Mark 15:33Meaning & Commentary from the Church Fathers

The first segment, starting at dawn, corresponds to the first hour and, as per our reference, at the equinox, from 6 a.m. The second segment, the third hour, began at the end of the third hour of the day, which is 9 a.m. The sixth hour commenced at noon, and the final segment, the ninth hour, spanned from 3 p.m. to 6 p.m. (Acts 2:15; Acts 3:1; Acts 10:3, 9). Therefore, if it was the sixth hour when darkness began, our reckoning would place it at the very beginning of the first hour. How does this timeline align with the Savior's afflictions upon the Cross? As stated by St. Mark: it was the third hour when they crucified Him (Mark 15:25). According to St. John, when Jesus faced His condemnation, it was between the fifth and sixth hours (John 19:14). If we recount the numerous events that occurred with the Savior on Friday morning, from the interrogation in the Sanhedrin to His crucifixion at Golgotha, it becomes apparent that the third hour refers precisely to when the crucifixion was determined. Consequently, it is clear from St. John that the sixth hour corresponds to St. Mark's beginning of the sixth hour. Thus, according to both Gospel accounts, the Savior was crucified just before the twelfth hour as we understand it; hence, the darkness commenced within half an hour following His crucifixion. Apostolic tradition also attests to the timing of the Savior’s crucifixion, stating, "He was delivered to the Jewish contempt to be mocked until the sixth hour; then, enduring for three hours the torment of nails, He concluded His suffering with death," as recorded by St. Ephraim the Syrian.

b) The three Evangelists unanimously declare that darkness covered the entire earth. Church Fathers have consistently articulated that this darkness extended across the whole globe, specifically the hemisphere facing the sun. This interpretation not only aligns with the Gospel's meaning but is also supported by external accounts; the term "the whole earth" is understood to denote the universe (Luke 21:35). Tertullian from Carthage remarked to the Roman Senate: “Suddenly, in the midst of the day, the glorious sun was concealed from the earth. Those who were unaware of this being a testament to Christ assumed it was merely an eclipse, failing to grasp the cause, and while dismissing it, they recorded this event in their annals.” St. M. Lukyan spoke similarly before the Nicomedean prefect: “I bring the sun itself as a witness, having concealed its light at noon upon witnessing such wickedness. This is documented in your chronicles.” Clearly, the darkness on the day of the crucifixion was perceived from the east to the west. Notably, this phenomenon was observed by three pagan historians, one being Phlegontes, a contemporary of Hadrian, who noted: "In the fourth year of the Olympiad 202, there was an eclipse of the sun, astonishing in its magnitude; at the sixth hour, it became night, such that stars were visible in the sky."

c) The means by which this darkness came to be is not specified by the Evangelists. St. Luke mentions, “the sun was darkened,” but does not clarify how this occurred. We must assert that this event was not a natural solar eclipse. A solar eclipse cannot transpire during the Jewish Passover, a full moon event, as this precludes the moon’s positioning between the sun and the earth. St. Cyril of Alexandria posits that a darkness similar to this previously occurred in Egypt during the Passover; he cautions against identifying it as a solar eclipse since it takes place on the 14th day when an eclipse cannot occur. "It was not an eclipse, but a sign of divine wrath," stated St. Chrysostom. In general, Church teachers were firmly convinced that the darkness of the Passion Day was a supernatural occurrence. In more recent interpretations, some have likened this darkness to a typical precursor of an earthquake. However, it remains unprecedented for a herald of an earthquake to cast darkness over the entire earth as was experienced on Passion Day. While it is true that dense vapor may arise before an earthquake, it is localized, and in both the east and west, daytime stargazing has never been observed during such events. Moreover, the earthquake on that Holy Day was not merely a result of natural processes.

d) What impact did this profound darkness have on the residents of Jerusalem? Tradition informs us that Pilate and his wife were unsettled by the extraordinary occurrences of Passion Day. When Pilate convened the Sanhedrin, asking, “Have you seen what has happened?” they dismissed it as a common eclipse of the sun. Yet for Caiaphas, many among the Jews did not view his role with honor. Undoubtedly, numerous individuals were struck with fear at the perceived connection between the dreadful darkness and the condemnation of Jesus Christ. The Prophets often link solar eclipses to God’s anger against human iniquities (Ezek. 32:7, 8; Jer. 15:9; Jn. 2:10, 30, 31; Jn. 3:14-16), making the reality of this miraculous darkening all the more significant. How could one ignore the recent warning to the daughters of Jerusalem, a powerful admonition toward sinful Israel? Glory to Your Passion, O Lord! Amen.

Notably, the crucifixion of Jesus coincided with the Passover, which begins on the 14th day of the first lunar month, during a full moon phase when an eclipse is not possible. Therefore, the darkness reported by the Evangelists was an extraordinary event. Accompanying this darkness were significant occurrences such as an earthquake, the breaking apart of tombstones, and the resurrection of many holy individuals, all of which must be regarded as miraculous demonstrations of divine will.

The testimony regarding this remarkable darkness and accompanying earthquake is not limited to the Evangelists. Eusebius refers to the writings of Phlegontes, who recorded during the reign of Emperor Hadrian that in the fourth year of the 202nd Olympiad, an unprecedented solar eclipse occurred at the sixth hour, resulting in visibility of stars in broad daylight. Phlegontes also noted a considerable earthquake striking Bithynia, causing destruction in Nicea. Furthermore, Origen and Tertullian reference this eclipse, with Tertullian mentioning in his Apologia that the sudden disappearance of daylight at midday prompted speculation. Some dismissed this event as a mere coincidence occurring alongside Christ’s death, despite the prophecies concerning it. They later struggled to rationalize its cause and chose to disregard its significance.

In light of the compelling evidence presented by the darkness and the impossibility of describing it as a mere solar eclipse, we should refrain from attempting to explain it through known natural laws. The adversaries of Christ repeatedly sought miraculous signs from Him, yet He declined, fully aware that they would not be convinced—even by the resurrection of someone from the dead. While the obscuring of the sun may not have led to their belief in Him, it undeniably left a profound impact upon them. They came to view the eclipse as a disturbing omen coinciding with Jesus’ crucifixion, for such occurrences often foretell peril to the people. The effect on the gathered crowd was stark; the jeering ceased, giving way to a heavy, oppressive silence.

It is possible that as the onlookers at the cross diminished, some who cherished Him took the opportunity to approach the Sufferer, leading to the poignant moment when the dying Son showed His tender concern for His beloved Mother, as described in John 19:26-27.

However, in order for the Savior’s sacrifice to fully experience the weight of human grief, it was necessary, according to the mysterious will of God, that Jesus on Golgotha should not sense the joy of His communion with the Father. This is the reason behind His sorrowful cry: "My God, My God, why hast Thou forsaken Me?"