Mark 15:35 - Printer Friendly

ESV: And some of the bystanders hearing it said, "Behold, he is calling Elijah."

NIV: When some of those standing near heard this, they said, "Listen, he’s calling Elijah."

NASB: And when some of the bystanders heard Him, they began saying, 'Look! He is calling for Elijah!'

CSB: When some of those standing there heard this, they said, "See, he’s calling for Elijah."

NLT: Some of the bystanders misunderstood and thought he was calling for the prophet Elijah.

KJV: And some of them that stood by, when they heard it, said, Behold, he calleth Elias.

NKJV: Some of those who stood by, when they heard that, said, “Look, He is calling for Elijah!”

Jesus has just cited part of Psalm 22, another Old Testament reference to the suffering of the Messiah (Mark 15:34). In Matthew's account, Jesus cries out, "Eli, Eli, lema sabachthani?" (Matthew 27:46). "Eloi," from Mark 15:34, is Aramaic while "Eli" is Hebrew. Lema sabachthani is Aramaic. Matthew wrote to Jews who would know Aramaic and Hebrew while Mark wrote to Gentiles who would be familiar with Aramaic but probably not Hebrew. The translations don't affect the meaning of the text, but if Matthew is a more direct quote, it explains why the bystanders think Jesus is calling for Elijah.

In addition, the timing is right. Jewish tradition says that Elijah is present at the Passover meal. Legend says Elijah will come to rescue the righteous. And it makes sense if Jesus really is the Messiah; in Malachi 4:5, God promised, "Behold, I will send you Elijah the prophet before the great and awesome day of the LORD comes."

But, in the prophetic sense, Elijah already came: as John the Baptist. Before John was born, when an angel came to tell the priest Zechariah his wife would have a son, the angel paraphrased Malachi 4:6, saying John "will go before him in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared" (Luke 1:17). After the transfiguration (Matthew 17:1–13), Jesus tells Peter, James, and John that Elijah had come and was killed. The disciples recognize Jesus is talking about John the Baptist. John the Baptist was not really Elijah, but his mission was similar and he fulfilled the prophecy.

In the future, during the tribulation, some scholars believe that the literal person Elijah will return as one of the two witnesses (Revelation 11:1–13). The two witnesses will prophecy for 1,260 days before they are assassinated. After their bodies lie on the street for three and a half days, they will rise again and go up to heaven. Immediately after, seven thousand people will die in an earthquake in Jerusalem. If Elijah does return, the people will not mention it so casually.

Mark 15:33–41 is a raw and stark account of Jesus' death. Jesus feels separated from God and abandoned by His friends. The land is covered by darkness. The earth shakes and the tombs open (Matthew 27:52–53). Only too late does the centurion get a glimpse of what he and his men have done. Even the women who supported Jesus during His ministry have moved farther away. But when Jesus breaths His last, the temple veil tears, marking the possibility of our reconciliation with God. Jesus' death is also recorded in Matthew 27:45–56, Luke 23:44–49, and John 19:28–37.

After sham trials, Jesus is taken to the local Roman governor, Pilate. This is the only person in Jerusalem with the legal authority to have Jesus executed. Pilate is not fooled, and he attempts to arrange for Jesus' release. But the ruler's ploys fail, in part because Jesus will not defend Himself, and partly because the mob is intent on His death. Pilate offers a prisoner exchange in Barabbas, and even has Jesus brutally beaten in order to pacify the crowd. Eventually, he caves in and Jesus is crucified. Thanks to His prior abuse, Jesus survives only a few hours on the cross before dying. Jesus is then buried in a tomb belonging to a secret follower among the Jerusalem council.

After being unfairly judged, Jesus will now be unfairly sentenced and cruelly murdered. It's reasonable to say this chapter provides context for everything else contained in the Bible. From Adam and Eve until the last baby born in the millennial kingdom, every person other than Christ is stained with sin. Conscience, law, Jesus' direct leadership, even the indwelling of the Holy Spirit cannot keep us from sinning. Sinless Jesus had to die on the cross, sacrificing Himself in our place, so our sins could be forgiven and we could be reconciled to God. Beneath the violence, darkness, dishonor, and death is the love of God for all mankind (John 3:16). Jesus' crucifixion is also found in Matthew 27, Luke 23, and John 19. The next chapter describes the miracle of His resurrection.

The Gospel of Mark emphasizes both Jesus' servanthood and His role as the promised Messiah: the Son of God. This is done through a concise, action-packed style. Mark provides relatively few details, instead focusing on actions and simple statements. This relates to the Gospel's authorship, which is believed to be based on the memories of the apostle Peter. These include many of Jesus' miracles, in contrast to other Gospels which include many more of Jesus' teachings and parables. Mark also makes frequent mention of Jesus' ministry being misunderstood by others.