How does Matthew 27:46 align with the concept of the Trinity? Text of the Passage “About 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?’ ” (Matthew 27:46) Immediate Context Jesus is hanging on the cross during the darkest hour of His earthly ministry. The cry does not occur in isolation: darkness has covered the land (v. 45), the veil of the temple will soon tear (v. 51), and death is moments away (v. 50). Matthew highlights this utterance to reveal both fulfillment of prophecy and the climactic moment of atonement. Old Testament Echo: Psalm 22 1. Direct Citation. Psalm 22:1 reads, “My God, my God, why have You forsaken me?” Jesus quotes the opening line, signaling that the whole psalm is unfolding in Him. 2. Prophetic Details. Psalm 22 foretells pierced hands and feet (v. 16), divided garments (v. 18), and global proclamation of God’s kingship (v. 27). Each matches crucifixion events (Matthew 27:35; John 19:23-24). 3. Literary Device. In first-century Judaism, citing the first verse functioned as shorthand for the entire passage. Far from expressing final despair, Jesus is directing listeners to the psalm’s triumphant conclusion: “He has done it!” (Psalm 22:31), foreshadowing resurrection. Ontological Unity vs. Economic Distinction Orthodox trinitarian theology distinguishes: • Ontological Trinity—Father, Son, Spirit share one divine essence (John 10:30; Colossians 2:9). • Economic Trinity—The persons fulfill distinct roles in redemption (John 3:16; Hebrews 9:14). On the cross the Son experiences judicial abandonment in His human nature as sin-bearer, yet the divine essence remains indivisible. Perichoresis (mutual indwelling) is not disrupted; rather, relational fellowship is eclipsed in the economy of salvation. Atonement and Judicial Abandonment Isaiah 53:4-6,10 foretells the Suffering Servant bearing iniquity. Paul clarifies: “He made Him who knew no sin to be sin for us” (2 Corinthians 5:21). The Father’s “forsaking” is penal, satisfying divine justice. It is the covenantal curse (Deuteronomy 21:23; Galatians 3:13) focused on the Son as substitute, not an ontological rift. Scriptural Corroboration of Unbroken Trinity • John 8:29—“The One who sent Me is with Me; He has not left Me alone.” • John 16:32—“I am not alone, for the Father is with Me.” • Luke 23:46—Seconds later Jesus prays, “Father, into Your hands I commit My spirit,” indicating ongoing communion. These texts frame Matthew 27:46 as temporary judicial estrangement, not metaphysical separation. Early Church Reception Athanasius: the cry reflects “the exchange of our weakness for His righteousness.” Augustine: “He speaks in our person.” The Nicene Creed (A.D. 325) insists the Son is “of one substance with the Father,” indicating the Church never saw the verse as contradicting Trinity. Objection: “Did the Trinity Break Apart?” 1. Logical Impossibility. An immutable God cannot be divided; otherwise He would cease to be God (Malachi 3:6). 2. Christological Union. Chalcedonian formula (A.D. 451) maintains two natures united “without division.” The human nature experiences God-forsakenness; the divine nature does not. 3. Analogical Clarification. As sunlight can be momentarily blocked by an eclipse without the sun itself changing, so filial enjoyment of the Father’s presence is eclipsed by judicial wrath without essence being altered. Pastoral and Devotional Implications Believers who feel abandoned can look to Christ, the High Priest who fully tasted alienation (Hebrews 4:15). Because He was “forsaken,” we can confidently say, “God has said, ‘Never will I leave you nor forsake you’ ” (Hebrews 13:5). Concise Answer Matthew 27:46 portrays the Son experiencing covenantal curse in His human nature, fulfilling Psalm 22 and the atonement, while ontological unity of the Trinity remains intact. Rather than contradicting trinitarian doctrine, the verse magnifies it: only one who is both fully God and fully man could bear infinite wrath and secure eternal redemption. |
    |