Matthew 27:46
Read Matthew 27:46 Using Other Translations
What does Matthew 27:46 mean?
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 say F9, 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 say F11, "was offered first, and then the daily sacrifice." Though the account they elsewhere F12 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 ( Psalms 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 Jew F13 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
own F14, that these words were said by
Jesus when he was in their hands. They indeed apply the passage
to Esther; and say F15, 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 F16: 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 F17.
F9 T. Hieros. Pesachim, fol. 31. 3, 4.
F11 lb.
F12 Misn. Pesachim, c. 5. sect. 1.
F13 Vet. Nizzachon, p. 162.
F14 Toldos Jesu, p. 17.
F15 Bab. Megilia, fol. 15. 2. & Gloss. in T. Bab. Yoma, fol. 29. 1.
F16 Vid. Jarchi & Kimchi in Psal. xxii. 1.
F17 See my Book of the Prophecies of the Old Test. &c. p. 158.
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