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Commentary on Mark 15 verses 33–41
33 ¶ And when the sixth hour was come, there was darkness over the whole land until the ninth hour.
34 And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?
35 And some of them that stood by, when they heard it, said, Behold, he calleth Elias.
36 And one ran and filled a spunge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down.
37 And Jesus cried with a loud voice, and gave up the ghost.
38 And the veil of the temple was rent in twain from the top to the bottom.
39 And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God.
40 There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;
41 (Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem.
Here we have an account of Christ's dying, how his enemies abused him, and God honoured him at his death.
I. There was a thick darkness over the whole land (some think over the whole earth), for three hours, from noon till three of the clock. Now the scripture was fulfilled (Amo 8:9), I will cause the sun to go down at noon, and I will darken the earth in the clear day; and Jer 15:9, Her sun is gone down while it is yet day. The Jews have often demanded of Christ a sign from heaven; and now they had one, but such a one as signified the blinding of their eyes. It was a sign of the darkness that was come, and coming, upon the Jewish church and nation. They were doing their utmost to extinguish the Sun of righteousness, which was now setting, and the rising again of which they would never own; and what then might be expected among them but a worse than Egyptian darkness? This intimated to them, that the things which belonged to their peace, were now hid from their eyes, and that the day of the Lord was at hand, which should be to them a day of darkness and gloominess, Joe 2:1, Joe 2:2. It was the power of darkness that they were now under, the works of darkness that they were now doing; and such as this should their doom justly be, who loved darkness rather than light.
II. Toward the close of this darkness, our Lord Jesus, in the agony of his soul, cried out, My God, my God, why hast thou forsaken me? Mar 15:34. The darkness signified the present cloud which the human soul of Christ was under, when he was making it an offering for sin. Mr. Fox, in his Acts and Monuments (vol. 3, p. 160), tells of one Dr. Hunter, a martyr in queen Mary's time, who, being fastened to the stake, to be burnt, put up this short prayer, Son of God, shine upon me; and immediately the sun in the firmament shone out of the dark cloud, so full in his face, that he was forced to look another way, which was very comfortable to him. But our Lord Jesus, on the contrary, was denied the light of the sun, when he was in his sufferings, to signifying the withdrawing of the light of God's countenance. And this he complained of more than any thing; he did not complain of his disciples' forsaking him, but of his Father's, 1. Because this wounded his spirit; and that is a thing hard to bear (Pro 18:14); brought the waters into his soul, Psa 69:1-3. 2. Because in this especially he was made sin for us; our iniquities had deserved indignation and wrath upon the soul (Rom 2:8), and therefore, Christ, being made a sacrifice, underwent as much of it as he was capable of; and it could not but bear hard indeed upon him who had lain in the bosom of the Father from eternity, and was always his light. These symptoms of divine wrath, which Christ was under in his sufferings, were like that fire from heaven which had been sent sometimes, in extraordinary cases, to consume the sacrifices (as Lev 9:24; Ch2 7:1; Kg1 18:38); and it was always a token of God's acceptance. The fire that should have fallen upon the sinner, if God had not been pacified, fell upon the sacrifice, as a token that he was so; therefore it now fell upon Christ, and extorted him from this loud and bitter cry. When Paul was to be offered as a sacrifice for the service of saints, he could joy and rejoice (Phi 2:17); but it is another thing to be offered as a sacrifice for the sin of sinners. Now, at the sixth hour, and so to the ninth, the sun was darkened by an extraordinary eclipse; and if it be true, as some astronomers compute, that in the evening of this day on which Christ died there was an eclipse of the moon, that was natural and expected, in which seven digits of the moon were darkened, and it continued from five o'clock till seven, it is remarkable, and yet further significant of the darkness of the time that then was. When the sun shall be darkened, the moon also shall not give her light.
III. Christ's prayer was bantered by them that stood by (Mar 15:35, Mar 15:36); because he cried, Eli, Eli, or (as Mark has it, according to the Syriac dialect) Eloi, Eloi, they said, He calls for Elias, though they knew very well what he said, and what it signified, My God, My God. Thus did they represent him as praying to saints, either because he had abandoned God, or God had abandoned him; and hereby they would make him more and more odious to the people. One of them filled a sponge with vinegar, and reached it up to him upon a reed; "Let him cool his mouth with that, it is a drink good enough for him," Mar 15:36. This was intended for a further affront and abuse to him; and whoever it was that checked him who did it, did but add to the reproach; "Let him alone; he has called for Elias: let us see whether Elias will come take him down; and if not, we may conclude that he also hath abandoned him."
IV. Christ did again cry with a loud voice, and so gave up the ghost, Mar 15:37. He was now commending his soul into his Father's hand; and though God is not moved with any bodily exercise, yet this loud voice signified the great strength and ardency of affection wherewith he did it; to teach us, in every thing wherein we have to do with God, to put forth our utmost vigour, and to perform all the duties of religion, particularly that of self-resignation, with our whole heart and whole soul; and then, though speech fails, that we cannot cry with a loud voice, as Christ did, yet if God be the strength of the heart, that will not fail. Christ was really and truly dead, for he gave up the ghost; his human soul departed to the world of spirits, and left his body a breathless clod of clay.
V. Just at that instant that Christ died upon mount Calvary, the veil of the temple was rent in twain from the top to the bottom, Mar 15:38. This bespoke a great deal, 1. Of the terror of the unbelieving Jews; for it was a presage of the utter destruction of their church and nation, which followed not long after; it was like the cutting asunder of the staff of beauty (for this veil was exceedingly splendid and glorious, Exo 26:31), and that was done at the same time when they gave for his price thirty pieces of silver (Zac 11:10, Zac 11:12), to break the covenant which he had made with that people. Now it was time to cry, Ichabod, The glory is departed from Israel. Some think that the story which Josephus relates, of the temple door opening of its own accord, with that voice, Let us depart hence, some years before the destruction of Jerusalem, is the same with this; but that is not probable: however, this had the same signification, according to that (Hos 5:14), I will tear, and go away. 2. It bespeaks a great deal of comfort to all believing Christians, for it signifies the consecrating and laying open to us of a new and living way into the holiest by the blood of Jesus.
VI. The centurion who commanded the detachment which had the oversight of the execution was convinced, and confessed that this Jesus was the Son of God, Mar 15:39. One thing that satisfied him, was, that he so cried out, and gave up the ghost: that one who was ready to give up the ghost, should be able to cry out so, was very surprising. Of all the sad spectacles of this kind he never observed the like; and that one who had strength to cry so loud, should yet immediately give up the ghost, this also made him wonder; and he said, to the honour of Christ, and the shame of those that abused him, Truly this man was the Son of God. But what reason had he to say so? I answer, 1. He had reason to say that he suffered unjustly, and had a great deal of wrong done him. Note, He suffered for saying that he was the Son of God; and it was true, he did say so, so that if he suffered unjustly, as it was plain by all the circumstances of his suffering that he did, then what he said was true, and he was indeed the Son of God. 2. He had reason to say that he was a favourite of heaven, and one for whom the almighty power was particularly engaged, seeing how Heaven did him honour at his death, and frowned upon his persecutors. "Surely," thinks he, "this must be some divine person, highly beloved of God." This he expresses by such words as denote his eternal generation as God, and his special designation to the office of Mediator, though he meant not so. Our Lord Jesus, even in the depth of his sufferings and humiliation, was the Son of God, and was declared to be so with power.
VII. There were some of his friends, the good women especially, that attended him (Mar 15:40, Mar 15:41); There were women looking on afar off: the men durst not be seen at all, the mob was so very outrageous; Currenti cede furori - Give way to the raging torrent, they thought, was good counsel now. The women durst not come near, but stood at a distance, overwhelmed with grief. Some of these women are here named. Mary Magdalene was one; she had been his patient, and owed all her comfort to his power and goodness, which rescued her out of the possession of seven devils, in gratitude for which she thought she could never do enough for him. Mary also was there, the mother of James the little, Jacobus parvus, so the word is; probably, he was so called because he was, like Zaccheus, little of stature. This Mary was the wife of Cleophas or Alpheus, sister to the virgin Mary. These women had followed Christ from Galilee, though they were not required to attend the feast, as the males were; but it is probably that they came, in expectation that his temporal kingdom would now shortly be set up, and big with hopes of preferment for themselves, and their relations under him. It is plain that the mother of Zebedee's children was so (Mat 20:21); and now to see him upon a cross, whom they thought to have seen upon a throne, could not but be a great disappointment to them. Note, Those that follow Christ, in expectation of great things in this world by him, and by the profession of his religion, may probably live to see themselves sadly disappointed.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 33–41. Public domain.
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Pseudo-Jerome (as quoted by Aquinas, AD 1274)
Catena Aurea by Aquinas
At the ninth hour, the tenth piece of money which had been lost is found, by the overturning of the house.
Here he points out a similitude for the Jews; a sponge on a reed, weak, dry, fit for burning; they fill it with vinegar, that is, with wickedness and guile.
Though the flesh was weak, yet the heavenly voice, which said, Open me the gates of righteousness, (Ps. 117:19) waxed strong. Wherefore there follows: And Jesus cried with a loud voice, and gave up the ghost. We who are of the earth die with a very low voice, or with no voice at all; but He who descended from heaven breathed His last with a loud voice.
Augustine of HippoAD 430
TRACTATES ON JOHN 37.9
Those robbers crucified next to him, did they breathe their last when they wanted to? They were held fast by the chains of the flesh because they were not the creators of the flesh. Fastened by nails, they were tormented for a long time because they were not masters of their infirmity. But the Lord took on flesh in the virgin’s womb when he wished it. He came forth to humanity when he wished it. He lived in history as long as he wished it. He departed from the flesh when he wished it. This is a sign of power, not of necessity.
Augustine of HippoAD 430
TRACTATES ON JOHN 31.6
He departed by his [own] power; for he had not come by necessity. And so some marveled more at his power of dying than at his power of performing miracles.
BedeAD 735
On the Gospel of Mark
But Jesus, having cried out with a loud voice, expired. What the Lord said with this loud voice, Luke clearly indicates, saying: Father, into your hands I commend my spirit. And having said this, he expired (Luke 23). What John writes, however, that when Jesus had received the vinegar, he said: It is finished, and bowing his head, gave up his spirit (John 19), between that which he said: It is finished, and that: And bowing his head, gave up his spirit, the loud voice was emitted, which John kept silent about, but the other three mentioned.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
(ubi sup.) This most glorious light took away its rays from the world, lest it should see the Lord hanging, and lest the blasphemers should have the benefit of its light. Wherefore it goes on: And when the sixth hour was come, there was darkness over the whole land until the ninth hour.
(ubi sup.) For when Adam sinned, it is also written that he heard the voice of the Lord, walking in paradise, in the cool after mid-day; (Gen. 3:8.) and in that hour when the first Adam by sinning brought death into the world, in that same hour the second Adam by dying destroyed death. And we must observe, that our Lord was crucified, when the sun was going away from the centre of the world; but at sunrise He celebrated the mysteries of His resurrection; because He died for our sins, but rose again for our justification. Nor need you wonder at the lowliness of His words, at the complaints as of one forsaken, when you look on the offence of the cross, knowing the form of a servant. For as hunger, and thirst, and fatigue were not things proper to the Divinity, but bodily affections; so His saying, Why hast thou forsaken me? was proper to a bodily voice, for the body is never naturally wont to wish to be separated from the life which is joined to it. For although our Saviour Himself said this, He really showed the weakness of His body; He spoke therefore as man, bearing about with Him my feelings, for when placed in danger we fancy that we are deserted by God.
(ubi sup.) These however I suppose were Roman soldiers who did not understand the peculiarity of the Hebrew tongue, but, from His calling Eloi, thought that Elias was called by Him. But if the Jews are understood to have said this, they must be supposed to do this, as accusing Him of folly in calling for the aid of Elias. It goes on: And one ran and filled a sponge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone: let us see whether Elias will come to take him down. John shows more fully the reason why the vinegar was given to the Lord to drink, saying, that Jesus said, I thirst, (John 19:28.) that the Scriptures might be fulfilled. They however applied a sponge full of vinegar to His mouth.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
If this had been the time for an eclipse, some one might have said that this that happened was natural, but it was the fourteenth moon, when no eclipse can take place. There follows: And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani.
Or, He speaks this as man crucified by God for me, for we men have been forsaken by the Father, but He never has. For hear what He says; I am not alone, because the Father is with me. (John 16:32) Though He may also have said this as being a Jew, according to the flesh, as though He had said, Why hast thou forsaken the Jewish people, so that they have crucified Thy Son? For as we sometimes say, God has put on me, that is, my human nature, so here also we must understand thou hast forsaken me, to mean my nature, or the Jewish people. It goes on: And some of them that stood by, when they heard it, said, Behold, he calleth Elias.
He who both rules over death and commands it dies with power, as its Lord. But what this voice was is declared by Luke: Father, into thy hands I commend my spirit. For Christ would have us understand by this, that from that time the souls of the saints go up into the hands of God. (v. note u, p. 217) For at first the souls of all were held in hell, till He came, who preached the opening of the prison to the captives.
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
Mark 15:37 captures the climactic and profoundly significant moment of Jesus' death on the cross. After enduring unimaginable suffering, mockery, and the supernatural darkness that enveloped the land, Jesus cries out with a loud voice, a final declaration of power and control, before voluntarily yielding His spirit. This verse marks the culmination of His earthly mission and the ultimate act of atonement, setting the stage for the cosmic implications of His sacrifice.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark's concise narrative in this verse employs several powerful literary devices. The Juxtaposition of "cried with a loud voice" and "gave up the ghost" is striking. Typically, a person dying from crucifixion would be too weak for a loud cry; their final moments would be characterized by fading strength. Jesus' powerful vocalization immediately before death highlights His divine control and agency, contrasting with the expected human frailty. This also serves as a form of Dramatic Irony, as the onlookers likely expected a weak death, but Jesus' final act demonstrates His power even in apparent defeat. The phrase "gave up the ghost" functions as a Euphemism for death, but in this context, it carries a deeper theological weight, implying a voluntary surrender of life rather than a mere cessation of breath. This voluntary aspect is a subtle form of Symbolism, representing Jesus' active participation in His own sacrifice, a deliberate act of atonement rather than a passive victimhood.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 15:37 is the theological epicenter of the Gospel, signifying the ultimate act of divine love and justice. Jesus' death, particularly its voluntary nature underscored by His "loud voice" and "giving up the ghost," is the fulfillment of God's redemptive plan. It is the atoning sacrifice that reconciles humanity to God, paying the penalty for sin and inaugurating the new covenant. This moment is not merely the end of Jesus' earthly life but the beginning of a new era of salvation, demonstrating God's immense love for a fallen world and establishing the foundation for the resurrection and the church.
REFLECTION AND APPLICATION
The profound moment captured in Mark 15:37 invites us to pause and contemplate the immense cost of our redemption and the depth of God's love. Jesus' death was not a tragic accident but a purposeful, willed sacrifice for the forgiveness of sins. His final, loud cry, far from being a sign of weakness, underscores His divine authority and control, even in the face of death. This should instill in us a profound sense of gratitude and humility, recognizing that our salvation was purchased at an immeasurable price. It calls us to live lives worthy of such a sacrifice, marked by obedience, love, and a willingness to lay down our own lives for the sake of the Gospel. Reflecting on this verse reminds us that even in our darkest moments, Christ's victory over sin and death is assured, offering hope and strength for our own spiritual journeys.
Questions for Reflection
FAQ
What is the significance of Jesus crying with a "loud voice" just before He died?
Answer: The "loud voice" in Mark 15:37 is highly significant because it defies the typical physical deterioration expected of someone dying from crucifixion. Victims of crucifixion usually weaken over hours or days, their voices fading to whispers. Jesus' powerful cry, however, suggests a deliberate, willed act rather than a final gasp of exhaustion. It indicates that He was still in control, making a final declaration or a final surrender of His spirit on His own terms, rather than simply succumbing to the physical agony. This emphasizes His divine authority and the voluntary nature of His sacrifice, as also seen in John 19:30.
CHRIST-CENTERED FULFILLMENT
Mark 15:37, depicting Jesus' final, powerful cry and voluntary surrender of His spirit, finds its ultimate Christ-centered fulfillment in the New Testament's proclamation of Jesus as the sovereign Lord over life and death, whose sacrifice perfectly atoned for humanity's sin. His "loud voice" before death is not a cry of despair but a declaration of victory, foreshadowing the triumphant cry "It is finished!" found in John 19:30. This moment fulfills the Old Testament prophecies of the Suffering Servant, who would "pour out his soul unto death" Isaiah 53:12, and establishes Jesus as the ultimate Passover Lamb, whose blood provides redemption 1 Peter 1:18-19. His deliberate "giving up the ghost" underscores the truth that no one took His life from Him; He willingly laid it down, demonstrating His unique power and purpose John 10:17-18. This voluntary, powerful death is the foundation of the New Covenant, opening the way for direct access to God, symbolized by the tearing of the temple veil in the very next verse Mark 15:38, and paving the way for His glorious resurrection, which confirms His victory over sin and death Romans 4:25.