THE GOSPEL OF MATTHEW
Death and Burial of Jesus: Mt 27,45-66
Death of Jesus: 27,45-54
Verse 45 is Matthew's first mention of time, midday to mid-afternoon on the cross.
Darkness recalls the afternoon darkness of the day of the Lord in Amos (Am 8,9).
The emphasis on all the land may also indicate the plague of darkness over all Egypt (Ex 10,22).
Jesus' cry in verse 46 is in Hebrew in this Gospel, Aramaic in Mark (Mk 15,34). Due to the traditional Christian devotion of the seven last words of Jesus, it is important to remember that this is the only cry of Jesus in the Gospels of Matthew and Mark.
Jesus last spoke before Pilate, 27,11. Despite all that has happened since, Jesus has remained silent (27,12.14).
Cry in this verse and in verse 50 indicates prayer like the cries in Ps 22.
The mishearing in verse 46 is an obvious confusion of Eli and Elijah. The drink is made again as in verse 34.
Verse 49 then suggests that Elijah might save Jesus. Mark has merely that Elijah will take Jesus down (Mk 15,36). It's a final reminder that for Jesus the only way to be saved is obedience to the Father.
With that comment, Jesus then cries again, another Matthew emphasis. Jesus repeats his prayer of verse 46. Psalm 22 is a lament of deep trust in God despite everything. We can note its emphasis on being saved (Ps 22,5.8.21).
Matthew says that Jesus yielded up his spirit in the second half of verse 50. More so than in Mark (Mk 15,37), Jesus returns his own life to God his Father.
The tearing of the Temple is often read as a sign that the old order has ended. There is now a new Temple, on the cross.
Further cosmic sign then follow. The earthquake can be found in Ps 68,9 or 77,19. It is a sign of the divine presence as in the shaking of the mountain (Ex 19,18).
In verse 53, the reference is the resurrection after Jesus' own resurrection. There are echoes here of the climax to Ezekiel's vision of the valley of dry bones (Ezk 37). Daniel 12,2 is the first clear statement of the resurrection.
Matthew has been clear throughout the Gospel that Jesus is the Son of God (16,16) so there is not here the same moment of revelation as in Mark.
Instead, verse 54 becomes a commentary on what has happened by those who have been watching (27,36). The Gentiles present are able to acclaim Jesus as Son of God.
The Women: 27,55-56
Matthew now introduces a group of women "looking on from a distance". This is not the Gospel of John with the women at the foot of the cross though tradition has long harmonised the two accounts.
Matthew mentions the women following Jesus from Galilee though (unlike Luke) he does not mention them during Jesus' Galilean ministry. Nonetheless, Matthew does now say they had witnessed that time.
The women are now in addition witnesses of Jesus dead on the cross (27,55) as they will be witnesses of his burial (27,61) and of his resurrection (28,1). Their role, their witness at this stage is key. They provide continuity.It is worth noting that the Mary the mother of Jesus is not named as present in verse 56. Tradition has frequently harmonised with the Gospel of John (Jn 19,25).
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The Burial of Jesus: 27,57-61
Matthew does not specifically mention the sabbath as do Mark and Luke. Evening would be early evening, before sunset.
Matthew (as does John) describe Joseph of Armathaea as a disciple. Not all disciples therefore fled (26,56). He also calls Joseph rich, despite his reservations about the rich (19,24).
Matthew has simplified Mark, in verse 58 Pilate just commands the body to be given to Joseh.
The dignity of the burial is highlighted by Matthew in verses 59-60: new linen cloth, new tomb, and a great stone. The stone in particular makes it clear that Jesus really was dead.
In verse 56 the woman having seen the dead Jesus on the cross now see him into the tomb.
The Guards: 27,62-66
The day would have been the sabbath, the Saturday. This is the only event of that day told in the Gospels (see Lk 23,56).
The chief priests now reappear and for the only time in the Passion the Pharisees are with them (as they were earlier, 20,17).
Jesus' predictions of this fate were actually made to his disciples (20,17). It is not clear therefore how the chief priests got to hear about it.
The guard are Pilate's men though they are not called soldiers at this point.
The sealing of the tomb in verse 66 recalls Daniel being sealed into the lions's den (Dn 6,19).
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