Christianity Today recently published an article entitled, “Jesus was the God-Man, Not the God-Superman.” The article, written by A. J. Swoboda and Nijay K. Gupta, argues that “Jesus became one of us not to shame us for our doubts but to teach us how to doubt well, to doubt faithfully. And so we are somehow saved too by his doubts.” While I am not familiar with the work of Swoboda, I am acquainted with Gupta’s work, particularly his work on Pauline ethics. In the past, I have found Gupta to be a capable and careful scholar, which is part of the reason why I was troubled by this article. (Another reason that I found the article troubling was a comment in the first paragraph that seems to suggest that it would be a “mythological depiction of Christ” if he were found to “never fail to say or do the right thing.” Given the fact that the authors affirm the sinlessness of Christ later in the article, I am going to assume that they are taking issue primarily with the “children’s storybook” depictions of Jesus that present Him in a way that downplays His humanity. With that said, I still find the seeming description of the “mythological Christ” as “never failing to say or do the right thing” deeply troubling,” given that it is hard to read that sentence in any other way than suggesting that a “Christ” that never speaks error or always does the right thing is somehow a myth and not what Scripture actually teaches about Jesus. That discussion, however, is for another article. For now, I want to address the matter of Jesus and doubt.)

If one reads the article charitably (believing the best about the authors), I believe that one can conclude that there was no malicious intent on the part of the authors to distract from the glory of the person and work of Christ. In fact, I believe their intention was to highlight what they perceived to be an overlooked aspect of Christ’s full humanity in his anguish as Lamb of God who takes away the sins of the world. The fact that Christ was truly tempted and truly suffered not only secured the redemption of sinners but also supports believers in their own trials (Hebrews 4:14-16). I believe that this support is at the heart of what Swoboda and Gupta were getting at for their readers: Christ’s work not only saves but serves the believer in the past, present, and future. At this point, I can join the authors in agreement. Christ’s suffering, expression of anguish, and faithful trust in the Father are not only salvific but paradigmatic. 1 Peter 2:18-25 makes this clear:

18 Slaves, in reverent fear of God submit yourselves to your masters, not only to those who are good and considerate, but also to those who are harsh. 19 For it is commendable if someone bears up under the pain of unjust suffering because they are conscious of God. 20 But how is it to your credit if you receive a beating for doing wrong and endure it? But if you suffer for doing good and you endure it, this is commendable before God. 21 To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps. 

22 “He committed no sin, 
and no deceit was found in his mouth.” 

23 When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly. 24 “He himself bore our sins” in his body on the cross, so that we might die to sins and live for righteousness; “by his wounds you have been healed.” 25 For “you were like sheep going astray,” but now you have returned to the Shepherd and Overseer of your souls.

Jesus’ faith and endurance in suffering certainly provide an example for us. It should, as I believe Swoboda and Gupta intended, encourage us. But I am not convinced from their key example from Matthew 26 that Jesus “being sorrowful and troubled” means that he “doubted.”

If the broader context of Matthew 26 is allowed to influence our reading of Matthew 26:26-46, then I would propose that Jesus’ sorrow and trouble were not because He doubted but because He knew with certainty what He was going to face as the Lamb who would take away the sins of the world.

Just prior to the scene in the Garden of Gethsemane, Jesus observed the Passover with His disciples. According to Jewish custom, Jesus and His disciples concluded their time together by singing hymns. The hymns customarily sang after the Jewish Passover are referred to as the Hallel, which can be found in Psalm 113-118. Here is a sample of some of the passages from those psalms:

Psalm 115:1-3 - Not to us, O LORD, not to us, but to your name give glory, for the sake of your steadfast love and your faithfulness! Why should the nations say, “Where is their God?” Our God is in the heavens; he does all that he pleases.
Psalm 116:8-14 - For you have delivered my soul from death, my eyes from tears, my feet from stumbling; I will walk before the LORD in the land of the living. I believed, even when I spoke, “I am greatly afflicted”; I said in my alarm, “All mankind are liars.” What shall I render to the LORD for all his benefits to me? I will lift up the cup of salvation and call on the name of the LORD, I will pay my vows to the LORD in the presence of all his people.
Psalm 117 - Praise the LORD, all nations! Extol him, all peoples! For great is his steadfast love toward us, and the faithfulness of the LORD endures forever. Praise the LORD!
Psalm 118:5-7 – Out of my distress I called on the LORD; the LORD answered me and set me free. The LORD is on my side; I will not fear. What can man do to me? The LORD is on my side as my helper; I shall look in triumph on those who hate me.
Psalm 118:26-29 – Blessed is he who comes in the name of the LORD! We bless you from the house of the LORD. The LORD is God, and he has made his light to shine upon us. Bind the festal sacrifice with cords, up to the horns of the altar! You are my God, and I will give thanks to you; you are my God; I will extol you. Oh give thanks to the LORD, for he is good; for his steadfast love endures forever!

The essence of these hymns is not doubt in God. Quite the opposite. The essence of these hymns is confidence in God in the midst of opposition. If this is the case, then, how should one understand the “sorrow and trouble” that Jesus expressed in the garden. As I mentioned above, it is not because Jesus doubted what would happen to Him or that He wondered if His Father would be faithful, but rather, He understood and knew with certainty what it would cost to redeem humanity. Jesus, unlike anyone that ever lived, as the God-Man, understood what the holiness of God required for the redemption of sinners.

Jesus was not troubled because He feared physical suffering and pain. Stoics had faced similar physical pain with little to any expression of anguish. Jesus was not troubled because He doubted His Father’s faithfulness. He had just sung of such faithfulness before His prayer. Jesus was not trouble because He was ignorant of the future. He had already told His disciples what was going to transpire (Matthew. 26:1-2). Jesus was not troubled because He was reluctant to save His people. He knew He had come for this purpose (John 12:27-28). Instead, Jesus was troubled because He knew what He would have to endure in order to save His people. Jesus knew that taking the Cup of the Father would mean enduring the full brunt of God’s holy wrath toward the sins of His people. It was the prospect of propitiation, not the uncertainty of doubt, that caused Jesus to become “sorrowful and troubled.” Yet, no one took His life from Him. Instead, He gladly laid it down (John 10:18).

What, then, are we to make of the supposed “Cry of Dereliction” from the Cross, in which Christ quotes from Psalm 22? Again, I would suggest that we consider the context of the Psalm which does not ultimately end with a righteous man charging God with desertion, but rather, a righteous man concluding that despite the intense emotion and pain of suffering, God was faithful. For those looking for a helpful resource on this Psalm and what it means for understanding Christ’s cry from the cross, I would recommend this exceedingly helpful work from my friend, Matt Emerson.

In conclusion, while I admire the attempt from Swoboda and Gupta to highlight the significance of the full humanity of Christ for believers who are suffering or facing doubt, I think they have made a categorical error in suggesting that Jesus doubted or “doubted faithfully.” The best explanation for Jesus’ emotion and response is not a “feeling of uncertainty” about what he is about to face but rather certainty and clarity regarding the cost of redeeming a fallen world from sin.