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Matthew 27:45
Verse
Context
The Death of Jesus
44In the same way, even the robbers who were crucified with Him berated Him. 45From the sixth hour until the ninth hour darkness came over all the land. 46About the ninth hour Jesus cried out in a loud voice, “Eli, Eli, lema sabachthani?” which means, “My God, My God, why have You forsaken Me?”
Sermons
Warren Wiersbe
David Downs
C.H. Spurgeon
Art Katz
Chuck Smith
Shane Idleman
Carl ArmerdingSummary
Commentary
- John Gill
- Tyndale
John Gill Bible Commentary
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 (i), 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 (k), "was offered first, and then the daily sacrifice." Though the account they elsewhere (l) 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 Psa 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 (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 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 (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.
Matthew 27:45
The Death of Jesus
44In the same way, even the robbers who were crucified with Him berated Him. 45From the sixth hour until the ninth hour darkness came over all the land. 46About the ninth hour Jesus cried out in a loud voice, “Eli, Eli, lema sabachthani?” which means, “My God, My God, why have You forsaken Me?”
- Scripture
- Sermons
- Commentary
Seven Words From the Cross - Loneliness
By Warren Wiersbe4.5K35:11MAT 27:45In this sermon, the preacher focuses on the passage from Matthew 27:45-50, where darkness covers the land from the sixth hour to the ninth hour. Jesus cries out, "My God, My God, why hast thou forsaken Me?" Some bystanders mistake his words for a call to Elijah. One person offers Jesus vinegar to drink, while others wait to see if Elijah will come to save him. Jesus then cries out again and yields up his spirit. The preacher highlights the significance of the darkness and the loneliness that Jesus experienced on the cross, emphasizing how Jesus' sacrifice reaches out to all of creation.
God's Wrath Satisfied
By David Downs2.1K1:10:18Wrath Of GodMAT 27:45In this sermon, the speaker emphasizes the importance of recognizing our sinful nature and the need for salvation through Jesus Christ. They highlight that our purpose in life is not found in motivational speaking or self-help methods, but in understanding the wrath of God and the atonement provided by Jesus on the cross. The speaker urges the audience to prioritize the message of the Gospel over trivial matters and distractions. They also warn about the consequences of worshiping anything other than the true and living God. The sermon references Ephesians chapter 5 and describes the voluntary sacrifice of Jesus on the cross as the ultimate expression of God's wrath and the satisfaction of His justice.
The Three Hours' Darkness
By C.H. Spurgeon2.0K50:23PSA 30:5PSA 119:105ISA 9:2MAT 27:45JHN 8:12JHN 12:461JN 1:5In this sermon, the speaker emphasizes the importance of Jesus speaking to bring light to dark hearts. He highlights the significance of Jesus' cry of abandonment on the cross, stating that it should be the end of our grief and bring heavenly mourning to our minds. Despite the speaker's physical pain, he believes that God can still bless his feeble words and make the darkness meaningful to us. The sermon concludes by discussing the sympathy of nature with Jesus, stating that all lights are dim without him and that the darkness surrounding his death holds deep meaning and instruction for believers.
The Cross of Christ - Part 3
By Art Katz1.5K46:33Cross of ChristMAT 27:45ACT 16:16ROM 1:29ROM 8:17COL 1:241PE 2:211PE 5:10In this sermon, the speaker emphasizes the need for believers to experience suffering and persecution in order to effectively preach the word of God. He references the story of Paul and Silas, who were imprisoned and beaten for their faith. Despite their difficult circumstances, they chose to pray and sing praises to God. The speaker encourages listeners to follow their example and trust in God's power to bring about deliverance and transformation. He also highlights the connection between challenging the world system and facing opposition from rulers and authorities.
(Through the Bible) Psalms 20-30
By Chuck Smith1.4K50:02PSA 22:1PSA 22:29ISA 59:1MAT 27:45EPH 2:1In this sermon, the speaker begins by referencing Psalm 22, which describes the suffering and crucifixion of Jesus Christ. The speaker explains the physical and emotional pain Jesus endured on the cross, emphasizing the significance of his sacrifice for our sins. Moving on to Psalm 23, the speaker highlights the three aspects in which David sees God: as a shepherd, a guide, and a host. The speaker recommends a book called "A Shepherd Looks at the Twenty-Third Psalm" for further insight into the relationship between a shepherd and his sheep. Finally, the speaker briefly mentions Psalm 24, emphasizing that the earth and everything in it belongs to God, and poses the question of who is worthy to stand in his holy place.
Desperate for More of God - Our Soul
By Shane Idleman97835:11Seeking GodMAT 6:33MAT 27:45MAT 27:50LUK 15:11JHN 14:6ACT 2:17ACT 3:19In this sermon, the speaker begins by expressing his longing to return home and deliver a message that God has placed on his heart. The focus of the sermon is on loving God with all one's soul, as seen in the biblical concept of the soul being the breath of life given by God. The speaker emphasizes that there are only two types of people: those who are spiritually dead and those who are spiritually alive. He then shares a story about a battleship and a lighthouse to illustrate the unchanging nature of truth and the need to align with it. The sermon concludes with the speaker briefly mentioning his books and sharing a picture of his family.
Prince of Life
By Carl Armerding58742:05Jesus ChristMAT 27:45ACT 3:1ACT 3:6ACT 3:12ACT 3:19In this sermon, the speaker emphasizes the importance of measuring oneself by God's perfect standard. He highlights the story of a man who was saved and given power by God, but lacked knowledge of who brought these blessings to him. The speaker then references Acts 3:12, where Peter addresses the people and reminds them of the God of Abraham, Isaac, and Jacob. The speaker suggests that sometimes we underestimate the significance of God's plan of salvation and the transformative power it can have in our lives.
Indescribable, Unfathomable Love
By Erlo Stegen0God's LoveThe CrossMAT 27:45Erlo Stegen emphasizes the indescribable and unfathomable love of God demonstrated through the suffering of Jesus on the Cross. He reflects on the profound moment when Jesus cried out, 'My God, my God, why have you forsaken me?' highlighting the agony of separation from the Father due to our sins. Stegen urges listeners to grasp the depth of Christ's sacrifice, which was foretold in the Psalms, and to respond to His love by reaching out to the lost. He challenges the congregation to reflect on their own relationship with Jesus and the urgency of sharing the Gospel. Ultimately, he calls for a deeper understanding of the Cross as the power of God unto salvation.
When He Was in Pain, We Were in Pain
By Julian of Norwich0MAT 27:45JHN 19:25ROM 8:22COL 1:201PE 2:24Julian of Norwich preaches about the deep love and compassion of Saint Mary towards Christ, emphasizing how her great love for Him caused her immense pain. She describes the interconnected suffering between Christ and His disciples, highlighting that when He was in pain, they too shared in His suffering. Julian also reflects on how all creatures, even the elements of nature, experienced sorrow during Christ's crucifixion, illustrating the profound impact of His sacrifice on all creation.
Matthew 27:45
By Chuck Smith0RedemptionSeparation from GodPSA 22:1ISA 53:6MAT 25:30MAT 27:45JHN 3:16ACT 17:28ROM 3:232CO 5:21HEB 13:5REV 21:4Chuck Smith preaches on the profound implications of being forsaken by God, emphasizing that Jesus bore the sins of the world, which led to His separation from the Father. He explains that sin creates a barrier between humanity and God, and that Jesus experienced the ultimate agony of this separation in order to redeem us. Smith highlights that while we may feel forsaken at times, God is always present, seeking to draw us back to Him. He warns of the true desolation of being forsaken by God, which is a fate worse than any earthly abandonment. Ultimately, the message is one of hope, as Jesus was forsaken so that we need never be separated from God.
What a Believing Man Can Do.
By Horatius Bonar0The Power of PrayerFaithEXO 10:21JOS 10:12ISA 38:8MAT 27:45MRK 9:23ROM 8:31PHP 4:13HEB 11:1JAS 1:6REV 6:12Horatius Bonar emphasizes the extraordinary miracle of Joshua commanding the sun to stand still, illustrating the immense power of faith and the willingness of God to respond to the requests of His people. This event, unlike any other in history, showcases God's authority and the potential of a believing man to effect change through unwavering confidence in God. Bonar encourages believers to expand their understanding of God's greatness, to cultivate reverence, and to embrace the supernatural, reminding them that faith can accomplish what seems impossible. He urges the congregation to trust in God alone, highlighting that with faith, they can overcome any challenge, just as Joshua did.
Amos 8:9
By Chuck Smith0RedemptionProphecy FulfillmentISA 9:6MIC 5:2MAT 2:16MAT 27:45LUK 19:10JHN 1:5JHN 3:16JHN 8:121PE 1:18REV 13:8Chuck Smith emphasizes the profound significance of God's only begotten Son, Jesus Christ, who was sent to redeem humanity. He discusses the various attempts by Satan to thwart Jesus' mission, including the massacre of infants and the temptations faced during His ministry. Smith highlights the prophetic fulfillment surrounding Jesus' life, death, and the darkness that enveloped the earth at His crucifixion, symbolizing the weight of sin and rejection of God. He urges listeners to recognize the gravity of these events and the love of God manifested through Christ's sacrifice. The sermon calls for reflection on the light of Christ in contrast to the darkness of sin.
The Evidence of Early Gentile Writers
By F.F Bruce0MAT 27:45LUK 2:1JHN 20:30ACT 26:261PE 3:15F.F. Bruce delves into early Jewish and Gentile writings to explore references to Christianity in the first century, highlighting the attempts to refute Christian traditions with naturalistic interpretations. He discusses the disappearance of certain writings like those of Thallus and the intriguing letter from Mara Bar-Serapion mentioning Jesus. Bruce also touches on the lack of references to Christianity in classical literature due to its initial obscurity and disreputable nature in imperial Rome. He concludes by emphasizing the historical character of Jesus, supported by evidence from various non-Christian sources.
- John Gill
- Tyndale
John Gill Bible Commentary
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 (i), 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 (k), "was offered first, and then the daily sacrifice." Though the account they elsewhere (l) 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 Psa 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 (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 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 (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.