Well, friends, we're standing on holy ground this morning. We're going to consider Christ's cry of abandonment. So let us take off our metaphorical sandals, so to speak, because the place we stand on is holy ground. My text is found in Matthew 27, particularly verses 45 and 46, where we read these amazing words. Now from the sixth hour, there was darkness. over all the land unto the ninth hour. And about the ninth hour, Jesus cried out with a loud voice saying, Eli, Eli, labba sabachthani, that is to say, my God, my God, why hast thou forsaken me? Over the centuries, there have been many strange cries arise from earth to heaven. One of the strangest was the cry of the blood of an innocent man, Abel, slain by his brother. The voice of your brother's blood cries unto me from the ground, scripture says. The cry of Hezekiah was equally strange. God told him that his time was up. How solemn is that? He said, set your house in order, for you should surely die. That godly king was so overwhelmed that he could hardly pray. All he could do was make noises in the presence of God, like a crane or a swallow. So did I chatter, scripture says, I did mourn as a dove. Yet the Lord heard that strange cry and extended his life by 15 years. Jonah's cry was perhaps even stranger. Here's a man who disobeyed the Lord and was put in the fish's belly for a sin. And from that strangest of all closets, he prayed unto God. Out of the belly of hell, cried I. And you heard my voice, scripture says. Friends, there's one cry in Scripture which dwarfs all others in both the strangeness and its mystery. And it's this fourth saying of our Savior on the cross that we're going to consider this morning. Professor John Murray describes it as follows. He says, it speaks of the most mysterious experience that ever transpired in this world's history. And it describes the most mysterious plant that ever arose from this sin-cursed world. Eternity itself will not reveal a stranger and more mysterious cry than this. And the story of how Luther was impacted when he originally heard these words is legendary. Krumacher in his book on the sufferings of Christ describes what happened to Luther when he first heard these words. We're told he continued for a long time without food and sat wide awake but as motionless as a corpse. in the same position on his chair. And when at length he rose from the depths of his cogitation, as from the shaft of a mysterious mind, he broke into a cry of amazement and exclaimed, God, forsaken of God, who can understand that? Personally speaking, I believe that this moment described here is the most mysterious moment in the history of the world. Our text is not only the fourth of the so-called sayings of the Saviour on the cross and therefore the central one, This is the central point of redemption. If you were to depict the history of the world using the imagery of a dartboard, this would be the bullseye. Because everything in scripture not only points to this moment, everything else flows from it. Because if this moment had never taken place, heaven would be empty of human beings. In other words, it's impossible to get closer to the heart of salvation accomplished than the transaction described here in our text. And for that reason, there is a sense in which this text is unpreachable. But we are told in Scripture that things revealed belong unto us and to our children. The secret things belong unto the Lord, but this text is not one of the secret things, it's one of the things revealed. us and to our children. Therefore we're duty-bound to examine it as best as we can. Although I have to say that in doing so we're really paddling in a notion of infinity. Who can fathom these amazing words? Four things to note from this text this morning. First of all, the darkness God caused. The darkness God caused. We're told here that from the sixth hour there was darkness over all the land. until the ninth hour. Let me remind you of the circumstances here. Our Lord had already been on the cross for three hours prior to this scene. Mark 15 verse 25 tells us that it was the third hour and they crucified him. The third hour is 9 a.m., nine o'clock in the morning. And from then until 12 a.m. noon, several things happened. Firstly, the religious leaders and those who passed by scorned him. Throughout that period, the soldiers also gambled for his garments. And our Lord also uttered three of his seven sayings on the cross throughout that period. His word of forgiveness. Father, forgive them, for they know not what they do. His word of salvation to the dying thief, which, God willing, we'll consider this evening. Today you shall be with me in paradise. And his word of affection. Woman, behold your son, he said to John. He spoke rather to his mother, but then he told John to, take her away and look after her, the word of affection. And then at noon, when the sun is normally at the highest point in the sky, something extraordinary happened. Everything became dark with a thick darkness that could be felt. Luke says the sun was darkened. Now we can relate a little bit to this because a while back we had an eclipse some years ago. But there are the parallel ends. we knew what was going to happen. It was declared in the news that there was going to be an eclipse, but this was not announced beforehand. Furthermore, that eclipse some years ago only lasted for a few moments, but this one lasted for three hours. So while Christ was hanging on the cross for a time, nature itself seemed to sympathize with what was going on there. In other words, it was not only an eclipse in our Lord's soul, there was an eclipse in nature as well. For three hours, total darkness at midday. Centres seem to note the scripture doesn't record any scoffing or taunting by the people or the religious leaders throughout that three-hour period. It seems that the darkness temporarily shut their mouths. When God spoke on a language all his own, the language of miracle, for a time, people were silenced. Sadly, it was only for a time, because what happened immediately afterwards? Unbelievably, they continued their scoffing. If you read verses 47 to 49, we're told the straightway, or some of them that stood there when they heard that said, this man calls for Elias. And straightway, one of them ran and took a sponge and filled it with vinegar and put it on a reed and give him to drink. And the rest said, let be, let us see whether Elias will come to save him. The scoffing had already returned, even after three hours of darkness. It hadn't shut their mouths, but only for a time. But of course the question we've got to ask is this, what is the significance of this darkness? Why did God cause the world to become dark for this three hour period? And I would make three suggestions. First of all, perhaps God was saying that the goings on here were so solemn that he deemed it inappropriate for human beings to witness them. The goings-on were so solemn that he deemed it inappropriate for human beings to witness them. Sometimes if there's a piece of news on television which is particularly gruesome, some information about the war or whatever, what do we do? We turn it off, so as to protect our children from distress. And it seems, friends, that this scene was so unique that God himself cast a blanket of darkness over it. The transaction was so awesome that he concealed it from prying eyes. I suspect that that is part of the reason for this darkness. God was saying the goings on here are so solemn that it's inappropriate for human beings to witness it. Secondly, perhaps God was also stating that this event was bound up with the future of the earth, because at the same time as Christ hung on the cross, the heavens became dark. Now, why do I say that? Well, let me explain it like this. Presently, there's something not right about our world. And Genesis 3 traces that problem back to the entrance of sin, the fall. In other words, our world is under judgment and has been ever since. Romans 8, verse 22 says, we know what the whole creation travails and groans in bondage. There's something not right about our world. Nature red and tooth and claw, thorns and thistles, et cetera. And Paul likens creation here to a woman in labor. And he's making the point that the cosmos itself longs for something better than is presently experienced. And that something better, friends, has been purchased by the death of Christ. Why can we have a hope of a new heavens and a new earth eventually? Because of Christ's death on the cross. Read Colossians 1 very closely, where we're told there he has reconciled all things. himself. Friends, there's a cosmic side to Christ's death as well as a personal side. He not only died to save a great multitude which no man can number, the new heavens and the new earth are also the fruit of his sufferings. Think about it like this, the devil came to destroy all the work, Christ came to destroy all the works of the devil. Now what havoc did Satan introduce into this world, not only havoc on the lives of human beings, but havoc on the very world itself. Christ came to destroy all of that. And perhaps we're being reminded here that there's a link between what was happening on the cross and the very world. There's not only a personal side to the work of the cross, there's also a cosmic side. So perhaps God was saying that this event was bound up the history of the world because at the same time as Christ died something happened in the very world itself. Let's now come a little bit closer to the heart of this meaning of darkness. Darkness, friends, supernaturally wrought is a symbol of God's judgment. That's how we understand this darkness. Let me prove that to you from various portions of God's Word. You remember that one of the plagues was a plague of darkness. Just before God saved his people, he judged the Egyptians with darkness. Read about in Exodus chapter 10, verses 21, to 23, and the Lord said to Moses, stretch out thy hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. And Moses stretched out his hand toward heaven, and there was a thick darkness in the land of Egypt three days. And they saw not one another, neither rose from his place for three days. But all the children of Israel had light in their dwellings." And then there are a couple of references again and the book of Amos which bring out this point that darkness is a symbol of God's judgment. Amos 5 verse 18 to 20. We want you that desire the day of the Lord. To what end is it for you? The day of the Lord is darkness. and not light, as if a man did flee from a lion, and a bear met him, or went into a house, and leaned his hand on the wall, and a serpent bit him. Shall not the day of the Lord be darkness rather than light, even very dark, and there is no darkness in it? And Amos chapter eight, verses nine and 10 makes the same point. And it shall come to pass on that day, says the Lord God, that I will cause the sun to go down at noon, and I will darken the earth, clear day and I will turn your feasts into mourning and all your songs into lamentation and I will bring up sackcloth upon all loins and baldness upon every head and I will make it as the morning of an only son and the end thereof is as is a bitter day. Darkness is a symbol of God's judgment and our Saviour of course also spoke of hell as a place of outer darkness. Friends that's the significance of the darkness Mentioned here, God is reminding us that this transaction is inextricably bound up with his judgment upon sin. And what's even more striking is this, the one undergoing this judgment is the light of the world. How extraordinary is that? What an anomaly. The light of the world plunged into darkness. Comparing scripture with scripture is also extraordinary to reflect on the fact that when Christ was born, there was light at midnight. Light at midnight, because he's the light of the world. As shepherds were abiding in the fields, the glory of the Lord shone around them, and they were greatly afraid. But exactly the opposite happened here. When Christ died, there was darkness at noonday. Talking here about something absolutely unique. Here is the darkness God caused. Ultimately, darkness supernaturally wrought as a symbol of God's judgment. That's the significance of the darkness. Then secondly, I want to consider the trust Christ exhibited. Notice Christ's response to this. Verse 46, Christ cried out, my God, My God, why hast thou forsaken me? The trust Christ exhibited. My God, my God, why hast thou forsaken me? Now our Lord had been on the cross for six hours, and as this period of darkness drew to an end, he uttered these words. and they display his amazing trust in his Father, considering the circumstances. The words, my God, my God, remind us we're talking here about something unique. This is the greatest act of faith the world has ever seen, friends. Prior to this moment, our Lord had always addressed the Almighty as Father. Think of John 17, Holy Father. He cried out, isn't it amazing, Christ, the holy, harmless Son of God, when he approaches his Father, still described him as Holy Father. What awe and reverence between two divine persons. How much more awe and reverence should we have as we approach the Almighty, Holy Father. He cried out. Then in Gethsemane, he addressed him as Abba Father. And while he was initially on the cross, he said, Father, forgive them. but now the language changed and he addressed the Almighty as God. My God, not Father, my God. Why is that? Well, perhaps he used this term to emphasise a sense of God-forsakenness. This is the only time in the history of the world when communion between the Father and the Son had been interrupted. So perhaps he used the term God to emphasise that breach that had occurred. or to put it differently, his sense of intimacy with the Father was now so radically altered that he spoke of the Almighty as God, rather than using the more intimate term Father. Now, the intimacy did return after this. And once again, he began to address God as Father. Father, into your hands I commend my spirit. But throughout this period, the end of it, He addressed the Almighty as my God. But notice he addressed him as my God. Even though he was in the midst of darkness, he still addressed him as my God. That's why I say this is the greatest act of faith the world has ever seen. When we walk through darkness, God demands that we have faith. Think of Isaiah 5010. Who is among you that fears the Lord, that walks in darkness and has no light, that entrust in the name of the Lord? But here is a faith of an altogether different order, Christ in the midst of the darkness, addressing his Father as my God. John Flavel has pointed out that Christ spoke two words of faith and only one word of complaint. My God, my God, two words of faith, one word of complaint. Why have you forsaken me? Amazing faith. Of course, it was predicted in Psalm 22, verse 8, he trusted in the Lord, let him rescue him. This is the way the mockers and scoffers spoke. They spoke about his faith. So the words, my God, my God, remind us we're talking about something unique, amazing faith. But secondly, the words, why? The word why reminds us we're talking about something horrific. Why have you forsaken me? He cried out. Now this is probably the way of wonderment rather than the way of inquiry. It's not that our Lord didn't know. what lay ahead. Friends, he knew what lay ahead. He could explain it theologically, and he'd already spoken on numerous occasions about what was going to happen to him. Mark 10, 45, the Son of Man came not to be ministered unto, but to minister, to give his life a ransom for many. On at least three occasions, he intimated that he was going to Jerusalem to suffer at the hands of the chief priests and the religious leaders. So it's not that our Lord was in ignorance at all, not at all. He knew what was going to happen. But you see, friends, there's one thing to anticipate future sufferings, but it's another thing to be caught up in them. And here's the why of wonderment. He knew all about it in advance, but now that he was caught up on it, he said, why, oh Lord, have you forsaken me? So the words, my God, my God, remind us we're talking about something unique. The most amazing act of faith the world has ever seen. The words, why, remind us we're talking about something horrific. Why? But the words with a loud voice remind us that we're also talking about something glorious. He cried out with a loud voice, we're told. The word that is used for loud here is one from which we get the English word megaphone. You remember school sports day? You didn't have any problems hearing the master of the ceremonies in that occasion, did you? He used a megaphone. And the implication here is that the sound of our Lord's voice on this occasion was loud, so loud that it would have shaken and amazed as he is, because remember who this cry came from, someone who has been crucified. Crucifixion was such a debilitating death that it greatly affected the ability to breathe. It sapped the physical strength to such a degree it would have been difficult to talk, nevermind shout. And prior to this, our Lord had uttered words in what appears to be a normal tone of voice, but now he shouted. He was sovereign, wasn't he? Master over everything, even at this particular moment. Here, friends, the darkness God caused, the trust Christ exhibited, my God, my God, why hast thou forsaken me? Thirdly, we come to the heart of our study, the abandonment Christ experienced. Why have you forsaken me? There are no stranger words anywhere in all of Scripture. Now, sometimes this language of forsakenness is used in a readily understandable sense, as, for instance, in the expression, Demas has forsaken me. Having loved this present world and that desertion would have been very hurtful to the Apostle Paul. But that's a forsakenness between human beings. This is a forsakenness of an altogether different order. Because on this occasion, amazingly, God was forsaken of God and human nature. And as Luther said, who can understand that? Now, let me try and explain what this doesn't mean before I explain what it does mean. Firstly, the fact that the father forsook the son does not mean that the father didn't love the son at this point. Here's the most amazing thing of all, because part of the mystery of Calvary is this, friends, the father never loved the son more than at this moment, never. The very moment he forsook him. As our Lord's obedience reached its peak, The father loved him precisely because of his obedience. And Christ said that in John 10, verse 17, therefore does my father love me because I lay down my life. The father never loved the son more than at this moment because of what he was going through. John Murray has a sermon on this text and this is what he says, the love of the father was at no point more intense in exercise than when he was enduring a substitute, the cup of unrelieved damnation. Again, it's impossible to get your head around this, but the father never loved the son more than at this particular moment. So it doesn't mean that the father didn't love the son at this point. Secondly, nor does it mean that Christ wasn't supported by the father at this point. Here's another part of the mystery of Calvary. Our Lord could only endure this moment of abandonment at the hands of his father, because he was actually supported by his father. Behold my servant whom I uphold, mine elect in whom my soul delights, John Flavel. There's also a sermon in this text, and this is what he says. Though God deserted Christ, yet at the same time he powerfully supported him. His omnipotent arms were under him, though his pleased face was hid from him. And then he summarises by saying, Christ did not indeed have his smiles, but he had his supports. So it doesn't mean that the father didn't love the son at this point, nor does it mean that Christ wasn't supported by the father at this point. Thirdly, nor does it mean that there was any change in the divine essence at this point. How could there possibly be? God can never change. So whatever happened to Christ here, He did not cease to exist as God, nor did anything happen to change the Trinity. In fact, at this very moment when Christ was experiencing abandonment from the Father, He was still controlling the world. Because by Him all things are held together. This is a staggering cry. What does it not mean? It doesn't mean the Father didn't love the Son. It doesn't mean the Father didn't support Christ at this point, nor does it mean that there's any change in the divine essence because that's impossible. What does it mean then? Well, here are three pointers, although I say ultimately we can't ever fathom the depths of this text at all. Firstly, our Lord was reminding us that His utterly horrendous physical sufferings were all traceable back to his father's hand. That's one point that our Lord was making here. He was saying that his utterly horrendous sufferings, physical sufferings, were all traceable back to his father's hand. Now, why do I say that? Because of what we're told in Psalm 22. That Psalm begins with a quotation of these words, my God, my God. David, of course, was predicting what would happen on the cross a thousand years later. But after that he went on to speak at considerable lengths about Christ's physical sufferings. Now we'll see in a moment that there's more to Christ's sufferings than that, but he did speak at considerable lengths about Christ's physical sufferings. He mentioned such matters as how Christ would be poured out like water. how his bones would be put out of joint, how his tongue would cleave to his jaws, how his hands and feet would be pierced, and how they would cast lots for his garments and so forth. And it's interesting to note that Christ didn't mention the human instruments who were so obviously involved in those incidents. Rather, he traced it all back to the hand of his Father in heaven. My God, my God, why have you forsaken me? And then he went on to speak about his physical sufferings. In other words, he looked upon the father as the ultimate cause of all these events. He didn't see them as coming primarily from the hands of man, but from the hands of his father, the one who works out all things after the counsel of his own will. Now, as we'll see in a moment, there was far more to that cry of abandonment than Christ's physical sufferings. As I said last night, the suffering of his soul was the soul of his sufferings. But it would be wrong to exclude the physical sufferings from this cry, because that is the way David explained Psalm 22. So in the first place, what is the meaning of this abandonment? Christ was reminding us of his utterly horrendous physical sufferings, all of which he traced back to his father's hand. But then secondly, he was also reminding us that for the first and only time, he lacked a felt awareness of his father's love. For the first and only time, he lacked a felt awareness of his father's love. Throughout all eternity, Christ had never been bereft of the father's love, not even for a millisecond, because the Trinity is a world of love. The father had always lifted up the light of his countenance upon his son. But now, for a time, he hid his face from him. Throughout the incarnation, our Lord could use language such as this John 16, 32. And yet I'm not alone because the father is with me. Father was always with him. But at this point, he could no longer say that. Now, the father was there upholding him. But the point I'm making is this, the lights had gone out in his life and our Lord didn't feel anything. That's the point. Now sometimes God's people can go through something that is a little shadow of that, if you like. I've already quoted Isaiah 50 verse 10. is among you that fears the Lord, that walks in darkness and has no light. Let him trust in the name of the Lord and stay upon us. God is always with us. He's promised never to leave us nor forsake us, but sometimes we feel as if we're in the dark, don't we? We multiply that many, many times over. And that's part of the explanation. was happening here. I want to quote from T.J. Crawford's book on the atonement and this is what he says, it is not beyond the bounds of human experience that the favor and love of God should actually be possessed while no felt support and encouragement are derived from them. Although it would be an unquestionable truth that the Lord will never forsake His people and that nothing can ever separate them from His love, yet there are times in the history of His most devoted servants in which we find them bitterly deploring that the light of His gracious countenance is hidden from them. And they derive no conscious satisfaction from the joys and comfort of His fellowship. May we not say then that this was the source of the Savior's lamentation on the cross? The Father was upholding him, yes, enabling him to bear it, but the lights were out. For the first and only time, he lacked a felt awareness of his father's love. John Flavel again, he said it like this, he says, apprehend reader. This was a new thing to Christ, and that's what she was never acquainted with before. From all eternity until now, there have been constant and wonderful outlets of love, delight, and joy from the bosom of the father unto his bosom. He never missed his father before, never saw a frown or a veil upon that blessed face. This made it a heavy burden indeed. And the words are words of astonishment. My God, my God, why hast thou, who never didst before, why hast thou forsaken me? Now, there's something else I want to say, and again, this is as far as I can go in getting to the heart of this abandonment, because in the third place, the full meaning of this abandonment, as interpreted elsewhere in scripture, is surely this. When Christ uttered this cry of abandonment, he was declaring unto all and sundry that he was experiencing the unmitigated wrath of Almighty God against sin. That's what was happening here, friends. Our Lord was declaring to all on Sunday that he was experiencing the unmitigated wrath of Almighty God against sin. Now, throughout our Lord's life, he always sustained a certain relationship to the sins of his people. From the moment Herod sought his life, shortly after his birth, right up to the moment he was nailed in the tree, he was our substitute. Man of sorrows and acquainted with grief. However, as you know, his sorrows increased dramatically towards the end. In the garden, he trembled at the prospect of drinking a cup. But here he actually drunk it, to the very dregs. And this cry of abandonment marks the climax of that. Think of it like this. Earlier in the day, our Lord stood trial before the high priest and Pilate and Herod. But now, friends, he was standing at the bar of divine justice. He was standing before the Almighty. In both body and soul, he was undergoing the terrors of the Lord. So that the prophecy might be fulfilled, the Lord has laid on him the iniquity of us all. Never think of Calvin primarily in terms of physical suffering, terrible as those were. It was this abandonment that was at the heart of Calvary. not the mere act of crucifixion. Friends, Christ came into contact here with the infinite wrath of God. That's what was happening here. To quote Isaiah 53, we did esteem him stricken, smitten of God, and afflicted, yet it pleased the Lord to bruise him, because this was the way he saves sinners. The book of Zechariah says, I will remove the iniquity of the land in one day. This is the moment being predicted. Let me put it to you in a slightly different way. Immediately after the fall, after sin entered, God placed cherubim at the east of Eden and a flaming sword, which turned every way to guard the tree of life. And friends, if we're to have access to that tree of life again, someone needs to deal with a flaming sword. Christ did that right here. Also in fulfillment of Zechariah's words, I wake my sword against my shepherd and against the man that is my fellow. Here's the God-man who is the Father's fellow, experiencing the sword. That's the essence of Christ's cry of abandonment. Story goes that Rabbi Duncan was on one occasion speaking about the cross at Calvary and he stopped for a moment and he says, I'll tell you what it was. And he cried out, he bore damnation and bore it lovingly. Here are a couple of other quotes from theologians which explain this. Here's what Smeaton has to say about this moment. He said, he bore the soul trouble that his people might not bear it. He drank the cup of the garden that they might not drink it. He was forsaken on the cross that they might never know desertion. He felt what sin is and what it is to be severed from God that we might never taste it. And he proclaimed with a loud voice the inconceivable agonies of that desertion that he might convey to those who heard him and to those who should afterwards peruse his sufferings to the end of time, a due impression of the infinite weight of sin and of the penal desertion that entails. See his version on a text, preaching on this text, said of this speaking from the perspective of the father, he said, here's my only begotten son, my other self. He takes on himself the nature of these rebellious creatures. And he consents that I should lay on him the load of their iniquity and visit in his person the offenses which might have been punished on their persons. And I will have it so. He bore our sins in his own body in the tree. He stood in our stead. Thus, the abandonment Christ experienced. But then lastly, we have to ask, friends, the response God demands. How are you going to respond to this amazing event? If you're completely indifferent to these things, how hard is your heart that you can remain indifferent to such amazing truths? How are you going to respond to this, friend? We're all sinners. Every last one of us is an unrighteous, no not one. We deserve God's judgment, but here's the good news. And as great mercy, he has made a way of escape for those who believe in his son. At Calvary, God was in Christ, reconciling the world to himself. But the thing is, have you received that reconciliation? Are you resting on Christ as he is freely offered in the gospel? Is he the future of every single one of us? is as follows, either God will deal with us through Christ or outside of Christ. If we trust him and call upon his name and look to him, he will deal with us through Christ and we're accepted in the beloved. And there is no condemnation to those who are in Christ Jesus. Nothing can ever separate us from love. But what happens to those who remain outside of Christ? Well, God will deal with them in strict justice. What does that mean? The book of Nahum reminds us of what it's like to face the Almighty, who can stand before His indignation, and who can abide the fierceness of His anger. And friends, it's one thing for Christ to endure this wrath. It's another thing for you to bear it. Christ could endure it, and because of the uniqueness of His person, He could rise gloriously again from the dead. and transfer his merits to a great multitude which no man could number. But you see, friends, you're not on that predicament. You're a frail human being, a sinner. And if you're to endure the judgment of God, God deems it right and proper that because you've sinned against his majesty, he deems it right and proper that you suffer this penalty for all eternity. So something that I don't like talking about. But that's what the Bible teaches. Here is Christ's own words. He that believes in the Son has everlasting life. But he that believes not the Son shall not see life, but the wrath of God abides on him. If you're not trusting in Christ and you were to die at this moment, you would be enveloped by the wrath of God. But it doesn't have to be that way. Because that's why we preach the gospel. The moment a sinner believes, he pardoned from Jesus receives. How shall we escape if we neglect so great a salvation? And what should this cry of abandonment do for believers? We have been delivered from the wrath of God. He's delivered us from the wrath to come. What sort of impact should it have upon us? Well, surely it should provoke profound thankfulness for what Christ has done for us, and surely We should respond with the obedience that he delights in. We love him because he first loved us. And how are we best able to show that love? If you love me, keep my commandments. Love isn't just some fuzzy emotion that we get caught up in for a moment and then we can go off and do as we please. If you love me, keep my commandments. That's how God's people can best respond to this matter. We can summarise it like this. We behold in this text both the goodness and the severity of God. We behold God's goodness to those who trust him. Because he was abandoned, they will never be abandoned. But we also behold God's severity, because this text forces us to ask the question, could we endure anger such as this? Friends, make sure you respond to this text in a God-glorifying manner. We have a glorious exhibition of God's love for sinners. This is what He made His Son go through in order that we might be saved. And what a horrific reminder of the heinousness of sin we have here too, that God should have to go through all of this. But yet, surely the note of grace is paramount. Why did He go through it? Why did Christ make himself of no reputation? Why did he endure the death of the cross? So those who believe in him should not perish, but have everlasting life.