Some have argued that Jesus yielding his πνεῦμα in Matthew 27:50 is an anthropological indirect reference to Jesus’ life. However, a close study of the words, grammar, and syntax of the passage suggests that is a direct reference to the Spirit of God. In fact, the baptism, the tearing of the curtain, the earthquake, and the raising of the saints are all framed by Matthew as pneumatological imagery which demonstrates the intersection of the ages in the Matthean Gospel narrative’s context (cf., 27:50; 4:5).
In this paper, I seek to demonstrate that the signs surrounding the crucifixion scene are linked with the baptismal narrative in 3:16 by the reference τὸ πνεῦμα in Matthew 27:50. This is strengthened by the reference to the phrase εἰς τὴν ἁγίαν πόλιν in both Matthew 4:5 and 27:53. Additionally, this paper will shed light upon Matthew’s depiction of the Spirit being linked with the revelatory signs surrounding both the birth and death of Jesus. The Spirit conceives Jesus in Mary’s womb (Matt 1:20); the Spirit descends and rests on Jesus at his baptism (Matt 3:16); Jesus yields the Spirit at his death (Matt 27:50). Thus, the yielding of the Spirit in Matthew 27:50 causes the signs in Matthew 27:51-54. Finally, therefore, by way of implication, Christ’s departure indicates the departure of the Spirit in judgment (cf. Ezek 10).
This paper will propose that this reading will not only correct preconceived anthropological misconceptions but will also aid the reading of Matthew’s Gospel by further illuminating his intention from the beginning to the end of his narrative to portray Jesus as the Spirit-filled Son of God on the cross.