Tanakh Prophecy
"My God, My God, why have You forsaken Me… For a mere moment I have forsaken you."
Fulfillment
"He who knew no sin became sin for us."
Rabbinic Sources
"The forsaking is temporary — God vindicates the righteous."
Deep Dive: Forsaken by God temporarily
Historical Context
Psalm 22 is a profound psalm attributed to King David, traditionally believed to have been written during a time of intense personal suffering. The historical context of Psalm 22 is essential for understanding its prophetic implications. Scholars suggest that it was likely composed during David's flight from King Saul or during Absalom's rebellion, both moments marked by deep distress and a sense of abandonment. This psalm serves as an expression of anguish, reflecting David's cries for divine intervention amidst severe trials.
The psalm's opening line, "My God, My God, why have You forsaken Me?" (Psalm 22:1), is a poignant declaration of despair that resonates throughout the ages. Archaeological evidence, such as the discovery of the Dead Sea Scrolls, which include copies of Psalms, further affirms the ancient and enduring nature of these texts. These scrolls, dating back to the second century BCE to the first century CE, demonstrate the prominence of the Psalms in Jewish worship and their profound theological implications.
Isaiah 54:7, which states, "For a mere moment I have forsaken you," complements the themes in Psalm 22, emphasizing God's temporary abandonment of His people in the face of their suffering. This verse, situated within a context of hope and restoration, suggests that such forsaking is not permanent, providing a backdrop for understanding the redemptive arc of suffering in the Jewish tradition.
Textual Analysis
The Hebrew phrase "לָמָה עֲזַבְתָּנִי" (lamah azavtani), found in Psalm 22:1, is rich in meaning. The verb "עָזַב" (azav) conveys the sense of abandonment or forsaking. This term can carry connotations of emotional desolation and physical separation, reflecting the depth of despair felt by the speaker. The use of "אֱלֹהִי" (Elohi), meaning "My God," indicates a personal relationship, highlighting the intensity of the speaker's suffering as one who feels abandoned by a familiar and cherished presence.
In contrast, Isaiah 54:7 employs the term "רֶגַע" (regah), meaning "moment," indicating the temporality of God's forsaking. This suggests a divine promise that suffering is fleeting, and restoration is on the horizon. The interplay of these texts emphasizes a theological tension between abandonment and the assurance of eventual vindication.
Various translations provide different nuances. The New Revised Standard Version renders Psalm 22:1 as "My God, my God, why have you forsaken me?" while the Jewish Publication Society translates it similarly, yet the emotional weight can shift subtly depending on the translator’s interpretive choices. This comparison underscores the importance of examining the original Hebrew to capture the full essence of the text's meaning.
Fulfillment Evidence
The New Testament presents a direct fulfillment of Psalm 22 in the crucifixion narrative of Yeshua. In Matthew 27:46, Yeshua cries out, "My God, My God, why have You forsaken Me?" at the height of His suffering. This invocation of Psalm 22 not only identifies Yeshua with the psalmist's anguish but also positions His suffering within a prophetic framework that Jewish audiences would recognize.
Furthermore, 2 Corinthians 5:21 encapsulates the theological implications of Yeshua’s death, stating, "He who knew no sin became sin for us." This notion of substitutionary atonement aligns with the themes present in Psalm 22, where the righteous suffer not for their own sins but for the transgressions of others. This fulfillment raises questions regarding the nature of divine abandonment, suggesting that Yeshua’s experience of forsakenness was not merely personal but part of a larger redemptive narrative.
Common objections to the messianic interpretation often stem from a misunderstanding of the context of abandonment. Critics may argue that Psalm 22 reflects a universal human experience rather than a specific prophecy about Yeshua. However, the New Testament writers' intentional allusions to this psalm in the context of Yeshua’s crucifixion serve to affirm its messianic significance, illustrating a continuity between the suffering of the psalmist and that of the Messiah.
Rabbinic Perspectives
Rabbinic literature offers valuable insight into the interpretation of Psalm 22 and Isaiah 54:7. The Midrash Tehillim (Midrash on Psalms) specifically connects the forsaking described in Psalm 22 to a temporary state, stating, "The forsaking is temporary — God vindicates the righteous." This interpretation underscores the theme of divine justice and restoration, resonating with the idea that suffering is not the end but a precursor to redemption.
In Talmudic discussions, the theme of God’s temporary distancing from Israel during times of suffering is prevalent. Rabbinic commentary often emphasizes that while God may seem distant, His ultimate purpose is the restoration and vindication of those who suffer righteously. This understanding aligns closely with the New Testament’s portrayal of Yeshua’s suffering, offering a continuity of thought between Jewish interpretation and early Christian theology.
Significance for Today
The prophecy of temporary forsakenness holds significant implications for modern believers and seekers. It speaks to the universal experience of suffering and the feeling of abandonment that many encounter in times of crisis. For those grappling with their faith amidst trials, Psalm 22 offers a voice of lament that resonates deeply, reminding them that even in moments of desolation, hope for restoration remains.
Moreover, the connection between Yeshua’s suffering and the themes of Psalm 22 and Isaiah 54:7 enriches the understanding of the messianic narrative. It invites believers to see their own suffering in light of a greater purpose, echoing the promise of vindication and restoration. This perspective not only affirms the relevance of these ancient texts but also encourages a faith that acknowledges pain while holding onto the hope of divine redemption. In a world rife with suffering, this prophecy serves as a beacon of hope, illustrating that forsakenness can lead to profound transformation and ultimate restoration through the Messiah.
Two Millennia of Adversary Positions
5 eras of objections to this prophecy, with primary sources and Messianic corrections.
Trypho the Jew (per Justin Martyr)
The Messiah's Suffering Proves He Is Not the Messiah
As recorded by Justin Martyr, Trypho's core objection was that the Messiah is expected to be a glorious and triumphant king, not a suffering and defeated figure. A cry of being 'forsaken' by God from a cross would be seen as definitive proof of failure and divine rejection, disqualifying Jesus from being the Christ, who is supposed to reign, not suffer ignominiously.
Rashi
Psalm 22 Is About Esther or Israel, Not the Messiah
"Our Sages, of blessed memory, interpreted this psalm as referring to Esther, who said this when she was going to the king... And some interpret it as referring to the congregation of Israel."
Rashi's commentary posits that Psalm 22 is not about an individual Messiah but is either the prayer of Queen Esther before she approached King Ahasuerus or the collective voice of the Jewish people (Knesset Yisrael) in exile. In this view, the cry 'My God, why have You forsaken me?' is a personification of national suffering or Esther's personal plea, not the words of a crucified Messiah.
IslamQA.info
Jesus Was Not Crucified, Thus He Never Uttered This Cry
"The Christians claim that the Messiah was crucified, and they quote his words when he was put on the cross: 'My God, my God, why have you forsaken me?' ... But the truth is that the Messiah was not crucified or killed; rather he was raised alive to heaven."
Islamic theology, based on the Quran, denies the historical event of the crucifixion. It teaches that God raised Jesus (Isa) to heaven and made another man appear to be crucified in his place. Therefore, the cry of being 'forsaken' is part of a biblical narrative that is considered a corruption of the true story. For God to allow His prophet to be forsaken would be seen as a failure of divine protection.
Tovia Singer
Jesus Was Quoting the Whole Psalm, Not Expressing Despair
Rabbi Singer argues that Christians misinterpret the cry on the cross by taking it as a literal expression of Jesus feeling abandoned by God. He asserts this is a classic case of 'proof-texting' while ignoring the context. In Jewish tradition, quoting the first line of a psalm or prayer was a standard way to refer to the entire text. Therefore, when Jesus cried out the opening of Psalm 22, he was not in despair but was teaching from the cross, telling his followers, 'This is the fulfillment of Psalm 22.' He was pointing them toward the end of the psalm, which speaks of deliverance, vindication, and God’s ultimate sovereignty, essentially communicating that his suffering was temporary and would lead to triumph as prophesied.
Bart D. Ehrman
The Cry of Dereliction Is a Literary Invention by Mark
"For Mark, Jesus is the suffering Son of God, who is abandoned by his disciples, denied by his closest follower, betrayed by one of the twelve, and then, at the end, forsaken by God himself. 'My God, my God, why have you forsaken me?' These are not the words of someone who is calm and in control... They are the words of one who is in deep and abiding agony, who does not understand why this is happening to him."
Ehrman posits that Jesus's cry of being forsaken is not historical but is a literary creation by the author of Mark's Gospel. He argues Mark invented the scene, using Psalm 22 to frame the crucifixion as a scriptural fulfillment and to depict a Jesus who dies in genuine agony, feeling abandoned. Ehrman claims that later Gospels like Luke and John, uncomfortable with this bleak portrayal, changed Jesus's last words to be more controlled and triumphant.