Matthew’s account is devoid of the graphic violence, the blood, and prolonged description of the suffering endured.  There is no emphasis on the saving efficacy of the act of crucifixion (as in John and Paul). Matthew’s intent seems to be to affirm his most basic themes:

• This truly is the Messiah, the Son of God
• The one who was rejected by opponents and abandoned by disciples – forming humanity’s response.
• But Jesus has formed a people called out (ekklesia) – Jews and Gentiles alike – who are formed into the people of God in the forgiveness, and

The center of their faith is Jesus, the righteous one who modeled the right relationship with God the Father in life, in word, in act and even in death.

62 The next day, the one following the day of preparation, the chief priests and the Pharisees gathered before Pilate 63 and said, “Sir, we remember that this impostor while still alive said, ‘After three days I will be raised up.’ 64 Give orders, then, that the grave be secured until the third day, lest his disciples come and steal him and say to the people, ‘He has been raised from the dead.’ This last imposture would be worse than the first.” 65 Pilate said to them, “The guard is yours; go secure it as best you can.” 66 So they went and secured the tomb by fixing a seal to the stone and setting the guard. (27:62-66) Continue reading →

⁵⁷ When it was evening, there came a rich man from Arimathea named Joseph, who was himself a disciple of Jesus. ⁵⁸ He went to Pilate and asked for the body of Jesus; then Pilate ordered it to be handed over. ⁵⁹ Taking the body, Joseph wrapped it (in) clean linen ⁶⁰ and laid it in his new tomb that he had hewn in the rock. Then he rolled a huge stone across the entrance to the tomb and departed. ⁶¹ But Mary Magdalene and the other Mary remained sitting there, facing the tomb.  (27:57-61) 

In Matthew’s account, the faithful women have viewed from a distance. Their appearance at this point of the narrative emphasizes their key role of witness after all the men have fled. Only later do others appear, namely Joseph of Arimathea (cf. John 3), who in Matthew is not mentioned as a member of the Sanhedrin. Thus it is not a sympathetic member of the opposition who buries Jesus, but a disciple of Jesus.  Jesus is buried in a known place of a prominent man, not a place where there would be confusion regarding its location. And at the end of it all, two women remain, keeping watch.