepped forward to meet them, asking, “Whom do you seek?” When they responded, “Jesus of Nazareth,” He declared, “I am He.” They fell back and landed on the ground (John 18:4-6). How could He, who merely by His words revealed the impotence of those who sought to harm Him, be considered weak? What then do His words imply: “My God, My God, why have you forsaken me?” \\n\\nWe assert that when Adam, our forefather, disobeyed the command of God and ignored divine law, humanity was, in a sense, abandoned by God, resulting in a curse and the embrace of death. However, when the only-begotten Word of God came to transform the suffering into incorruption, He took on the lineage of Abraham and became like His brethren (Heb. 2:16-17). It was necessary for Him to abolish both the ancient curse and the resulting corruption, as well as to end the abandonment that befell humanity from the beginning. In becoming one with the forsaken, He joined our human condition, saying, “Why have you forsaken me?” This uniquely reveals His role in addressing the forsakenness we experience, as if He were entreating the Father to extend the same grace to us that was shown to Him and to our first ancestors.\\n\\nThus, Christ stands as the source and foundation of every good gift for us; it may be said that, in His humanity, He received something from the Father, yet He held it for our benefit, embodying fullness and lacking nothing as God."},{"author-name":"Nilus of Sinai","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c896139a28b91cf72655d2_Nilus%20of%20Sinai.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"Christ was not abandoned by the Father or the Divine Son; otherwise, as the Arians and Eunomians mistakenly believe, it would suggest that Christ feared suffering. But who compelled the Savior to take on flesh and endure the crucifixion? Not against His desire, but willingly and with immense joy He embraced the cross. In our stead, Christ proclaims: My God, my God, why have You forsaken Me? In this moment, Christ reflects our humanity within Himself. When you hear the Lord's lament from the cross, ‘My God, My God, why have You forsaken Me?’ understand that He voices this on behalf of all humanity descended from Adam. As the Intercessor, He cries out to the Judge, asserting, ‘We bear the guilt, we are wronged, we are shamed.’ For if none of us, descendants of Adam, had experienced abandonment by God, we would not have been subject to the shame of countless sins, nor would we have turned to worship inanimate objects such as stones, trees, waters, lifeless stars, animals, malevolent spirits, and even the adversary himself."},{"author-name":"Augustine of Hippo","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88950a5c988a4fc06c7ae_Augustine%20of%20Hippo.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"Not only in the psalm, but also during His crucifixion, words were uttered in the sacred act that symbolize the demise of our spirit: ‘My God, My God, why hast Thou forsaken Me?’."},{"author-name":"John Damascene","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88f1652142a026a0c6d53_John%20Damascene.png","category":"Holy Fathers and Teachers","century":8,"exegesis-text":"The phrase, \\"My God, my God, why hast thou forsaken me?\\" is uttered by Christ as He embraces our humanity. The Father could not have been referred to as His God if Christ had not identified with us. In the workings of the mind, the tangible is often distinguished from what is mentally perceived. Yet, it is essential to understand that Christ was never abandoned by His divine nature; instead, it is we who were forsaken and overlooked. Thus, He offered this prayer, taking our humanity upon Himself."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"The prophetic expression “Or, or,” spoken in Hebrew indicates that He is not in opposition to the Scriptures of the Old Testament. The question “Wherefore hast Thou forsaken Me?” underscores His genuine humanity, affirming that He was not merely appearing as a man, for humans have an inherent longing for life. Thus, as He experienced sorrow and yearning before the crucifixion, reflecting our innate fear, His cry, “Why hast Thou forsaken Me?” reveals our natural affection for life. He was fully human, sharing in our experiences except for sin. \\n\\nSome interpreters suggest that the Savior, identifying with the Jewish people, is asking, “Why hast Thou forsaken the Jewish people, Father, allowing them to commit such sins and face destruction?” As one who came from the Jews, Christ's cry can also be understood as, “Why hast Thou forsaken My kin, My people, who have brought such harm upon themselves?”"},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"This is a declaration from David. It was conveyed in Hebrew to ensure it resonated solely with the Jewish audience familiar with David's writings. Mark recorded (Mark 15:34): ‘Eloi, Eloi.’ The term ‘Eloi’ translates to my God. We see that Jesus Christ, overwhelmed by the agony inflicted by the nails, uttered, ‘My God, my God, why hast thou forsaken me?’ This expresses a profound question: why has He been subjected to such intense suffering? His proclamation confirms that, being truly human, He genuinely experienced crucifixion, contrary to the claims of certain heretics who suggest otherwise. Had He not endured real anguish, He would not have cried out in such a manner. Alternatively, we could interpret it this way: in the act of dying for humanity, Jesus Christ cried out on behalf of the entire human race. According to Gregory the Theologian, in His own person, He illustrates our unique predicament; for we were once abandoned and rejected, yet now we are received and redeemed through the sufferings of Jesus Christ."},{"author-name":"Dimitri of Rostov","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88b083687b06aec81fcf3_Dimitri%20of%20Rostov.png","category":"Holy Fathers and Teachers","century":17,"exegesis-text":"Reflecting on the words of Christ, call upon Him with deep sorrow in your heart, praying to God: “O God, Son, Word of God, Christ my Redeemer, who suffered for me on the Cross in the flesh, listen to my plea as I cry out, ‘My God, why have You forsaken me?’ Restore the fallen one! Bring to life him who is dead in his many transgressions, so that I may not be lost in my sins. Accept my contrition and grant me mercy in Your compassion.”"},{"author-name":"Innocentius of Kherson","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88d18072d36d1a976dd2c_Innocentius%20of%20Kherson.png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"The Lord faced profound anguish while offering solace to others. Approximately three hours had passed following the crucifixion, and His suffering deepened; the torment from His wounds, the burden on His head, the weariness of His heart, and the fiery pain within intensified severely. Never before had prophecies manifested as powerfully as the words of St. David concerning the Messiah found their fulfillment in Him: ‘I am poured out like water, and all my bones are scattered; my heart is like wax, melted in the midst of my belly; my strength has withered like a dull tree, and my tongue has clung to my larynx, and into the pearl of death thou hast brought me down. My hands and my feet have fossilised; all my bones have disappeared. The ponies of many have searched me; they have looked upon me and despised me’ (Psalm 21:15-18). The Savior likely reflected on this prophecy during His anguish… His strength waned as life slipped away… His fading vision continued to seek the heavens, yet they remained dark; not a single beam of light, nor a glimmer of hope… It was as if the righteous Father had abandoned the Son, who bore the weight of humanity's sins… This realization amplified the already overwhelming suffering; human nature was utterly spent… ‘Eloi, Eloi,’ cried the Divine Sufferer, “lima savahfani!” (My God, My God, why hast thou forsaken Me?) (Mk. 15:34). There was silence… It resided in our transgressions: the Lord, as noted by St. Cyprian, so that we might seek the Father, reflect upon ourselves, and recognize our sins. ‘For,’ the holy martyr continues, ‘why is the Lord forsaken? So that we would not be abandoned by God; for the redemption from our sins and eternal death; to demonstrate the greatest love for humankind; to reveal both the justice and mercy of God; to draw our hearts to Him; and to serve as an example to all who suffer.’ This provides the sole understanding of Jesus' lament that His adherents should always remember. The profound significance of this prayer remains a mystery to us… Yet, it shows no hint of doubt or despair; the very repetition of ‘My God, My God’ indicates otherwise. It conveys merely a lament regarding the intensity of His external and internal torments, particularly the apparent severance from His Divine oneness with the Father, which had previously brought all comfort; this rupture marked the ultimate depth of internal anguish, the apex of the cross, encapsulating a human experience distinct from the impassibility of the Divine."},{"author-name":"Makarios (Bulgakow)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c894cac4b4d372792a658b_Makarios%20(Bulgakow).png","category":"Christian Authors","century":19,"exegesis-text":"As He exclaimed from the cross, \\"My God, My God, why have You forsaken Me?\\" He did so on our behalf. His suffering was not for His own sake but for ours, and it is impossible for Him to have been abandoned by God the Father due to the inseparable unity of Their nature. Rather, we were the ones forsaken, for whom He ascended the cross to achieve reconciliation with the wrathful Divine.\\n\\nSt. Gregory the Theologian notes that when He declares, \\"My God, My God! Why hast Thou forsaken Me,\\" it is for our sake. He willingly took on the form of a servant, becoming like humanity, and humbled Himself in obedience to the point of death, even death on a cross (Phil. 2:7-8). As Isaiah proclaims, He bore our weaknesses and carried our sorrows (Is. 53:4); thus, His suffering is not for His own condition but for us, and it is we, not He, who were forsaken by God, as He came into the world for our salvation.\\n\\nSt. John Damascene affirms that Christ was never abandoned by the Father. He spoke those words due to His identification with our situation, placing Himself among us. We were the ones guilty of sin and condemnation, disobedient and deserving of separation from God, and this is why we found ourselves abandoned."}]}
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