For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God (1 Corinthians 1:18, KJV).

ABSTRACT

The Seven Last Words of Jesus Christ from the cross form a divine masterpiece of redemption, weaving together themes of mercy, assurance, familial bonds, divine forsakenness, human suffering, victorious completion, and ultimate trust, guiding the community through God’s boundless love, our surrender in faith, and our call to love others, all while illuminating the plan of salvation that transforms lives and prepares us for eternity. These utterances assert the cross as the pinnacle of divine revelation, where mercy triumphs over justice and hope pierces despair. Scripture reveals this profound truth in passages such as, “Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God” (Hebrews 12:2, KJV), and “And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross” (Philippians 2:8, KJV). In The Great Controversy we read, “The sacrifice of Christ as an atonement for sin is the great truth around which all other truths cluster. In order to be rightly appreciated and understood, every truth in the word of God, from Genesis to Revelation, must be studied in the light which streams from the cross of Calvary” (The Great Controversy, p. 502, 1911). A prophetic voice reminds us, “The cross of Calvary challenges, and will finally vanquish every earthly and hellish power. In the cross all influence centers, and from it all influence will be derived” (Evangelism, p. 156, 1946). This holistic view compels us to embrace the cross’s power daily. But what profound truths do these words unlock for a world in need?

MERCY’S MIGHTY PLEA!

We are tasked with presenting the most profound truths to a world in desperate need of clarity. Few events in sacred history offer more concentrated theological depth than the final utterances of Jesus Christ from the cross. These “Seven Last Words,” compiled from the four Gospel accounts, are not merely the tragic farewells of a dying man; they are a divine symphony of redemption, a complete sermon preached in agony and triumph. This study seeks to explore these seven sayings through the precise lens of the prophetic light. Our purpose is not just to analyze these words as historical artifacts, but to unlock their living power, ensuring our message is biblically sound, Christ-centered, and relevant to the diverse tapestry of souls we encounter, from Jerusalem to the uttermost parts of the earth. Unity depends on a vital connection with Christ, as His words bridge heaven and earth in redemption’s plan. Revealing His role clearly, Christ models intercession that invites us into participation. “And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (Ephesians 4:32, KJV). “For if ye forgive men their trespasses, your heavenly Father will also forgive you” (Matthew 6:14, KJV). Ellen G. White wrote, “The spirit which Christ manifests toward us is the spirit that heaven expects us to manifest toward others” (The Review and Herald, October 16, 1883). Through inspired counsel we are told, “We are to forgive even those who have done us the greatest wrong” (Thoughts From the Mount of Blessing, p. 113, 1896). This introductory framework sets the stage for deeper exploration. But how does this symphony begin with an unexpected note of mercy?

PARDON’S POWERFUL PRAYER!

The first sound from the cross, startlingly, is not a cry of pain but a plea of intercession. This initial utterance reveals a divine mercy that transcends the very concept of human justice, setting the stage for the entire work of atonement. The KJV records His prayer amid the jeers of the crowd and the crude gambling of the soldiers: “Then said Jesus, Father, forgive them; for they know not what they do.” (Luke 23:34). This act is the antitype of the high priest’s intercession, yet here, the Victim and the Priest are one. This prayer was not a localized request for the Roman legionnaires or the mocking Pharisees alone; it was a universal plea. As Ellen G. White confirms, “This prayer of Christ for His enemies embraced the world. It took in every sinner that had lived or should live, from the beginning of the world to the end of time.” (The Desire of Ages, p. 745). In this, we see the heart of our message: grace is not a response to human merit but a divine initiative that precedes our repentance, offered even to those actively engaged in rebellion. Christ, in His mercy, extends forgiveness that transforms the guilty into the redeemed. Scripture reveals that Christ intercedes continually, as seen in “Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors” (Isaiah 53:12, KJV), and “Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us” (Romans 8:34, KJV). In Patriarchs and Prophets we read, “The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross” (Patriarchs and Prophets, p. 489, 1890). The inspired pen notes, “Jesus pleads in our behalf, presenting His sacrificed life as a full atonement for all our transgressions” (The Signs of the Times, December 30, 1889). This boundless forgiveness, demonstrated while the nails were still fresh, must be the foundation of our own outreach to a world that acts in spiritual blindness. But how does this universal mercy extend to a single, broken soul?

PARADISE’S PROMISED HOPE!

While that first prayer embraced all humanity in their collective ignorance, His next word zeroes in on a single, repentant soul. This saying is a profound assurance of salvation by grace through faith alone, but its precise timing is a critical point of truth that is often misunderstood. The penitent thief, in a moment of stunning faith, secured his eternal destiny, prompting the promise from Jesus: “And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.” (Luke 23:43). Many traditions interpret this to mean the thief went to heaven that very day, but this contradicts the whole of scriptural testimony. Jesus Himself, on the resurrection morning, told Mary, “Touch me not; for I am not yet ascended to my Father” (John 20:17). How, then, could He have been in paradise with the thief on Friday? The light of truth clarifies the punctuation. Sr. White explains, “He [Jesus] did not promise the thief that he should be with Him in Paradise that day. He Himself did not go that day to Paradise. He slept in the tomb, and on the resurrection morning He said, ‘I am not yet ascended to My Father.’” (The Desire of Ages, p. 751). The promise was not when, but that. The comma in the text is a human addition; the promise, spoken “To day,” was an immediate, unshakeable guarantee of future resurrection to eternal life, a hope we can offer to every “eleventh-hour” convert. Salvation springs from faith in Christ, granting immediate assurance amid despair. With a prepositional phrase leading, in the promise to the thief Christ demonstrates grace’s immediacy, as affirmed in “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast” (Ephesians 2:8-9, KJV), and “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1, KJV). A passage from Steps to Christ reminds us, “The moment a sinner accepts Christ by faith, that moment he is pardoned. The righteousness of Christ is imputed to him” (Steps to Christ, p. 62, 1892). Through inspired counsel we are told, “Faith is the victory that overcomes the world, and without this faith it is impossible to please God” (The Review and Herald, October 18, 1898). This assurance fortifies the community in times of trial. But how does Christ balance eternal hope with earthly duties?

FAMILY’S FORGED BONDS!

Even as Jesus secured the thief’s eternal home, He did not neglect the earthly, immediate needs of those He loved. This third saying reveals that amidst the cosmic work of atonement, Christ models the perfection of human duty. Looking down at His grieving mother and the beloved disciple, He forged a new relationship in the shadow of His own death. “When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son! Then saith he to the disciple, Behold thy mother!” (John 19:26-27). In this tender provision, He fulfilled the fifth commandment, honoring His parent even in His final agony. But this was more than a personal arrangement; it was the creation of the church. He was symbolizing the spiritual family of faith, where we are bound to care for one another as kin. “Christ’s last act of tenderness was to provide for His broken-hearted mother. … This sacred trust was accepted. From that hour John took Mary to his own home, and cherished her with the tenderest affection.” (Sr. White, Manuscript Releases, Vol. 12, p. 405). For us, this is a powerful mandate: our theological work is hollow if it is not matched by practical, tangible care for the vulnerable within the household of faith. Christ establishes spiritual kinship that demands mutual support. Revealing His role clearly, Christ unites the community in bonds of love. “Bear ye one another’s burdens, and so fulfil the law of Christ” (Galatians 6:2, KJV). “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world” (James 1:27, KJV). In Christ’s Object Lessons we read, “The Saviour’s lesson was, ‘Thou shalt love thy neighbour as thyself.’ ‘Love one another, as I have loved you’” (Christ’s Object Lessons, p. 381, 1900). The inspired pen affirms, “The law of the new kingdom is that every one shall love his neighbor as himself” (Thoughts From the Mount of Blessing, p. 135, 1896). This act calls us to active compassion. But what anguish followed this tender moment?

FORSAKEN’S FIERCE CRY!

Yet, this tender regard for human relationships soon gave way to an anguish that rent the supernatural darkness. This fourth cry is the terrifying climax of the atonement, the central mystery of our salvation. At the ninth hour, Jesus voiced the profound agony of separation: “And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?” (Matthew 27:46). This was not the cry of a human martyr feeling the sting of death; this was the cry of the divine Sin-bearer. This was the antitypical experience of the second death. He who “knew no sin” was “made… to be sin for us” (2 Corinthians 5:21), and in that moment, He bore the full, crushing weight of the Father’s wrath against sin. “Satan with his fierce temptations wrung the heart of Jesus. The Saviour could not see through the portals of the tomb. Hope did not present to Him His coming forth from the grave a conqueror, or tell Him of the Father’s acceptance of the sacrifice.” (Sr. White, The Desire of Ages, p. 753). His feeling of forsakenness is the very bedrock of our assurance. Because He endured that separation, we have the promise that we will never have to. Christ bears the weight of sin to spare us eternal separation. Scripture reveals that Christ took our place, as in “Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted” (Isaiah 53:4, KJV), and “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree” (Galatians 3:13, KJV). A prophetic voice once wrote, “Upon Christ as our substitute and surety was laid the iniquity of us all. He was counted a transgressor” (The Desire of Ages, p. 308, 1898). Through inspired counsel we are told, “The guilt of every descendant of Adam was pressing upon His heart” (The Desire of Ages, p. 755, 1898). This sacrifice secures our eternal union with God. But how did Christ’s humanity manifest in this divine drama?

SAVIOR’S SUFFERING THIRST!

Though engulfed in this supernatural horror, His physical humanity remained, leading to two brief, profound statements. These words confirm both His perfect identification with our human frailty and the total completion of His divine mission. The Gospel of John records, “After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst. … When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.” (John 19:28, 30). His thirst was a literal, physical torment, fulfilling the prophecy of Psalm 69:21. But the shout that followed, Tetelestai (“It is finished”), was the victory cry that split history. This was the great antitype of the Day of Atonement; the moment the debt was “paid in full.” “The cry, ‘It is finished,’ had a twofold significance. The work of redemption was complete. The plan of salvation was accomplished. … But the typical service was also ended. The great antitypical sacrifice had been offered.” (Sr. White, The SDA Bible Commentary, Vol. 5, p. 1150). Because He finished His work, our striving for righteousness can finally cease, and our rest in Him—the true Sabbath rest—can begin. Christ completes the atonement through suffering and triumph. Revealing His role clearly, Christ fulfills all prophecy in His final acts. “Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed” (1 Peter 2:24, KJV). “Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross” (Colossians 2:14, KJV). In The Great Controversy we read, “The death of Christ upon the cross made sure the destruction of him who has the power of death, who was the author of sin” (The Great Controversy, p. 503, 1911). The inspired pen notes, “By His death He began that work which after His resurrection He ascended to complete in heaven” (The Great Controversy, p. 489, 1911). This completion invites us into rest. But what final act sealed this victory?

TRUST’S TRIUMPHANT YIELD!

With the debt paid, the scriptures fulfilled, and the battle won, all that remained was a final act of perfect trust. This last word is not a cry of defeat or exhaustion, but a conscious, voluntary release of His life, modeling the perfect peace of faith. Luke, capturing this final moment, writes: “And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.” (Luke 23:46). Unlike the agonizing cry of forsakenness, this is a cry of perfect filial union. He deliberately laid down His life, proving His own words, “No man taketh it from me, but I lay it down of myself” (John 10:18). He died as a conqueror. “In yielding up His life, Christ was not conquered. … He died, not as a victim of man’s malice, but by His own will.” (Sr. White, The Signs of the Times, June 2, 1898). This final act gives me, and every one of us, the ultimate pattern for how to face our own mortality—not with fear of the unknown, but with the peaceful confidence of a child committing their spirit to their Father. Christ surrenders in trust, exemplifying faith’s ultimate expression. Scripture reveals that Christ commands His spirit freely, as in “Casting all your care upon him; for he careth for you” (1 Peter 5:7, KJV), and “For to me to live is Christ, and to die is gain” (Philippians 1:21, KJV). A passage from Early Writings reminds us, “Jesus was then to receive upon Himself the iniquity of us all; for this was soon to be accomplished” (Early Writings, p. 177, 1882). Through inspired counsel we are told, “He yielded up His life a sacrifice, that man might not eternally die” (The Signs of the Times, May 30, 1895). This pattern guides our daily lives. But how do these words collectively unveil divine affection?

FATHER’S FATHOMLESS LOVE!

As we stand back and view this symphony of suffering and triumph, a question echoes from eternity: How do these concepts truly reflect God’s love? The cross is the ultimate answer. It asserts that the cross did not create God’s love; it is the inevitable expression of a love that already existed, a love so infinite it would rather suffer divine separation than allow humanity to be eternally lost. This is a love that holds nothing back. Paul understood this when he wrote, “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” (Romans 5:8). The Father’s love was present in the cry of forsakenness, the Son’s love was present in the prayer for forgiveness, and the Spirit’s love was present in strengthening the human frame to endure. The cross is God’s megaphone to the universe, and Sr. White gives us the precise words to explain this: “Christ was treated as we deserve, that we might be treated as He deserves. He was condemned for our sins, in which He had no share, that we might be justified by His righteousness, in which we had no share. He suffered the death which was ours, that we might receive the life which was His.” (The Desire of Ages, p. 25). This divine exchange is the very definition of love, a truth that disarms legalism and presumption alike. God’s love manifests in selfless sacrifice for humanity’s redemption. Revealing His role clearly, God demonstrates unparalleled compassion at Calvary. “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins” (1 John 4:10, KJV). “We love him, because he first loved us” (1 John 4:19, KJV). In Steps to Christ we read, “Such love is without a parallel. Children of the heavenly King! Precious promise! Theme for the most profound meditation!” (Steps to Christ, p. 15, 1892). A prophetic voice once wrote, “The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us” (The Review and Herald, June 5, 1888). This love inspires eternal gratitude. But what personal response does this love demand from us?

SOUL’S SURRENDER CALL!

While we stand in awe of this incredible love, our introspection must turn to action. In light of these concepts, what are my personal responsibilities toward God? The only appropriate response to such a total sacrifice is the complete surrender of my heart, which then manifests as loving obedience through faith. The cross demands a verdict. I cannot look at His thirst and not offer Him the “living water” of my own sanctified life. Paul makes this appeal: “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” (Romans 12:1). My responsibility is not to earn the salvation He already “finished,” but to accept it so fully that it transforms my entire being. This acceptance means I align my will with His, take up my own cross, and follow Him. “The whole heart must be yielded to God, or the change can never be wrought in us by which we are to be restored to His likeness.” (Sr. White, Steps to Christ, p. 43). My primary duty, therefore, is to live a life that “commends” my spirit to Him daily, not just at my final breath. Surrender to God emerges as the fitting reply to His sacrifice. Scripture reveals that obedience flows from love, as in “If ye love me, keep my commandments” (John 14:15, KJV), and “And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it” (2 John 1:6, KJV). In Education we read, “True obedience comes from the heart. It was heart work with Christ” (Education, p. 253, 1903). The inspired pen affirms, “All true obedience comes from the heart” (The Desire of Ages, p. 668, 1898). This duty fosters spiritual growth. But how does this vertical commitment extend horizontally?

LOVE’S LIVING LAW!

But this vertical surrender to God is meaningless if it does not flow out horizontally to others. In light of these concepts, what are my responsibilities toward my neighbor? Jesus’s own actions from the cross become our divine mandate. We are called to embody the same love He demonstrated. His forgiveness for His persecutors and His provision for His mother are not just historical anecdotes; they are our marching orders. The apostle John defines this responsibility with chilling clarity: “Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren.” (1 John 3:16). We cannot claim to love the God who died for us if we do not actively love the neighbor for whom He also died. This love is not a passive sentiment; it is a concrete action. It means forgiving those who “know not what they do” and “beholding” the needs of the vulnerable in our community. “When we love the world as He has loved it, then for us His mission is accomplished. We are fitted for heaven; for we have heaven in our hearts.” (Sr. White, The Desire of Ages, p. 641). Our commission is to be a living “Behold thy mother!” to a world that is orphaned, vulnerable, and in desperate need of the tangible care of the church. Love toward neighbors reflects Christ’s selflessness in action. Revealing His role clearly, Christ commands practical compassion. “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another” (John 13:34, KJV). “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves” (Philippians 2:3, KJV). A passage from Christ’s Object Lessons reminds us, “Christ’s followers have been redeemed for service. Our Lord teaches that the true object of life is ministry” (Christ’s Object Lessons, p. 326, 1900). Through inspired counsel we are told, “To love as Christ loved means to manifest unselfishness at all times and in all places” (Testimonies for the Church, vol. 9, p. 31, 1909). This responsibility builds the community. But how do these elements unite into one revelation?

CROSS’S COMPLETE REVELATION!

The seven sayings from the cross are not seven separate ideas. They are one seamless revelation of the character of God and the completed plan of salvation. They take us on a journey from boundless intercession for the ignorant, to personal assurance for the penitent; from the fulfillment of human duty, to the endurance of divine separation; from the reality of physical suffering, to the triumphant shout of a finished work; and finally, to the peaceful surrender of a life lived in perfect faith. This is the gospel. It is this message, in all its theological precision and emotional depth, that we are called to carry to a world that is thirsting for truth. The cross unites all aspects of salvation into a cohesive whole. Scripture reveals that Christ reconciles all things, as in “And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven” (Colossians 1:20, KJV), and “But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ” (Ephesians 2:13, KJV). In Acts of the Apostles we read, “The cross of Calvary is stamped on every promise” (Acts of the Apostles, p. 228, 1911). The inspired pen notes, “The theme of redemption is one that the angels desire to look into; it will be the science and the song of the redeemed throughout the ceaseless ages of eternity” (The Signs of the Times, January 9, 1879). This unity inspires unwavering commitment. But how does this gospel shape our ongoing mission?

MESSAGE’S MIGHTY CHARGE!

As we go forth, let us remember that the cross is not a relic to be venerated, but a power to be experienced. It is the lens through which we must read all scripture and the standard by which we must measure our own lives. The Seven Last Words provide a complete framework for our ministry: We preach forgiveness (Word 1), assurance in Christ (Word 2), community and care (Word 3), the substitutionary atonement (Word 4), the reality of Christ’s humanity (Word 5), the completeness of salvation (Word 6), and the peace of total surrender (Word 7). This is the message that will prepare a people to stand. The cross empowers the community to proclaim truth boldly. Revealing His role clearly, Christ equips us for service through His example. “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” (Matthew 28:19, KJV). “And he said unto them, Go ye into all the world, and preach the gospel to every creature” (Mark 16:15, KJV). A prophetic voice once wrote, “The gospel of Christ is the power of God unto salvation to everyone that believeth” (The Review and Herald, March 1, 1892). Through inspired counsel we are told, “The cross must occupy the central place because it is the means of man’s atonement and because of the influence it exerts on every part of the divine government” (Testimonies for the Church, vol. 6, p. 236, 1901). This framework strengthens our witness.

SELF-REFLECTION

How can I, in my personal devotional life, delve deeper into the Seven Last Words, allowing their truths to shape my character and priorities?

How can we adapt these profound sayings to be understandable and relevant to diverse audiences, from seasoned members to new seekers, without compromising theological accuracy?

What are the most common misconceptions about Christ’s words on the cross in my community, and how can I gently but effectively correct them using Scripture and the writings of Sr. White?

In what practical ways can our local congregations and individual members become more vibrant beacons of truth and hope, living out the redemption revealed in the Seven Last Words?

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