In this case we now see that His obedience was perfect. He came into the world to obey the Father, and he rendered that obedience to the very uttermost. The spirit of obedience could go no farther than for one who feels forsaken of God still to cling to him in solemn, avowed allegiance, still declaring before a mocking multitude his confidence in the afflicting God. It is noble to cry, “My God, my God,” when one is asking, “Why hast thou forsaken me?” How much farther can obedience go? I see nothing beyond it. The soldier at the gate of Pompeii remaining at his post as sentry when the shower of burning ashes is falling, was not more true to his trust than he who adheres to a forsaking God with loyalty of hope.
Our Lord’s suffering in this particular form was appropriate and necessary. It would not have sufficed for our Lord merely to have been pained in body, nor even to have been grieved in mind in other ways: he must suffer in this particular way. He must feel forsaken of God, because this is the necessary consequence of sin. For a man to be forsaken of God is the penalty which naturally and inevitably follows upon his breaking his relation with God. What is death? What was the death that was threatened to Adam? “In the day that thou eatest thereof thou shalt surely die.” Is death annihilation? Was Adam annihilated that day? Assuredly not: he lived many a year afterwards. But in the day in which he ate of the forbidden fruit he died, by being separated from God. The separation of the soul from God is spiritual death; just as the separation of the soul from the body is natural death. The sacrifice for sin must be put in the place of separation, and must bow to the penalty of death. By this placing of the Great Sacrifice under forsaking and death, it would be seen by all creatures throughout the universe that God could not have fellowship with sin. If even the Holy One, who stood the Just for the unjust, found God forsaking him, what must the doom of the actual sinner be! Sin is evidently always, in every case, a dividing influence, putting even the Christ himself, as a sin-bearer, in the place of distance.
This was necessary for another reason: there could have been no laying on of suffering for sin without the forsaking of the vicarious Sacrifice by the Lord God. So long as the smile of God rests on the man the law is not afflicting him. The approving look of the great Judge cannot fall upon a man who is viewed as standing in the place of the guilty. Christ not only suffered from sin, but for sin. If God will cheer and sustain him, he is not suffering for sin. The Judge is not inflicting suffering for sin if he is manifestly succouring the smitten one. There could have been no vicarious suffering on the part of Christ for human guilt, if he had continued consciously to enjoy the fall sunshine of the Father’s presence. It was essential to being a victim in our place that he should cry, “My God, my God, why hast thou forsaken me?”
Beloved, see how marvellously, in the person of Christ, the Lord our God has vindicated his law! If to make his law glorious, he had said, “These multitudes of men have broken my law, and therefore they shall perish,” the law would have been terribly magnified. But, instead thereof, he says, “Here is my Only Begotten Son, my other self; he takes on himself the nature of these rebellions creatures, and he consents that I should lay on him the load of their iniquity, and visit in his person the offences which might have been punished in the persons of all these multitudes of men: and I will have it so.” When Jesus bows his head to the stroke of the law, when he submissively consents that his Father shall turn away his face from him, then myriads of worlds are astonished at the perfect holiness and stern justice of the Lawgiver. There are, probably, worlds innumerable throughout the boundless creation of God, and all these will see, in the death of God’s dear Son, a declaration of his determination never to allow sin to be trifled with. If his own Son is brought before him, bearing the sin of others upon him, he will hide his face from him, as well as from the actually guilty. In God infinite love shines over all, but it does not eclipse his absolute justice any more than his justice is permitted to destroy his love. God hath all perfections in perfection, and in Christ Jesus we see the reflection of them. Beloved, this is a wonderful theme! Oh, that I had a tongue worthy of this subject! but who could ever reach the height of this great argument?
Once more, when enquiring, Why did Jesus suffer to be forsaken of the Father? we see the fact that the Captain of our salvation was thus made perfect through suffering. Every part of the road has been traversed by our Lord’s own feet. Suppose, beloved, the Lord Jesus had never been thus forsaken, then one of his disciples might have been called to that sharp endurance, and the Lord Jesus could not have sympathized with him in it. He would turn to his Leader and Captain, and say to him, “Didst thou, my Lord, ever feel this darkness?” Then the Lord Jesus would answer, “No. This is a descent such as I never made.” What a dreadful lack would the tried one have felt! For the servant to bear a grief his Master never knew would be sad indeed.
There would have been a wound for which there was no ointment, a pain for which there was no balm. But it is not so now. “In all their affliction he was afflicted.” “He was in all points tempted like as we are, yet without sin.” Wherein we greatly rejoice at this time, and so often as we are cast down. Underneath us is the deep experience of our forsaken Lord.
I have done when I have said three things. The first is, you and I that are believers in the Lord Jesus Christ and are resting in him alone for salvation, let us lean hard, let us bear with all our weight on our Lord. He will bear the full weight of all our sin and care. As to my sin, I hear its harsh accusings no more when I hear Jesus cry, “Why hast thou forsaken me?” I know that I deserve the deepest hell at the hand of God’s vengeance; but I am not afraid. He will never forsake me, for he forsook his Son on my behalf. I shall not suffer for my sin, for Jesus has suffered to the full in my stead; yea, suffered so far as to cry, “My God, my God, why hast thou forsaken me?” Behind this brazen wall of substitution a sinner is safe. These “munitions of rock” guard all believers, and they may rest secure. The rock is cleft for me; I hide in its rifts, and no harm can reach me. You have a full atonement, a great sacrifice, a glorious vindication of the law; wherefore rest at peace, all you that put your trust in Jesus.
Next, if ever in our lives henceforth we should think that God hath deserted us, let us learn from our Lord’s example how to behave ourselves. If God hath left thee, do not shut up thy Bible; nay, open it, as thy Lord did, and find a text that will suit thee. If God hath left thee, or thou thinkest so, do not give up prayer; nay, pray as thy Lord did, and be more earnest than ever. It thou thinkest God has forsaken thee, do not give up thy faith in him; but, like thy Lord, cry thou, “My God, my God,” again and again. If thou hast had one anchor before, cast out two anchors now, and double the hold of thy faith. If thou canst not call Jehovah “Father,” as was Christ’s wont, yet call him thy “God.” Let the personal pronouns take their hold—”My God, my God.” Let nothing drive thee from thy faith. Still hold on Jesus, sink or swim. As for me, if ever I am lost, it shall be at the foot of the cross. To this pass have I come, that if I never see the face of God with acceptance, yet I will believe that he will be faithful to his Son, and true to the covenant sealed by oaths and blood. He that believeth in Jesus hath everlasting life: there I cling, like the limpet to the rock. There is but one gate of heaven; and even if I may not enter it, I will cling to the posts of its door. What am I saying? I shall enter in; for that gate was never shut against a soul that accepted Jesus; and Jesus saith, “Him that cometh to me I will in no wise cast out.”
The last of the three points is this, let us abhor the sin which brought such agony upon our beloved Lord. What an accursed thing is sin, which crucified the Lord Jesus! Do you laugh at it? Will you go and spend an evening to see a mimic performance of it? Do you roll sin under your tongue as a sweet morsel, and then come to God’s house, on the Lord’s-day morning, and think to worship him? Worship him! Worship him, with sin indulged in your breast! Worship him, with sin loved and pampered in your life! O sirs, if I had a dear brother who had been murdered, what would you think of me if I valued the knife which had been crimsoned with his blood? —if I made a friend of the murderer, and daily consorted with the assassin, who drove the dagger into my brother’s heart? Surely I, too, must be an accomplice in the crime! Sin murdered Christ; will you be a friend to it? Sin pierced the heart of the Incarnate God; can you love it? Oh, that there was an abyss as deep as Christ’s misery, that I might at once hurl this dagger of sin into its depths, whence it might never be brought to light again! Begone, 0 sin! Thou art banished from the heart where Jesus reigns! Begone, for thou hast crucified my Lord, and made him cry, “Why hast thou forsaken me?” O my hearers, if you did but know yourselves, and know the love of Christ, you would each one vow that you would harbour sin no longer. You would be indignant at sin, and cry,
“The dearest idol I have known,
Whate’er that idol be,
Lord, I will tear it from its throne,
And worship only thee,”
May that be the issue of my morning’s discourse, and then I shall be well content. The Lord bless you! May the Christ who suffered for you, bless you, and out of his darkness may your light arise! Amen.
“This article originally appeared here at Bible Bulletin Board.”
