TRV
Translation
King James Version
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.
Complete Jewish Bible
Crying out with a loud voice, Yeshua said, “Father! Into your hands I commit my spirit.” With these words he gave up his spirit.
Berean Standard Bible
Then Jesus called out in a loud voice, “Father, into Your hands I commit My Spirit.” And when He had said this, He breathed His last.
American Standard Version
And Jesus, crying with a loud voice, said, Father, into thy hands I commend my spirit: and having said this, he gave up the ghost.
World English Bible Messianic
Yeshua, crying with a loud voice, said, “Father, into your hands I commit my spirit!” Having said this, he breathed his last.
Geneva Bible (1599)
And Iesus cryed with a loude voyce, and sayd, Father, into thine hands I commend my spirit. And when hee thus had sayd, hee gaue vp the ghost.
Young's Literal Translation
and having cried with a loud voice, Jesus said, `Father, to Thy hands I commit my spirit;' and these things having said, he breathed forth the spirit.
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In the KJVVerse 25,982 of 31,102
Study This Verse
Commentary on Luke 23 verses 44–49
44 ¶ And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.
45 And the sun was darkened, and the veil of the temple was rent in the midst.
46 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.
47 Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.
48 And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.
49 And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.
I. II. Main points1. 2. Sub-points
In these verses we have three things: -
I. Christ's dying magnified by the prodigies that attended it: only two are here mentioned, which we had an account of before. 1. The darkening of the sun at noon-day. It was now about the sixth hour, that is, according to our computation, twelve o'clock at noon; and there was a darkness over all the earth until the ninth hour. The sun was eclipsed and the air exceedingly clouded at the same time, both which concurred to this thick darkness, which continued three hours, not three days, as that of Egypt did. 2. The rending of the veil of the temple. The former prodigy was in the heavens, this in the temple; for both these are the houses of God, and, when the Son of God was thus abused, they could not but feel the indignity, and thus signify their resentment of it. By this rending of the veil was signified the taking away of the ceremonial law, which was a wall of partition between Jews and Gentiles, and of all other difficulties and discouragements in our approaches to God, so that now we may come boldly to the throne of grace.
II. Christ's dying explained (Luk 23:46) by the words with which he breathed out his soul. Jesus had cried with a loud voice when he said, Why hast thou forsaken me? So we are told in Matthew and Mark, and, it should seem, it was with a loud voice that he said this too, to show his earnestness, and that all the people might take notice of it: and this he said, Father, into thy hands I commend my spirit. 1. He borrowed these words from his father David (Psa 31:5); not that he needed to have words put into his mouth, but he chose to make use of David's words to show that it was the Spirit of Christ that testified in the Old Testament prophets, and that he came to fulfil the scripture. Christ died with scripture in his mouth. Thus he directs us to make use of scripture language in our addresses to God. 2. In this address to God he calls him Father. When he complained of being forsaken, he cried, Eli, Eli, My God, my God; but, to show that dreadful agony of his soul was now over, he here calls God Father. When he was giving up his life and soul for us, he did for us call God Father, that we through him might receive the adoption of sons. 3. Christ made use of these words in a sense peculiar to himself as Mediator. He was now to make his soul an offering for our sin (Isa 53:10), to give his life a ransom for many (Mat 20:28), by the eternal Spirit to offer himself, Heb 9:14. He was himself both the priest and the sacrifice; our souls were forfeited, and his must go to redeem the forfeiture. The price must be paid into the hands of God, the party offended by sin; to him he had undertaken to make full satisfaction. Now by these words he offered up the sacrifice, did, as it were, lay his hand upon the head of it, and surrender it; tithēmi - "I deposit it, I pay it down into thy hands. Father, accept of my life and soul instead of the lives and souls of the sinners I die for." The animus offerentis - the good will of the offerer, was requisite to the acceptance of the offering. Now Christ here expresses his cheerful willingness to offer himself, as he had done when it was first proposed to him (Heb 10:9, Heb 10:10), Lo, I come to do thy will, by which will we are sanctified. 4. Christ hereby signifies his dependence upon his Father for his resurrection, by the re-union of his soul and body. He commends his spirit into his Father's hand, to be received into paradise, and returned the third day. By this it appears that our Lord Jesus, as he had a true body, so he had a reasonable soul, which existed in a state of separation from the body, and thus he was made like unto his brethren; this soul he lodged in his Father's hand, committed it to his custody, resting in hope that it should not be left in hades, in its state of separation from the body, no, not so long as that the body might see corruption. 5. Christ has hereby left us an example, has fitted those words of David to the purpose of dying saints, and hath, as it were, sanctified them for their use. In death our great care should be about our souls, and we cannot more effectually provide for their welfare than by committing them now into the hands of God, as a Father, to be sanctified and governed by his Spirit and grace, and at death committing them into his hands to be made perfect in holiness and happiness. We must show that we are freely willing to die, that we firmly believe in another life after this, and are desirous of it, by saying, Father, into thy hands I commend my spirit.
III. Christ's dying improved by the impressions it made upon those that attended him.
1.The centurion that had command of the guard was much affected with what he saw, Luk 23:47. He was a Roman, a Gentile, a stranger to the consolations of Israel; and yet he glorified God. He never saw such amazing instances of divine power, and therefore took occasion thence to adore God as the Almighty. And he bore a testimony to the patient sufferer: "Certainly this was a righteous man, and was unjustly put to death." God's manifesting his power so much to do him honour was a plain evidence of his innocency. His testimony in Matthew and Mark goes further: Truly this was the Son of God. But in his case this amounts to the same; for, if he was a righteous man, he said very truly when he said that he was the Son of God; and therefore that testimony of his concerning himself must be admitted, for, if it were false, he was not a righteous man.
2.The disinterested spectators could not but be concerned. This is taken notice of only here, Luk 23:48. All the people that came together to that sight, as is usual upon such occasions, beholding the things which were done, could not but go away very serious for the time, whatever they were when they came home: They smote their breasts, and returned. (1.) They laid the thing very much to heart for the present. They looked upon it as a wicked thing to put him to death, and could not but think that some judgment of God would come upon their nation for it. Probably these very people were of those that had cried, Crucify him, crucify him, and, when he was nailed to the cross, reviled and blasphemed him; but now they were so terrified with the darkness and the earthquake, and the uncommon manner of his expiring, that they had not only their mouths stopped, but their consciences startled, and in remorse for what they had done, as the publican, they smote upon their breasts, beat upon their own hearts, as those that had indignation at themselves. Some think that this was a happy step towards that good work which was afterwards wrought upon them, when they were pricked to the heart, Act 2:37. (2.) Yet, it should seem, the impression soon wore off: They smote their breasts, and returned. They did not show any further token of respect to Christ, nor enquire more concerning him, but went home; and we have reason to fear that in a little time they quite forgot it. Thus many that see Christ evidently set forth crucified among them in the word and sacraments are a little affected for the present, but it does not continue; they smite their breasts, and return. They see Christ's face in the glass of the ordinances and admire him; but they go away, and straightway forget what manner of man he is, and what reason they have to love him.
3.His own friends and followers were obliged to keep their distance, and yet got as near as they could and durst, to see what was done (Luk 23:49): All his acquaintance, that knew him and were known of him, stood afar off, for fear lest if they had been near him they should have been taken up as favourers of him; this was part of his sufferings, as of Job's (Job 19:13): He hath put my brethren far from me, and mine acquaintance are verily estranged from me. See Psa 88:18. And the women that followed him together from Galilee were beholding these things, not knowing what to make of them, nor so ready as they should have been to take them for certain preludes of his resurrection. Now was Christ set for a sign that should be spoken against, as Simeon foretold, that the thoughts of many hearts might be revealed, Luk 2:34, Luk 2:35.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 44–49. Public domain.
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Justin MartyrAD 165
Dialogue with Trypho, Chapter CV
For when Christ was giving up His spirit on the cross, He said, 'Father, into Thy hands I commend my spirit,' as I have learned also from the memoirs.
TertullianAD 220
Against Marcion Book IV
With what constancy has He also, in Psalms 30., laboured to present to us the very Christ! He calls with a loud voice to the Father, "Into Thine hands I commend my spirit," that even when dying He might expend His last breath in fulfilling the prophets. Having said this, He gave up the ghost." Who? Did the spirit give itself up; or the flesh the spirit? But the spirit could not have breathed itself out.
TertullianAD 220
Against Praxeas
He commends His spirit into the hands of the Father. After His resurrection He promises in a pledge to His disciples that He will send them the promise of His Father; and lastly, He commands them to baptize into the Father and the Son and the Holy Ghost, not into a unipersonal God.
TertullianAD 220
Against Praxeas
We have, moreover, in that other Gospel a clear revelation, i.e. of the Son's distinction from the Father, "My God, why hast Thou forsaken me? " and again, (in the third Gospel, ) "Father, into Thy hands I commend my spirit." But even if (we had not these passages, we meet with satisfactory evidence) after His resurrection and glorious victory over death.
Athanasius of Alexandria (as quoted by Aquinas, AD 1274)AD 373
Catena Aurea by Aquinas
(de Incar. et cout. Ar.) For He commends to His Father through Himself all mankind quickened in Him; for we are His members; as the Apostle says, Ye are all one in Christ. (Gal. 3:28.)
Ephrem the SyrianAD 373
COMMENTARY ON TATIAN’S DIATESSARON 21.5
God was victorious over the Egyptians, and he lit up the way for the Hebrews with the pillar of fire in the month of Nisan. The sun became dark over them because they had returned evil for goodness. Just as God split the sea, the Spirit split the curtain in half, since they rejected and unjustly crucified the King of glory on the Skull. The curtain of the temple was torn in two for this reason. Created beings suffered with him in his suffering. The sun hid its face so as not to see him when he was crucified. It retracted its light back into itself to die with him. There was darkness for three hours. The sun shined again, proclaiming that its Lord would rise from Sheol on the third day. The mountains trembled, the tombs were opened, and the curtain was torn, as though grieving in mourning over the impending destruction of the place.
Ephrem the SyrianAD 373
COMMENTARY ON TATIAN’S DIATESSARON 21.3
If he had been the son of a foreign god, the sun would not have been eclipsed when the Lord was raised on his cross. The Creator would have spread out a more intense light, because his enemy would have been withdrawn from his sight. He would have caused his light to shine on the Jews, because they would have been doing his will. He would have clothed the temple with a curtain of glory, because its enemy’s death would have purified its sad impurities, and the breaker of its law would have gone out from it.
Ephrem the SyrianAD 373
COMMENTARY ON TATIAN’S DIATESSARON 21.6
Perhaps the Spirit, when he saw the Son hanging naked, lifted himself up and tore in two the clothing. Perhaps the symbols, when they saw the Lamb of symbols, tore the curtain apart and went out to meet him. Perhaps the spirit of prophecy, which was dwelling in the temple and had come down to herald his coming to humanity, flew away at that very instant to announce in the heights concerning our Lord’s ascent into heaven. “The tombs split apart,” so that he might show that he could have torn the wood of the cross apart. He did not tear apart the cross through which the kingdom would be torn from Israel. He did not shatter the cross through which sin would be chased out from the middle of the Gentiles. Instead, the Spirit tore the curtain apart. To show that the Spirit had came out from the temple, it summoned the righteous that came out of the tombs as witnesses to his going out from the temple. These two departures were proclaiming each other mutually. The Spirit anointed and sanctified the kingship and the priesthood. The Spirit, wellspring of these two offices, therefore went out from there, so that it would be known that both of them had been cut off by him who had taken on both of them.Although we know that by amputation of our finger there is healing for the person who is totally diseased, we still are unwilling to do what we know we should do. God however knew that there would be salvation for humanity through the killing of his Son, and so he did not turn away from doing this.
Apostolic ConstitutionsAD 380
CONSTITUTIONS OF THE HOLY APOSTLES
He had vinegar and gall to drink; and when He had fulfilled all things that were written, He said to His God and Father, "Into Thy hands I commend my spirit.".
and had added, "Into Thy hands I commit my spirit "He gave up the ghost,
Gregory of Nyssa (as quoted by Aquinas, AD 1274)AD 395
Catena Aurea by Aquinas
(Orat. i. de Res.) But it becomes us to enquire how our Lord distributes Himself into three parts at once; into the bowels of the earth, as He told the Pharisees; into the Paradise of God, as He told the thief; into the hands of the Father, as it is said here. To those however who rightly consider, it is scarcely worthy of question, for He who by His divine power is in every place, is present in any particular place.
(ut sup.) There is another explanation, that at the time of His Passion, His Divinity being once united to His humanity, left neither part of His humanity, but of its own accord separated the soul from the body, yet showed itself abiding in each. For through the body in which He suffered death He vanquished the power of death, but through the soul He prepared for the thief an entrance into Paradise. Now Isaiah says of the heavenly Jerusalem, which is no other than Paradise, Upon my hands I have painted thy walls; (Is. 49:16. ap. LXX.) whence it is clear, that he who is in Paradise dwelleth in the hands of the Father.
Ambrose of MilanAD 397
EXPOSITION OF THE GOSPEL OF LUKE 10.127
And he handed over well, who did not unwillingly breathe out his spirit. Finally Matthew says: He breathed out his spirit; for what is breathed out is voluntary: what is lost is necessary. Therefore he added: With a loud voice. In which either there is a glorious declaration that he descended for our sins even to death (so, should I be ashamed to confess what Christ was not ashamed to proclaim with a loud voice), or there is a clear manifestation of God testifying to the separation of divinity and body.
Ambrose of Milan (as quoted by Aquinas, AD 1274)AD 397
Catena Aurea by Aquinas
The flesh dies that the Spirit may rise again. The Spirit is commended to the Father, that heavenly things also may be loosed from the chain of iniquity, and peace be made in heaven, which earthly things should follow.
His spirit then is commended to God, but though He is above He yet gives light to the parts below the earth, that all things may be redeemed. For Christ is all things, and in Christ are all things.
He gave up His Spirit, because He did not lose it as one unwilling; for what a man sends forth is voluntary, what he loses, compulsory.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
Now this voice teaches us, that the souls of the saints are not henceforth shut up in hell as before, but are with God, Christ being made the beginning of this change.
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(de Con. Ev. lib. iii. c. 17.) What is here said of the darkness, the other two Evangelists, Matthew and Mark, confirm, but St. Luke adds the cause whence the darkness arose, saying, And the sun was darkened.
(de Civ. Dei, l. iii. c. 15.) This darkening of the sun it is quite plain did not happen in the regular and fixed course of the heavenly bodies, because it was then the Passover, which is always celebrated at the full moon. But a regular eclipse of the sun does not take place except at new moon.
Pseudo-Dionysius the Areopagite (as quoted by Aquinas, AD 1274)AD 532
Catena Aurea by Aquinas
(Dion. Areop. ad Polye.) When we were both at Heliopolis together, we both saw at the same time in a marvellous manner the moon meeting the sun, (for it was not then the time of new moon,) and then again, from the ninth hour until evening supernaturally brought back to the edge of the sun's diameter. (ad diametrum solis.) Besides, we observed that this obscuration began from the east, and having reached as far as the sun's western border at length returned, and that the loss and restoration of light took place not from the same side, but from opposite sides of the diameter. Such were the miraculous events of that time, and possible to Christ alone who is the cause of all things.
BedeAD 735
On the Gospel of Luke
And crying out with a loud voice, Jesus said: "Father, into your hands I commend my spirit"; and saying this, he expired. By invoking the Father, he declares himself to be the Son of God. By commending his spirit, he does not suggest the weakness of his power, but demonstrates the confidence of the same authority as the Father. For he loves to give glory to the Father, so that he might instruct us to give glory to the Creator. Therefore, he commends his spirit to the Father, in accord with the words spoken with a joyful heart and lips exulting with the hope of resurrection, in another psalm: "For you will not abandon my soul to the netherworld, nor let your holy one see corruption" (Psalm 16).
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
But Luke, wishing to join miracle to miracle, adds, And the veil of the temple was rent in twain. This took place when our Lord expired, as Matthew and Mark bear witness, but Luke related it by anticipation.
By invoking the Father He declares Himself to be the Son of God, but by commending His Spirit, He signifies not the weakness of His strength, but His confidence in the same power with the Father.
John Damascene (as quoted by Aquinas, AD 1274)AD 749
Catena Aurea by Aquinas
(Hom. de Sabb. San.) Or to speak more expressly, In respect of His body, He was in the grave, in respect of His soul, He was in hell, and with the thief in Paradise; but as God, on the throne with His Father and the Holy Spirit.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
By this then our Lord showed that the Holy of Holies should be no longer inaccessible, but being given over into the hands of the Romans, should be defiled, and its entrance laid open.
Whereby it is signified that the veil which kept us asunder from the holy things which are in heaven, is broken through, namely, enmity and sin.
But crying with a loud voice He gives up the ghost, because He had in Himself the power of laying down His life and taking it up again.
Ancient Greek Expositor (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
This miracle then took place that it might be made known, that He who had undergone death was the Ruler of the whole creation.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Luke 23:46 records the climactic moment of Jesus' death on the cross, capturing His final, powerful declaration of trust and submission to God the Father. With a loud cry, Jesus voluntarily commends His spirit into the Father's hands, signifying not a defeat but a conscious, deliberate act of laying down His life, fulfilling prophecy and demonstrating divine control even in His final breath. This profound statement encapsulates His unwavering faith and the voluntary nature of His atoning sacrifice.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 23:46 is rich with literary devices that amplify its theological impact. The most striking is Irony: while crucifixion typically leads to a weak, gasping death, Jesus cries out with a "loud voice." This stark contrast highlights His divine power and control, subverting the expected outcome of such a brutal execution. There is also clear Allusion to Psalm 31:5, where Jesus consciously quotes the Psalmist, linking His suffering and trust to the prophetic tradition and demonstrating His deliberate fulfillment of Scripture. The act of "commending His spirit" can be seen as Symbolism, representing not just the surrender of life but the secure transfer of His being into the Father's sovereign care, a powerful image of trust. Finally, the entire scene, particularly Jesus' control over His death, serves as Foreshadowing of His impending resurrection and ultimate victory over death, indicating that His "giving up" of life was a temporary, strategic act within God's larger redemptive plan.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 23:46 stands as a profound theological statement on the nature of Christ's death and the character of God. It underscores the voluntary nature of Jesus' sacrifice, emphasizing that His death was not a defeat but a deliberate act of obedience to the Father's will and a conscious surrender of His life. This act of "commending His spirit" speaks to the deep, unbroken communion between the Father and the Son, even in the darkest hour, affirming God's sovereignty over life and death. The "loud voice" at the moment of expiration further testifies to Jesus' divine power and control, demonstrating that He truly "laid down His life" rather than having it taken from Him. This scene is foundational to understanding the atonement, revealing a Savior who willingly offered Himself as the perfect sacrifice for the sins of humanity, establishing a new covenant through His blood.
REFLECTION AND APPLICATION
Jesus' final words on the cross offer profound comfort and a powerful model for believers facing life's ultimate transition or any moment of profound vulnerability. His unwavering trust in the Father, even in the agony of crucifixion, teaches us to surrender our lives, our fears, and our very being into God's sovereign hands. This verse assures us that for those who belong to Christ, death is not an end but a transition of the spirit into the secure and loving care of the Father. It reminds us that our lives, and indeed our deaths, are ultimately in God's control, not subject to random chance or the power of evil. Reflecting on Jesus' voluntary and powerful act of redemption strengthens our faith in His completed work on the cross, providing peace in the midst of suffering and hope in the face of the unknown. It calls us to live lives of similar trust and obedience, knowing that our ultimate destiny rests in the hands of a faithful God.
Questions for Reflection
FAQ
Why did Jesus cry out with a loud voice just before He died, when most crucified victims would be weak?
Answer: Jesus' loud cry is significant because it defied the typical physical deterioration of crucifixion victims, who usually died from asphyxiation and would be too weak to utter a strong sound. This detail, recorded by Luke, suggests that Jesus was not merely succumbing to physical exhaustion but was in control of His own death. It demonstrates His divine power and authority, even in His final moments, reinforcing that He voluntarily "laid down His life" rather than having it taken from Him, as He stated in John 10:18. His strong voice indicates a conscious, deliberate act of surrender, not a passive collapse.
What does "he gave up the ghost" mean in modern terms?
Answer: The King James Version phrase "he gave up the ghost" is an older English idiom that means "he breathed his last" or "he expired." In the Greek text, the verb used is ekpnéō (G1606), which literally means "to breathe out" or "to expire." It signifies the moment of physical death, when the spirit departs from the body. In the context of Jesus, this phrase emphasizes the finality of His physical death on the cross, which was a necessary part of His atoning work, but also, given the "loud voice" and "commending His spirit," it implies a voluntary and deliberate act rather than a forced cessation of life.
CHRIST-CENTERED FULFILLMENT
Luke 23:46 profoundly reveals the Christ-centered nature of God's redemptive plan. Jesus' final words, "Father, into thy hands I commend my spirit," are not merely a dying man's prayer but the ultimate act of the Son's obedience and trust, fulfilling the prophetic pattern of the suffering Messiah found in passages like Psalm 31:5. His "loud voice" at the moment of death signifies His divine control, demonstrating that His life was not taken from Him but willingly laid down, as He himself declared in John 10:18. This voluntary surrender is the very heart of the atonement, where the sinless Son of God offered Himself as the perfect, unblemished sacrifice for humanity's sin, becoming sin for us, so that in him we might become the righteousness of God. His death, therefore, is not a tragic end but the triumphant completion of His mission, paving the way for His glorious resurrection and ascension, through which He conquered death and hell. Thus, His commending of His spirit into the Father's hands assures believers that through Christ, their own spirits are safe in God's eternal care, securing their hope of eternal life in Him.