Why God Abandoned Jesus on the Cross Theologically
Theological Understanding of God's Abandonment of Jesus on the Cross
The cry of Jesus on the cross, "My God, my God, why have you forsaken me?" (Matthew 27:46, Mark 15:34), is a pivotal moment in Christian theology, sparking intense debate and interpretation across various traditions [1, 2]. This phrase, quoting Psalm 22:1, raises questions about the nature of God's relationship with Jesus during the crucifixion.
The event is understood through the lens of God's eternal plan and Christ's voluntary suffering. According to Aquinas, God the Father delivered Christ to the Passion due to His eternal will to preordain Christ's suffering for the deliverance of humanity [3]. This perspective is rooted in the understanding that Christ suffered voluntarily out of obedience to the Father.
The abandonment is not a separation of Christ's divine and human natures but rather a theological expression of Christ bearing the sins of humanity. Jesus became a "ransom for many" (Mark 10:45), experiencing God's wrath for humanity's sins [5, 7]. This interpretation is supported by various biblical references, including Isaiah 53:10 and 2 Corinthians 5:21.
The Heidelberg Catechism articulates that Christ had to suffer death because God's justice and truth required it, and nothing else could pay for humanity's sins except the death of the Son of God [8]. This understanding underscores the necessity of Christ's sacrifice for the redemption of humanity.
Different traditions offer nuanced interpretations. Reformed theology, as represented by Calvin and Hodge, emphasizes the substitutionary nature of Christ's suffering, where He bore the divine wrath for humanity's sins, ensuring the salvation of God's people [6, 11, 12]. In contrast, Catholic Scholastic thought, as seen in Aquinas' works, focuses on the union of Christ's human and divine natures during the Passion, attributing the Passion to the Person of Christ while maintaining the distinction of natures [4].
The patristic tradition also provides insights, with Athanasius and Augustine offering perspectives on the significance of the cross and the nature of Christ's suffering. Athanasius highlights the cross as a symbol of Christ's bearing the curse for humanity, while Augustine reflects on the Psalmist's words as prophetic of Christ's experience [9, 10].
The theological understanding of God's abandonment of Jesus on the cross is deeply rooted in the biblical narrative and has been developed through various theological traditions. It underscores the depth of Christ's sacrifice and the complexity of God's plan for humanity's redemption.
Sources
- Matthew “Matthew 27:26 (BBE) — Then he let Barabbas go free: but after having Jesus whipped, he gave him up to be put to death on the cross.”
- Mark “Mark 15:15 (BBE) — And Pilate, desiring to do what was pleasing to the people, let Barabbas go free, and gave up Jesus, when he had been whipped, to be put to death on the cross.”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Efficient Cause of Christ's Passion, Art. 3: Article: Whether God the Father delivered up Christ to the Passion? I answer that, As observed above (Article [2]), Christ suffered voluntarily out of obedience to the Father. Hence in three respects God the Father did deliver up Christ to the Passion. In the first way, because by His eternal will He preordained Christ's Passion for the deliverance of the human race, according to the words of Isaias (53:6): "The Lord hath laid on Him the iniquities of us all"; and again (Is. 53:10): "The Lo”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), The Passion of Christ, Art. 12: Article: Whether Christ's Passion is to be attributed to His Godhead? I answer that, As stated above (Question [2], Articles [1],2,3,6), the union of the human nature with the Divine was effected in the Person, in the hypostasis, in the suppositum, yet observing the distinction of natures; so that it is the same Person and hypostasis of the Divine and human natures, while each nature retains that which is proper to it. And therefore, as stated above (Question [16], Article [4]), the Passion is to be attributed”
- Mark (Protestant academic) “Tyndale House on Mark 15:34: 15:34 Eloi, Eloi . . . why have you abandoned me: Jesus’ loud cry is reported in its original Aramaic and then translated for Greek readers. • “My God, my God, why have you abandoned me?” Jesus quotes Ps 22:1. This saying is best interpreted in light of Mark 14:27; Ps 22; Isa 53:10; 2 Cor 5:21; and Gal 3:13. The divine purpose in Jesus’ becoming a ransom for many (Mark 10:45) was now being realized.”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 107: .) Nothing shall be able to separate us from the love of God which is in Christ Jesus. ( Romans viii. 35-39 .) He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? ( Romans vii. 32 .) The whole argument of the Apostle in Romans v. 1-1l , and especially throughout the eighth chapter , is founded upon this infinite and immutable love of God to his people. From this he argues their absolute security for time and eternity. Because He thus loved them He gave his Son for the”
- Matthew (Protestant academic) “Tyndale House on Matthew 27:46: 27:46 Eli, Eli: This cry means My God, my God, but the similarity in sound accounts for the people’s confusion (27:47). • My God, my God, why have you abandoned me? Jesus was experiencing God’s wrath for the sins of humanity.”
- Heidelberg Catechism (Reformed) “Heidelberg Catechism (Reformed, 1563), Q. Why did Christ have to suffer death?: Q. Why did Christ have to suffer death? A. Because God’s justice and truth require it: 1 nothing else could pay for our sins except the death of the Son of God.2 1 Gen. 2:17 2 Rom. 8:3-4; Phil. 2:8; Heb. 2:9 Q & A 41”
- CCEL (Patristic) “Athanasius of Alexandria, Select Works and Letters, section 122: §25. Why the Cross, of all deaths? (1) He had to bear the curse for us. (2) On it He held out His hands to unite all, Jews and Gentiles, in Himself. (3) He defeated the “Prince of the powers of the air” in His own region, clearing the way to heaven and opening for us the everlasting doors. And thus much in reply to those without who pile up arguments for themselves. But if any of our own people also inquire, not from love of debate, but from love of learning, why He suffered death in none other way save on the Cross, let him also”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 8: Augustine — Exposition on Psalms — PSALM LXXI.[6] (part 10): are to follow. Why dost thou fear lest He should forsake thee, lest He cast thee away for the time of old age, when thy strength shall have failed? Yea at that time in thee will be the strength of Him, when thy strength shall have failed. 11. Why do I say this? "For mine enemies have spoken against me, and they that were keeping watch for My soul, have taken counsel together (ver. 10): saying, God hath forsaken Him, persecute Him, and seize Him, for there is no one to deliver Him" (ver. 11). This hath been said concernin”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 52: Is. 53:12 ). We must specially remember this substitution in order that we may not be all our lives in trepidation and anxiety, as if the just vengeance which the Son of God transferred to himself, were still impending over us. 6. The very form of the death embodies a striking truth. The cross was cursed not only in the opinion of men, but by the enactment of the Divine Law. Hence Christ, while suspended on it, subjects himself to the curse. And thus it behoved to be done, in order that the whole curse, which on account of our iniq”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 107: is plain that the doctrine that Christ died equally for all men with the purpose of rendering the salvation of all possible, has no advantage over the doctrine that He died specially for his own people, and with the purpose of rendering their salvation certain. It presents no higher view of 562 the love of God, or of the value of Christ’s work. It affords no better ground for the offer of salvation “to every creature,” nor does it render more obvious the justice of the condemnation of those who reject the gospel. They are condemned by Go”