New Covenant, Old Traditions
Bismillahir Rahmanir Raheem
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ ,
The crucifixion of Christ is alleged to have herald into commission, the New Covenant . However, if we are to do a basic reading of the New Testament narrative of Christ’s alleged death, we run into some theological conundrums. The unknown authors of the synoptic Gospels were familiar with the Tanach, citing it at every chance they got, yet in doing so they’ve unearthed a vast amount of room for misapplied dogmas and theological errata. Often times, leading to the mess we’re about to uncover. On the cross, Jesus is alleged to have said:
Most people see that little citation, that “d” and don’t seem to investigate it. So where does that “d”, lead to?
Matthew 27:46 – Psalm 22:1
Therefore, it is apparent that while Jesus was on the cross, he was referencing this chapter from Psalms. If we go to the chapter in Psalms, most people upon reading would be shocked at the contents within:
1 My God, my God, why have you forsaken me?
Why are you so far from saving me,
so far from my cries of anguish?
2 My God, I cry out by day, but you do not answer,
by night, but I find no rest.
According to the reading, God has abandoned Christ on the Cross. This is a far worse depiction of Christ, than any Pharisee could muster. Christ is depicted as abandoned by God, he is suffering and is not being saved by God, hardly a ‘willing sacrifice’ if you were to ask me. Strikingly, even Jesus concedes to the fact that if he was being crucified, that his own “Father”, did not answer his cries for help, this wasn’t for a moment, but lasted day and night. A most strange circumstance, considering that Christ is alleged to have said, “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you.” Unfortunately for Jesus, this was not the case, as God never answered him. If it didn’t work for Christ on the Cross, why do Christians expect anything to be granted to them, save for them believing they are greater than Christ, for if Christ’s sonship could not merit mercy from the “Father”, on what grounds should a lay Christian expect to be given more mercy than the son himself?
3 Yet you are enthroned as the Holy One;
you are the one Israel praises.
4 In you our ancestors put their trust;
they trusted and you delivered them.
5 To you they cried out and were saved;
in you they trusted and were not put to shame.
The diatribe continues by questioning God’s actions, see, God saved the Israelites when they called out to Him, yet when His own alleged Son calls out, there was no answer. Christ is also indicating here, that he was put to shame, yet the Israelites were not, can any Christian answer as to why Jesus was put to suffer and was void of God’s mercy and help?
6 But I am a worm and not a man,
scorned by everyone, despised by the people.
7 All who see me mock me;
they hurl insults, shaking their heads.
8 “He trusts in the Lord,” they say,
“let the Lord rescue him.
Let him deliver him,
since he delights in him.”
9 Yet you brought me out of the womb;
you made me trust in you, even at my mother’s breast.
10 From birth I was cast on you;
from my mother’s womb you have been my God.
11 Do not be far from me,
for trouble is near
and there is no one to help.
At this point, Christ, in referencing these verses, he no longer considers himself a ‘man’, he considers himself to be less than a man. We’ve all heard of the hypostatic union, half man, half God, well as it turns out, Christ negates being a man and assumes the role of a worm. I guess this is the Hypostatic Union Version 2.0. It’s also telling that Christ says there is no one to help him, this would either mean that Christ who is God, could not help himself or God, the all powerful, failed to help his son.
12 Many bulls surround me;
strong bulls of Bashan encircle me.
13 Roaring lions that tear their prey
open their mouths wide against me.
This is most intriguing, why does Christ reference Psalms 22, when it is in these passages that insults to Gentiles are still considered to be normal? If Christ was dying for their sins, shouldn’t he be dying with the intention of, “Father, forgive them, for they do not know what they are doing.” Yet this is not Jesus’ attitude, it’s quite the opposite, he lowers himself to mocking and insulting, with curses meant for gentiles. In fact, this verse contains some level of anti-Semitism (not too dissimilar to John 8:44-48), Adam Clarke, a famed Christian exegete comments:
The bull is the emblem of brutal strength, that gores and tramples down all before it. Such was Absalom, Ahithophel, and others, who rose up in rebellion against David; and such were the Jewish rulers who conspired against Christ. Bashan was a district beyond Jordan, very fertile, where they were accustomed to fatten cattle, which became, in consequence of the excellent pasture, the largest, as well as the fattest, in the country. See Calmet. All in whose hands were the chief power and influence became David’s enemies; for Absalom had stolen away the hearts of all Israel. Against Christ, the chiefs both of Jews and Gentiles were united. 
Christ therefore, according to Christian theology, in his weakest moment, not only questioned God’s mercy but he fell privy to the sin of insulting and cursing both Gentiles and Jews. This as previously stated, in direct contrast to the earlier statement of, “Father, forgive them, for they do not know what they are doing.”
16 Dogs surround me,
a pack of villains encircles me;
they pierce my hands and my feet.
Lastly, we jump to the last of the insults, using a term that he also used to describe gentiles in Matthew 7, which reads:
“Do not give dogs what is sacred; do not throw your pearls to pigs. If you do, they may trample them under their feet, and turn and tear you to pieces.”
Who are these dogs? According to several commentaries, it refers to ‘disbelievers‘, therefore Jews, Muslims, Hindus, Atheists are all considered to be dogs by the Christian God while bringing into commission, the New Covenant. The People’s New Testament Commentary says:
The dog was regarded an unclean animal by the Jewish law. They probably represent snarling, scoffing opposers. The characteristic of dogs is brutality. To try to instill holy things into such low, unclean, and sordid brutal minds is useless. 
Therefore infidels (those who are unfaithful) to Christ, are like dogs, because we oppose the religion of Christianity. How strange are these words indeed, especially when Christ was supposed to be dying for our sins. In his supposed ultimate act of mercy and sacrifice, Christ berates, curses and abuses the very people he is allegedly killing himself for.
While Christ was dying for our sins, he references Psalms 22. Upon reading Psalms 22, we discover that it entails a man who is abandoned by God, void of God’s mercy, leading the one in pain to question God’s authority and means of grace. The person suffering then decides to insult, mock and curse those who do not accept his beliefs. If these verses were referenced by Christ as a means of expressing his emotion while on the cross, then the notion that Christ introduced a New Covenant is hogwash, as Christ insults, mocks and curses both Gentiles and Jews. If this is not what Christ intended to communicate with his referencing of the aforementioned passages, why would he allegedly reference them to begin with?