CHRIST'S SEVEN LAST WORDS ON THE CROSS

 Seven Last Words of Christ:

Our Model for Surviving Suffering

“Father, forgive them, for they do not know what they are doing.” (Luke 23:34)

This sentence is missing from most of the early manuscripts, so that many scholars feel it was not in Luke's original. However, the theme of human ignorance is prominent elsewhere in Luke's writings (Acts 3:17; 13:27; 17:30). As to why some manuscripts might have purposely omitted this saying, the only suggested reason is that some scribes may have been felt it to be an unanswered prayer in light of the destruction of Jerusalem in 70 AD. In either case, most scholars feel it represents a genuine saying of Jesus, whether or not it originally belonged in Luke's Gospel.

The other confusing point is the ambiguous reference to “they.” It is doubtful that Jesus was specifically referring to the Roman soldiers. It is more probable that he had the Jewish and Roman authorities in mind. Ellis (The Gospel of Luke) makes the interesting suggestion that Jesus was in fact referring to sinful humanity, and that his death on the cross answered this prayer by making forgiveness available to all.

Interestingly, Stephen's last words as he was being stoned echo three of Jesus' last words: “While they were stoning Stephen, he prayed, 'Lord, Jesus, receive my spirit.' Then he knelt down and cried out in a loud voice, 'Lord, do not hold this sin against them.'” This demonstrates great Stephen's willingness to not only learn from his Master, but also to follow in His footsteps.

Lesson: We should handle suffering with a lack of bitterness and deal with eternal issues instead.

“ Today you will be with me in Paradise” (Luke 23:39-43)

There is an obvious contrast here between man's justice and God's grace. It is also a real life example of one of the lessons found in the parable of the laborers in the vineyard found in Matthew 20:1-16. God's eternal reward is to everyone who comes to Him, at no matter at what point in their life.

The word translated as “paradise” is a Persian loan word meaning a pleasure garden. This should not be confused with heaven itself. It is the probable equivalent of the “third heaven” (II Corinthians 12:2-4) or “the bosom of Abraham” (Luke 16): the place for the intermediate state of the righteous dead. In that way, there is no contradiction between Jesus' words here and his comment somewhat later to Mary in John 20:17 that he had not yet ascended to the Father.

Lesson: It is never too late in your life to accept God's grace or to minister to others.

“Dear woman, here is your son...Here is your Mother.” (John 19:25b-27)

Just as Christ suffered on the cross for the whole world, he also cared for individualS at the same time. We shouldn't sacrifice family responsibilities in the name of a “greater ministry.”

These words indicate that Joseph was dead at the time, which fits into the traditional view that he was much older than Mary. But why would he give the responsibility to John? By piecing together statements in Mark 15:40 and Matthew 27:56, we can deduce that John was actually a cousin of Jesus. But, of course, there were closer relatives, namely Jesus' half-brothers. However, at the time, “even his own brothers did not believe him.” (John 7:5) And remember that Jesus defined his eternal family in such a way as to exclude non-believers. (Mark 3:35)

Lesson: Take care of, or delegate, your normal responsibilities when you are overwhelmed with suffering. Think of others' needs, not just those of yourself.

“My God, my God, why have you forsaken me?” (Matthew 27:46)

A. Existentialist Interpretation: A man who thought he had a special relationship with God is now hanging on a cross deserted and confused, crying out in agony. This is an example of our state in life. If there is a God, He has deserted us. Therefore we have to do the best we can without Him.

Problems with this interpretation – (1) It leaves out the prologue; Christ knew it was coming, and (2) it leaves out the epilogue; God did not at all desert him.

B. Traditional Interpretation:

    (1) Paul said that Christ bore the sins of the world when he was on the cross.

    (2) God cannot co-exist with sin or even look on it.

    (3) God turned His back on Christ for the first time in their relationship.

The implications from this view are that we should be joyful and thankful that we no longer have a severed relationship with God.

Problems with this interpretation – (1) It nowhere in the Bible states that God turned his back on Christ, (2) it is doubtful that Christ would be so uncomprehending if that event happened, (3) and it is based on an incorrect interpretation of one OT text, Habakkuk 1:13a, which says, "Your eyes are too pure to behold evil, and you cannot look on wrongdoing." However, the second part of this verse asks, "Why do you look on the treacherous, and are silent when the wicked swallow those more righteous than they?" Obviously, there is a contradiction here unless the first part of the verse implies that God is too pure to keep on looking at evil without doing something about it.

C. Modern Interpretation:

These words are the first lines of Psalm 22, which Jesus was alluding to as a whole. Remember that (1) it was common to refer to whole books of the Bible by their first words and (2) most people died during crucifixion by suffocation from not being able to get a breath; Jesus only gasped out a few words at a time while on the cross.

When one reads the whole Psalm, a completely different picture of Jesus' words emerges. See especially verses 7-8, 14-18, 23-24, 27, and 30-31.

Lesson: Be honest in your feelings toward God. Don't deny the pain you are suffering.

“I thirst.” (John 19:28)

These two simple words illustrate the great depths of Scripture and its possible multiple meanings.

The following verses involve someone giving him vinegar (which should be understood as cheap wine) on a sprig of hyssop (which in the Passover ceremony stood for humility). Alternatively, the Greek word may mean “javelin” instead of “hyssop.” Textual traditions vary on this point. Other gospels say that the wine was mixed with myrrh, possibly to help numb the pain. And remember that Jesus had said not long before this time that he wouldn't drink the cup until the Kingdom came.

Jesus alludes to Psalm 69:3 in which the Psalmist asks for deliverance from his enemies. However, it ends in total triumph (see vv. 29-36). The most interesting parallel is found in v. 21: “They gave me poison for food, and for my thirst they gave me vinegar to drink.” It has been doubted that Jesus is referring to this verse since that occasion was an act of an enemy while those offering a drink to Jesus were apparently doing it out of kindness. However, the purpose of the drink may have been an act of cruelty in order to prolong his pain.

Another close parallel from the Psalms is found in Psalm 22:15: “My strength is dried up like a potsherd and my tongue cleaves to my jaws.” Whichever is the intended reference, it served to signal the fulfillment of yet another OT prophecy while Christ was on the cross.

If one looks for the symbolic meaning behind “cup,” consider John 18:11: “I must drink the cup (of suffering and death) the Father has given me.”

For an ironic meaning here: Jesus, the source of living water (John 7:38), must die before living water can be given to the believers. In the next scene on the cross, water pours from his corpse (19:34)

Literal meaning: Jesus was thirsty and needed to wet his lips before his final words could be said “with a loud voice (according to the Synoptic accounts)” so that all could hear him.

The previous saying (according to the Synoptics) of being forsaken reminds us of Christ's closeness with the Father, i.e., his divinity. “I thirst” reminds us of his humanity. It is interesting that the major heresies in the early church involved the denial of one or the other. Other statements in the NT remind us of Jesus' humanity: “He wept,” his righteous anger (“How long do I have to put up with you?), “He was tempted in all ways as we are,” and his lack of knowledge (“Of that time, only the Father knows...”). Both natures were necessary for Christ to accomplish his work on the cross. See Hebrews 2:14-18.

Which one interpretation of “I am thirsty” is correct? Since none really contradicts another, there is no reason that these two Greek words in Scripture can't carry all the implications mentioned above.

Lesson: Allow others to minister to your needs and recognize that you need to take care of yourself physically. Remember Elijah in his time of distress after the Mt. Carmel episode. Also read Job 2:8.

“Father, into your hands I commit my spirit.” (Luke 23:46)

This is the third saying on the cross that quotes from or alludes to a psalm (31:5 in this case). They are all psalms of one in distress.

Interestingly, there is a contrast here with the five previous times in Luke's Gospel where it says Jesus was or will be “delivered into the hands of sinful men.” See 9:44; 18:32; 20:19; 22:53; and 24:7.

What does this verse say about Christ?

    1. He exhibited calm restfulness.

    2. He was conscious of the closest communion with the Father.

    3. He “gave up his spirit.” This is expressed more clearly in the other gospels. He purposely and             voluntarily gave up his life.

The fact that we as believers can show the same attitude is seen in Stephen's words in Acts 7:59: “Lord Jesus, receive my spirit.”

Lesson: Suffering does not last forever. Don't listen to those such as Job's wife in Job 2:9. Take to heart the teaching in I Peter 4:19: “Therefore, let those suffering in accordance with God's will entrust themselves to a faithful Creator, while continuing to do good.

“It is finished (completed).” (John 19:30)

Translations such as “finished” or “gave up the spirit” give the misleading impression that Jesus was discouraged, “done for,” “had had it.” But actually the Greek word teleo means completed, perfected, or accomplished. The question is, “What was finished?”

Look at the two other places in John's Gospel where the word “finished” appears:

    John 4:34: “My food is to do the will of the him who sent me and to complete his work.”

    John 17:4: “I glorified you on earth by finishing the work you gave me to do.”

There is an interesting hierarchy of “works” in John's Gospel:

    Jesus' works are greater than those of John the Baptist (John 5:36).

    Our works are greater than those of Jesus (John 14:12).

This last statement is a puzzling one and is usually interpreted in terms of the scope of modern evangelism rather than any qualitative superiority of our works compared to those of Jesus. Luke 10:24 says that even the least of believers is greater than John the Baptist. And that is because our works are powered by the Holy Spirit. Both that gift and the forgiveness of sins happen because of Christ's death on the cross and were not available up to that time. But we now get to share in the fulfillment of God's saving purposes for the world.

Some NT passages may help reconcile the view that Christ accomplished it all on the cross while we are still to accomplish much for the kingdom today.

Philippians 1:6; 2:12-13; Hebrews 12:1-2.

Lesson: Our sufferings complete God's purposes.