Theological Implications of Feeling Abandoned by God
The feeling of being abandoned by God is a profound and complex theological concept that has been explored throughout Christian history. At its core, it involves the perception that God has withdrawn His presence, favor, or care from an individual or community. This experience is often associated with feelings of despair, isolation, and spiritual desolation.
In the biblical narrative, the theme of feeling abandoned by God is evident in various passages. For instance, the apostle Paul describes the pre-conversion state of Gentiles as being "separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope and without God in the world" (Ephesians 2:12) [1]. Similarly, he notes that those who are hardened in their hearts are "alienated from the life of God" (Ephesians 4:18) [2]. These descriptions underscore the idea that a sense of abandonment or separation from God can be a consequence of sin or spiritual hardness.
The cry of Jesus on the cross, "My God, my God, why hast thou forsaken me?" (Matthew 27:46), is a pivotal biblical reference that has been interpreted in various ways. According to John Calvin, this cry reflects Jesus' experience of feeling forsaken by God, yet it did not indicate a cessation of His trust in God's goodness [3]. Calvin views this as a demonstration of Jesus' perseverance in faith despite intense suffering.
In the patristic tradition, the concept of being abandoned by God is linked to the idea of spiritual trial and the testing of one's faith. For example, Tertullian is cited as discussing the manifestation of God's power and the firmness of perseverance in the face of trial, suggesting that those who are not prepared for such trials are said to be abandoned by God [4]. Origen, on the other hand, emphasizes the importance of recognizing one's own weakness and the grace of God, warning that a failure to do so can lead to a downfall [5].
Reformed theologians have also grappled with the concept of feeling abandoned by God. Charles Hodge discusses the effects of common grace and the influence of the Holy Spirit on human minds, noting that while many have been truly born of God, others have experienced influences that did not result in genuine conversion [6]. John Gill interprets the biblical theme of God's forsaking Zion as a reference to the uncomfortable condition of God's people during times of distress, such as the Babylonian captivity [7].
The theological implications of feeling abandoned by God are multifaceted. On one hand, it can be seen as a consequence of sin or idolatry, as Paul argues in Romans 1:24, 26, 28, where he states that God abandoned humanity to the consequences of their sin [9]. On the other hand, it can be a spiritual trial that tests one's faith, as seen in the experiences of Jesus and the prophets.
The Reformed tradition, as represented by Calvin and Hodge, emphasizes that God's abandonment is not a permanent state for His people. Calvin argues that threats of abandonment in Scripture are meant to prompt repentance, not to suggest that humans can turn to God without divine grace [8]. Hodge notes that even in the midst of suffering and feeling forsaken, individuals like David and Isaiah demonstrated deep awareness of their sin and depravity before God [10].
Sources
- Ephesians “that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope and without God in the world. -- Ephesians 2:12”
- Ephesians “being darkened in their understanding, alienated from the life of God, because of the ignorance that is in them, because of the hardening of their hearts; -- Ephesians 4:18”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 52: the trial arising from feelings of grief and fear was such as not to be at variance with faith. And in this was fulfilled what is said in Peter’s sermon as to having been loosed from the pains of death, because “it was not possible he could be holden of it,” ( Acts 2:24 ). Though feeling, as it were, forsaken of God, he did not cease in the slightest degree to confide in his goodness. This appears from the celebrated prayer in which, in the depth of his agony, he exclaimed, “My God, my God, why hast thou forsaken me?” ( Mt. 27:46 )”
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — FROM THE LATIN. (part 1): tion manifested and displayed, and the firmness of his perseverance made known, not so much to God, who knows all things before they happen, as to the rational and heavenly virtues,[2] who have obtained a part in the work of procuring human salvation, as being a sort of assistants and ministers to God. Those, on the other hand, who do not yet offer themselves to God with such constancy and affection, and are not ready to come into His service, and to prepare their souls for trial, are said to be abandoned b”
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — FROM THE GREEK.: condemned themselves. It is of advantage to each one, that he perceive his own peculiar nature[1] and the grace of God. For he who does not perceive his own weakness and the divine favour, although he receive a benefit, yet, not having made trial of himself, nor having condemned himself, will imagine that the benefit conferred upon him by the grace of Heaven is his own doing. And this imagination, producing also vanity,[3] will be the cause of a downfall: which, we conceive, was the case with the devil, who attribut”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 138: in any measure analogous to the revelation of his presence and power on the day of Pentecost, while many have been truly born of God, more have usually been the subjects of influences which did not issue in genuine conversion. The evidence therefore from Scripture, and from experience, is clear that the Holy Spirit is present with every human mind, and enforces, with more or less power, whatever of moral or religious truth the mind may have before it. The Effects of common Grace. The effects produced by common grace, or this influence of”
- Isaiah (Baptist/Reformed) “John Gill on Isaiah 49:14: But Zion said,.... By way of objection, as some think, to the above prophecies of glorious and comfortable times; she being now in a very disconsolate condition, and could not tell how to take it in, how it should thus be, when the case was with her as it was; though I rather think the words should be rendered, "for Zion had said"; and which is mentioned to show the uncomfortable condition she had been in, and to observe the method the Lord took to comfort her, as he before promises. Reference may be had to the Jews in the times of the Babylonish captivity, mentioned”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 41: threats? If they mean to maintain that a people, when abandoned by God, are able of themselves to think of turning unto him, they will do it in the very face of Scripture. On the other hand, if they admit that divine grace is necessary to conversion, why do they dispute with us? But while they admit that grace is so far necessary, they insist on reserving some ability for man. How do they 286 prove it? Certainly not from this nor any similar passage; for it is one thing to withdraw from man, and look to what he will do when thus ab”
- Romans (Protestant academic) “Tyndale House on Romans 1:24: 1:24 When human beings exchanged the living God for idols, God abandoned them, a point Paul makes twice more in this paragraph (1:26, 28). The word abandon includes a sense of “handing over,” suggesting that God actively consigns people to the consequences of their sin.”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 50: that he abhorred himself, and repented in dust and ashes. David’s Penitential Psalms are filled not only with the confessions of sin, but also with the avowals of his deep depravity in the sight of God. Isaiah cried out, Woe is me! I am a man of unclean lips, and I dwell among a people of unclean lips. The ancient prophets, even when sanctified from the womb, pronounced their own righteousnesses as filthy rags. What is said of the body politic is everywhere represented as true of the individual man. The whole head is sick, and the whole h”