The Savior's Sermon From the Cross
Many of the statements made by Christ from the Cross had significant cross-references to other writings. Three out of the seven statements Christ made were directly from the Psalms, and these Hymns would have been very familiar to the Jewish audience that was present.
Music possesses a remarkable attribute: it has the capacity to provide comfort. Prophets have advised us to turn to hymns or primary songs during times of temptation or distress. Extensive research has demonstrated the substantial benefits of music in pain management, particularly in acute situations like childbirth or trauma. Music aids patients in maintaining focus, regulating breathing and heart rate, and alleviating emotional distress. This may help to explain why the Savior chose to quote so many hymns from the Cross.
Furthermore, music serves as a powerful mnemonic device. Even a single line from a hymn can establish a profound connection with the overall message of the entire song. For example, if one were to sing "Come, Come, Ye Saints," those who are familiar with the hymn would resonate with the message. They would understand how this hymn testifies to the faith of the pioneers, and their minds would make the connection with the hymn's conclusion, "All is well." Consequently, the same concepts can apply to the hymns that Christ drew from, and delving into these hymns can provide one with valuable insights, as there are many lessons to be learned.
Christ always spoke in Parables; there were always multiple layers and lessons in every word he uttered. This was especially true during the final moments of his mortal ministry. What were the final messages Christ wanted to teach us as he hung from the Cross?
Lesson 1
“Father, ἀφίημι “Forgive them,” for they know not what they do” (Luke 23:34 INT)
The first statement Jesus uttered from the cross was incredibly powerful and poignant. As the soldiers were crucifying Him, Jesus spoke these remarkable words, "Father, forgive them; for they know not what they do." It is truly astounding to witness the Savior's boundless generosity and compassion as He pleaded for mercy on behalf of those who were actively piercing nails through His body. In this moment, Jesus exemplified the teachings He shared during the Sermon on the Mount, where He encouraged us to love our enemies and pray for those who mistreat and persecute us (Matthew 5:44). Christ's profound act serves as a powerful lesson for us all, demonstrating the importance of extending forgiveness and mercy, even when it is undeserved, unrequested, or unrecognized.
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Forgive ἀφίημι (afimi)
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to send away
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to let go
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forsake
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give up a debt, forgive, to remit
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to leave (behind)
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to suffer, permit, give up, not hinder
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Scripture example using ἀφίημι afimi:
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Matt 4:20 (INT) And they straightway left their nets, and followed him.
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Matthew 5: 24 (INT) Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.
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Matthew 6:12 (INT) And forgive us our debts, as we forgive our debtors. 14 For if ye forgive men their trespasses, your heavenly Father will also forgive you:
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How can the examples of leaving one's nets behind and leaving one's gifts before the altar of the Lord help us to better understand the principles of forgiveness?
The first four principles of the Gospel begin with Faith and Repentance. Repentance and Forgiveness go hand in hand. Why are these such important steps on the path to exultation?
Lesson 2
“Verily I say unto Thee, Today thou shalt be with me in Paradise.” Luke 23:43 INT
The Savior’s second statement also displays tender compassion for others even while he himself suffers. As Christ hung between two thieves, one of them taunted him by saying, “If thou be Christ, save thyself and us.” (Luke 23:39) But the other man rebuked him by saying that they were both receiving justice for their deeds, but Jesus was innocent (see Luke 23:41 INT).
At this point, this penitent thief then pleaded with the Savior, “Lord, remember me when thou comest into thy kingdom.” (Luke 23:42). These words, spoken by a convicted criminal, are the final recorded words addressed to the Savior before his death. His sincere plea captures a special intimacy as he is the only person recorded in the Gospels as asking Christ to remember him.
The Savior responded, “Verily I say unto Thee, Today thou shalt be with me in Paradise.” Luke 23:43 INT
The word παράδεισος (paradisios) "Paradise" is used two other times in the New Testament.
Paul uses it in 2 Corinthians 12:4 in reference to a vision he had where he describes the glory of God and being caught up into the "third heaven." (2 Cor 12:1-6 INT; 1 Cor. 15:40–41 INT).
John uses it in Rev 2:7, "He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God. "
Consider the profound event that occurred once the Savior died; the Veil was rent in twain (Matthew 27:51 INT-3, Luke 23:45 INT). Why was this significant?
What were the Principles of the Gospel that the Savior was teaching in this encounter?
Lesson 3
“Woman, behold thy son,” “Behold thy Mother” John 19:26-27 (INT)
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Behold, See, Lo
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to perceive by any of the senses
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to notice, discern, discover
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to turn the eyes, the mind, the attention to anything
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to pay attention, observe
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to inspect, examine
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to know
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to have regard for one, cherish, pay attention to
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Principles of Unity (a major theme during the Last Supper)
Many assume that Jesus is simply asking John to take care of his mother, Mary. However, this admonition goes much deeper than only assuming responsibility for the welfare of another, especially when we look at the Greek root εἴδω. Christ is admonishing men and women, husbands and wives, brothers and sisters... to work together in harmony, as co-partners and allies. How does this pertain to us today, in our families, wards, and communities?
On the morning of the Resurrection, who did Christ appear to first? Why is this significant? (Matt 28:1-10 INT, Mark 16:9-11 INT, Luke 24:9-11 INT, John 20:18 INT)
Some Words from President Nelson
To the Brothers:
We Can Do Better and Be Better
Another way we can also do better and be better is how we honor the women in our lives, beginning with our wives and daughters, our mothers and sisters.
Brethren, your first and foremost duty as a bearer of the priesthood is to love and care for your wife. Become one with her. Be her partner. Make it easy for her to want to be yours. No other interest in life should take priority over building an eternal relationship with her. Nothing on TV, a mobile device, or a computer is more important than her well-being. Take an inventory of how you spend your time and where you devote your energy. That will tell you where your heart is. Pray to have your heart attuned to your wife’s heart. Seek to bring her joy. Seek her counsel, and listen. Her input will improve your output.
If you have a need to repent because of the way you have treated the women closest to you, begin now. And remember that it is your responsibility to help the women in your life receive the blessings that derive from living the Lord’s law of chastity. Never be the reason that a woman is unable to receive her temple blessings.
To the Sisters:
Spiritual Treasures & A Plea to My Sisters
We, your brethren, need your strength, your conversion, your conviction, your ability to lead, your wisdom, and your voices. The kingdom of God is not and cannot be complete without women who make sacred covenants and then keep them, women who can speak with the power and authority of God!
Every woman and every man who makes covenants with God and keeps those covenants, and who participates worthily in priesthood ordinances, has direct access to the power of God. Those who are endowed in the house of the Lord receive a gift of God’s priesthood power by virtue of their covenant, along with a gift of knowledge to know how to draw upon that power.
The heavens are just as open to women who are endowed with God’s power flowing from their priesthood covenants as they are to men who bear the priesthood. I pray that truth will register upon each of your hearts because I believe it will change your life. Sisters, you have the right to draw liberally upon the Savior’s power to help your family and others you love.
Now, you might be saying to yourself, “This sounds wonderful, but how do I do it? How do I draw the Savior’s power into my life?”
You won’t find this process spelled out in any manual. The Holy Ghost will be your personal tutor as you seek to understand what the Lord would have you know and do. This process is neither quick nor easy, but it is spiritually invigorating. What could possibly be more exciting than to labor with the Spirit to understand God’s power—priesthood power?
Lesson 4
“I thirst” John 19:28 INT
As Christ endures the physical effects of shock, caused by the loss of blood, his lips parched and shriveled, he uttered his fourth statement, "I thirst!" (John 19:28). In a previous encounter during his ministry, Christ spoke to a Samaritan woman at a well, saying, "But whoever drinks of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life" (John 4:14). This profound testament reveals that as our Savior, Christ willingly takes upon himself all of our pains. He experiences thirst so that we may partake of the cool, refreshing water that he himself so desperately needed. As the Living Water, he empowers us in our own trials and tribulations.
Greek: διψάω thipsao Thirst. Hebrew: צָמֵא
Several Psalms use this phrase:
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Psalm 22: "my tongue cleaveth to my jaws; and thou hast brought me into the dust of death."
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Psalm 69:21 INT, MBW "They gave me also gall for my meat, and in my thirst they gave me vinegar to drink."
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Psalm 42 "As the hart panteth after the water brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God: when shall I come and appear before God? My tears have been my meat day and night, while they continually say unto me, Where is thy God?
Several significant scriptures use this word.
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Matt 5:6 Blessed are they which do hunger and thirst G1372 after righteousness: for they shall be filled.
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Matt 25:35 For I was an hungred, and ye gave me meat: I was thirsty, G1372 and ye gave me drink: I was a stranger, and ye took me in:
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John 4:14 But whosoever drinketh of the water that I shall give him shall G1372 ➔ never thirst; G1372 but the water that I shall give him shall be in him a well of water springing up into everlasting life.
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John 7:37 In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, G1372 let him come unto me, and drink.
What do these passages teach us about where we can go in our periods of adversity, when we thirst, when we are at a loss, when we are suffering, when we are faced with the "bitter cup" of affliction and despair?
How can these passages provide us comfort and hope?
Lesson 5
"Eli, Eli, lama sabachthani?" generally translated as "My God, My God, why hast thou forsaken me?" Matthew 27:46 (INT), Mark 15:34 (INT)
This phrase comes from Psalm 22, a Messianic Psalm that would have been familiar to Jesus and Mary, this was probably a Psalm that Mary would have taught Jesus as a child. Mary knew who Christ was, and she had been preparing him for his mission his entire life. Her experience at the Temple with Simeon helped Mary to prepare for the intense adversity that both she and Jesus would one day face (Luke 2:25-35 INT). Jewish tradition teaches that Psalm 22 was a song that Queen Esther drew upon on her way to confront King Ahasuerus. This psalm gave Esther strength as she risked her own life to save her people. This was a hymn that would have had special meaning and significance to Mary and Jesus, and Jesus may have even used this hymn to offer Mary strength and comfort, as he knew she would be going through her own Gethsemane.
It is valuable to acknowledge that while Esther had to act on her own, she was never alone. Esther received guidance and encouragement from her older relative and mentor, Mordecai, who urged her to take action at various points along her journey. Additionally, as Esther prepared to approach Ahasuerus and Haman, she enlisted the support of her community, calling upon them to fast and pray on her behalf. It is only after three days of collective fasting and prayer that she finally dons her royal attire and entered the palace. While Esther had to fulfill her appointed role on her own, there were many who loved her and were vested and reliant upon her success. This communal effort empowered Esther, providing her with the necessary courage to fulfill her duty in her conviction to save her people.
The significance of the third day is notable, drawing a remarkable parallel to Christ's resurrection from the tomb on the third day, signifying the fulfillment of His mission. Likewise the Savior was not alone. President Holland reminded us of this in his address, "None Were With Him."
Had He not said to His disciples, “Behold, the hour … is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me” and “The Father hath not left me alone; for I do always those things that please him”?17
With all the conviction of my soul I testify that He did please His Father perfectly and that a perfect Father did not forsake His Son in that hour. Indeed, it is my personal belief that in all of Christ’s mortal ministry the Father may never have been closer to His Son than in these agonizing final moments of suffering. Nevertheless, that the supreme sacrifice of His Son might be as complete as it was voluntary and solitary, the Father briefly withdrew from Jesus the comfort of His Spirit, the support of His personal presence. It was required, indeed it was central to the significance of the Atonement, that this perfect Son who had never spoken ill nor done wrong nor touched an unclean thing had to know how the rest of humankind—us, all of us—would feel when we did commit such sins. For His Atonement to be infinite and eternal, He had to feel what it was like to die not only physically but spiritually, to sense what it was like to have the divine Spirit withdraw, leaving one feeling totally, abjectly, hopelessly alone.
Also, in a similar vein to Esther, the Psalm 22 portrays a vibrant community dynamic, encompassing the remembrance of the past community (verses 4-5), highlighting the present community (verses 23-25), and anticipating the continuity of the future community (verses 30-31). Just as Esther's people were relying on her for their temporal salvation, all mankind was relying on Jesus for our temporal and eternal salvation. While Christ had to experience the feeling of being alone, countless angels must have been in attendance, including John and the women that were there at the foot of the Cross to support Jesus in his final moments.
1 My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?
2 O my God, I cry in the daytime, but thou hearest not; and in the night season, and am not silent.
3 But thou art holy, O thou that inhabitest the praises of Israel.
4 Our fathers trusted in thee: they trusted, and thou didst deliver them.
5 They cried unto thee, and were delivered: they trusted in thee, and were not confounded.
6 But I am a worm, and no man; a reproach of men, and despised of the people.
7 All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying,
8 He trusted on the Lord that he would deliver him: let him deliver him, seeing he delighted in him.
9 But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother’s breasts.
10 I was cast upon thee from the womb: thou art my God from my mother’s belly.
11 Be not far from me; for trouble is near; for there is none to help.
12 Many bulls have compassed me: strong bulls of Bashan have beset me round.
13 They gaped upon me with their mouths, as a ravening and a roaring lion.
14 I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels.
15 My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death.
16 For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.
17 I may tell all my bones: they look and stare upon me.
18 They part my garments among them, and cast lots upon my vesture.
19 But be not thou far from me, O Lord: O my strength, haste thee to help me.
20 Deliver my soul from the sword; my darling from the power of the dog.
21 Save me from the lion’s mouth: for thou hast heard me from the horns of the unicorns.
22 I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.
23 Ye that fear the Lord, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel.
24 For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.
25 My praise shall be of thee in the great congregation: I will pay my vows before them that fear him.
26 The meek shall eat and be satisfied: they shall praise the Lord that seek him: your heart shall live for ever.
27 All the ends of the world shall remember and turn unto the Lord: and all the kindreds of the nations shall worship before thee.
28 For the kingdom is the Lord’s: and he is the governor among the nations.
29 All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul.
30 A seed shall serve him; it shall be accounted to the Lord for a generation.
31 They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this.
The Aramaic word "sabachthani" holds profound significance. Its root, "šᵊḇaq" (שְׁבַק), appears only a few times in the scriptures, most notably in the description of the scattering of Israel and Nebuchadnezzar's vision of cutting down a tree in Daniel 4:4-27 (INT). In this vision, Nebuchadnezzar witnesses a majestic tree teeming with life, only to be instructed to chop it down, reducing it to a mere stump ("שְׁבֻקוּ shebuqu").
If we envision the Tree of Life as a menorah and strip away its branches, what remains is a cross—a symbol of death, pain, suffering, and the knowledge of good and evil. In the pursuit of this knowledge, one may become akin to the gods, as they learn to discern between good and evil. However, this understanding comes at an immense cost, one that Christ willingly paid on the tree at Calvary.
What messages might Christ have been teaching us in his reference to this hymn? What does he teach us about being alone? What does Christ's experience teach us about the broader perspective? How does this message relate to the scattering and gathering of the Tribes of Israel? How does this message relate to us personally and to the community of our eternal family?
Lesson 6
“It is Finished” (John 19:30 INT)
During the early stages of his ministry, Jesus imparted the profound truth that his mission was to faithfully follow the will of the One who sent him and to fulfill the task entrusted to him (John 4:34, John 6:38-39). Despite facing opposition from both earthly forces and the powers of hell, Christ, even in a state of thirst, abandonment, and excruciating suffering, undeniably accomplished the work assigned to him by his Father. In moments when our own lives seem to spiral out of control, we can take solace in the assurance that Christ remains completely sovereign. He is always at the helm, maintaining full authority over every aspect of our existence.
Τετέλεσται comes from τελέω teleo, and τέλος.
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to bring to a close, to finish, to end. Passed, finished, complete.
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to perform, execute, complete, fulfil (so that the thing done corresponds to what has been said, the order, to carry out the contents of a command, with reference also to the form, to do just as commanded, and generally involving the notion of time, to perform the last act which completes a process, to accomplish, fulfil)
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to pay (a tribute, debt, tax, toll, that which is owed)
Luke 24:44 INT. "He said unto them, these are the words which I spake unto you while I was yet with you, that all things must be fulfilled which were written in the Law of Moses and in the Prophets, and in the Psalms concerning me."
This is the same root that we get the word τέλειος teleios, which is translated as "perfect"
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brought to its end, finished
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to make perfect, complete, whole
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wanting nothing necessary to completeness
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consummate human integrity and virtue
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full grown, adult, of full age, mature
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moral, intellectual, spiritual intelligence
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to make whole, sound
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end, result, product
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purpose
Other related words: πληρόω plero, תָּמַם tamm (root word for Thummim)
Significant scriptures related to teleos
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Matt. 5:48: Be ye therefore perfect, G5046 even as your Father which is in heaven is perfect. G5046
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3 Nephi 12:48: Therefore I would that ye should be perfect even as I, or your Father who is in heaven, is perfect.
Derived terms from the τέλος root
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τῆλε Tele-: far off, far away, distant
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telestial (Celestial ἐπουράνιος "Heavenly kingdom"; Terrestrial ἐπίγεια "Earthly kingdom"; telestial "distant kingdom"
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Telescope: far away vision
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telephone: far away sound
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How does Christ's fulfillment of his mission help us to find strength to endure to the end?
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What hope can we find in Christ to become perfected, whole, and complete in Him?
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How can Christ help us to fill in our gaps and shortcomings?
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What can we learn from the differences in the accounts of Matt 5:48 and 3 Nephi 12:48? Is perfection something we are expected to attain in this life?
Lesson 7
"Father, into thy hands, I commend my spirit." Luke 23:46 INT
Psalms 31:5 INT (music background with words, Tehillim)
In the culminating moments of Jesus' earthly ministry, he uttered a profound cry, declaring, "Father, into thy hands I commend my spirit" (Luke 23:46), and once again, Jesus is quoting the Psalms.
1 In thee, O Lord, do I put my trust; let me never be ashamed: deliver me in thy righteousness.
2 Bow down thine ear to me; deliver me speedily: be thou my strong rock, for an house of defence to save me.
3 For thou art my rock and my fortress; therefore for thy name’s sake lead me, and guide me.
4 Pull me out of the net that they have laid privily for me: for thou art my strength.
5 Into thine hand I commit my spirit: thou hast redeemed me, O Lord God of truth.
6 I have hated them that regard lying vanities: but I trust in the Lord.
7 I will be glad and rejoice in thy mercy: for thou hast considered my trouble; thou hast known my soul in adversities;
8 And hast not shut me up into the hand of the enemy: thou hast set my feet in a large room.
9 Have mercy upon me, O Lord, for I am in trouble: mine eye is consumed with grief, yea, my soul and my belly.
10 For my life is spent with grief, and my years with sighing: my strength faileth because of mine iniquity, and my bones are consumed.
11 I was a reproach among all mine enemies, but especially among my neighbours, and a fear to mine acquaintance: they that did see me without fled from me.
12 I am forgotten as a dead man out of mind: I am like a broken vessel.
13 For I have heard the slander of many: fear was on every side: while they took counsel together against me, they devised to take away my life.
14 But I trusted in thee, O Lord: I said, Thou art my God.
15 My times are in thy hand: deliver me from the hand of mine enemies, and from them that persecute me.
16 Make thy face to shine upon thy servant: save me for thy mercies’ sake.
17 Let me not be ashamed, O Lord; for I have called upon thee: let the wicked be ashamed, and let them be silent in the grave.
18 Let the lying lips be put to silence; which speak grievous things proudly and contemptuously against the righteous.
19 Oh how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men!
20 Thou shalt hide them in the secret of thy presence from the pride of man: thou shalt keep them secretly in a pavilion from the strife of tongues.
21 Blessed be the Lord: for he hath shewed me his marvelous kindness in a strong city.
22 For I said in my haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee.
23 O love the Lord, all ye his saints: for the Lord preserveth the faithful, and plentifully rewardeth the proud doer.
24 Be of good courage, and he shall strengthen your heart, all ye that hope in the Lord.
This seventh and final statement carries significant meaning. One keyword spoken by the Savior was "I." This word signifies the Savior's personal agency as he willingly surrendered his life into the Father's hands. (see John 10:17–18 INT). It is beautiful that Jesus addresses God with intimate familiarity as "Father." This designation is consistent with his earlier words recorded in the Gospel of Luke when he was just 12 years old, asking Mary and Joseph, "Did you not know that I must be about My Father's business?" (Luke 2:49 INT). These passages and others denote the the Saviors intimate familiarity with the Father, demonstrating the complete trust and faith he had in Him. In the latter example, he demonstrated that his trust was unwavering, even when the Father had to revoke his Spirit in order for the Savior to truly descend below all things.
Christ offered himself completely to God, he consecrated his life and will to the Father for the building up of Zion, so that all might be able to enter back into the presence of the Father. As soon as Christ willingly yielded up his Spirit an Earthquake rent the veil of the Temple in twain. This opened the Gates of Heaven, allowing for all who followed Him to enter back into the presence of the Father.
Prior to this time, only the High Priest, acting as a proxy for Jehovah, was allowed to pass through the veil and enter into the Holy of Holies, which was symbolic of the Celestial Kingdom. Today, all who receive their endowment are able to pass through the veil into the Celestial Room. How does the phrase "Father, into thy hands, I commend my spirit." resonate with us? This question prompts us to reflect upon whether we similarly yield our will entirely to the will of the Father and the will of His Son. Are we willing to be wholly enveloped in His divine purpose? How does this final statement relate to the promise Christ made to the prisoner on the Cross beside him, "Today thou shalt be with me in Paradise?"