The Cosmic Cathedral

Understanding God in the Word and the World


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The Darkness of City Destruction: The Apocalypse of the Cross: Part 17

Apocaylpse of the Cross

Essay Posts

In the previous post, I began to look at the way the writer of Matthew anticipates the darkness at the cross by alluding to darkness earlier within his gospel. This innertextuality serves to both prepare the reader for the darkness at the cross and to provide an interpretive lens through which to understand the darkness. I suggested that Matthew 24:29 serves as an innertextual allusion meant to both alert the reader to the coming darkness at the cross and the context of which, apocalyptic eschatological discourse, is meant to provide the interpretative lens through which both the darkness and the death of Jesus are to be viewed.

Immediately after the suffering of those days
the sun will be darkened,
and the moon will not give its light;
the stars will fall from heaven,
and the powers of heaven will be shaken.
Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see ‘the Son of Man coming on the clouds of heaven’ with power and great glory.[1]

Intertext 4 GospelI attempted to situate this reference to darkness within the broader context of Matthew 24. I looked at some of the differing interpretive matrixes that have been used to understand the passage as a whole. Significantly, I considered whether Matthew 24:29 is meant to describe the destruction of Jerusalem and the temple (either with metaphorical cosmic imagery or with the expectation of its destruction being accompanied by cosmic signs) or if it was meant to describe Jesus’ parousia and the end of the age. Yet to better understand this passage, and specifically the meaning of the cosmic darkness imagery, it is necessary to examine those Old Testament texts that Matthew 24:29 is drawing upon. In the same way that my previous posts have examined the Old Testament and pseudepigraphal texts that stand behind Matthew 27:45, it is important to look at the intertextual relationship with the Old Testament that stands behind Matthew 24:29. Understanding these allusions will help us better understand the meaning of the cosmic imagery within the context of Matthew 24 and, more significantly for our aims, how this passage informs our interpretation of the darkness at the cross and the meaning of Jesus’ death.

Old Testament Imagery

Matthew 24.29 is a rather free amalgamation of cosmic upheaval language alluding primarily to two Old Testament texts, Isaiah 13:10 and 34:4,[2] though possibly influenced by Joel 2.10 and 4.15-16 (LXX). In this post I will look at the possible allusions to Isaiah while in my next post I will examine the more dubious allusions to Joel.

Jesus draws allusion to Isaiah 13.10 in the first line:

For the stars of heaven and Orion
and all the ornament of heaven
will not give light,
and σκοτισθήσεται (skotisthēsetai, it will be dark) when τοῦ ἡλίου (tou hēliou, the sun) rises,
And ἡ σελήνη (hē selēnē, the moon) οὐ δώσει (ou dōsei, will not give) τὸ φῶς αὐτῆς (to phōs autēs, its light).[3]

Matthew’s ὁ ἥλιος σκοτισθήσεται (ho hēlios skotisthēsetai, the sun will be darkened) contains both ὁ ἥλιος (ho hēlios, the sun) and the future passive σκοτισθήσεται (skotisthēsetai, will be darkened) found in Isaiah.[4] Matthew’s second line parallels the final line of Isaiah 13.10 closely; καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς (kai hē selēnē ou dōsei to pheggos autēs, and the moon will not give its light) for Isaiah’s καὶ ἡ σελήνη οὐ δώσει τὸ φῶς αὐτῆς (kai hē selēnē ou dōsei to phōs autēs, and the moon will not give its light). The only difference between Matthew and the LXX is the evangelist’s substitution of τὸ φέγγος (to pheggos, brilliancy, light) for Isaiah’s τὸ φῶς (to phōs, light).[5]

2014-09-23 02.02.55 pm

The broader context of Isaiah standing behind this allusion is an oracle of the destruction of Babylon. Isaiah uses the cosmic language of darkness and celestial disturbance to paint the picture of Babylon’s demise as a climactic event of earth-shattering proportions.[6] The imagery of cosmic darkness fills passages of YHWH’s judgment of Babylon, setting off both YHWH’s victory over the pagan city and the soon rescue and vindication of YHWH’s people who have experienced distress and hardship within it.[7] This text sees not only YHWH’s destruction of the pagan city, but, following close on the heels of its destruction, the divine rescue of YHWH’s people.[8] This follows precisely what would be expected from the model of eschatological tribulation, a time of tribulation often described through apocalyptic language followed by a time of salvation.

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The second passage alluded to is Isaiah 34 in the third line, here with reference to falling stars:

Heaven shall roll up like a scroll,
and all τὰ ἄστρα (ta astra, the stars) πεσεῖται (peseitai, shall fall)
like leaves from a vine
and as leaves fall from a fig tree.[9]

Matthew reads οἱ ἀστέρες πεσοῦνται ἀπὸ τοῦ οὐρανοῦ (hoi asteres pesountai apo tou ouranou, the stars will fall from heaven), drawing from Isaiah’s πάντα τὰ ἄστρα πεσεῖται (panta ta astra peseitai, all the stars shall fall), though the evangelist uses the plural verb rather than the singular of the LXX. The addition of ἀπὸ τοῦ οὐρανοῦ (apo tou ouranou, from heaven) may be drawn from the first line of Isaiah 13.10; ἀστέρες τοῦ οὐρανοῦ (asteres tou ouranou, stars of heaven).[10] The usage of Isaiah 34 is similar to that of Isaiah 13, both being oracles of divine judgment and destruction of pagan cities, in this case, Edom, and both following the pattern of the destruction of an oppressive nation or city followed by deliverance of YHWH’s people.[11]

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As France notes, the darkness imagery accompanying the destruction of pagan cities extends also to Israel, as seen in Amos 8.9 where it is used not of judgment on pagan nations but on Israel’s northern and southern kingdoms.[12] It is not too far a leap to see Jesus evoking this imagery of city destruction in response to the disciples’ question, using the prophetic language to indicate what is to be destroyed is more than merely an important building, but a power structure in step with pagan Babylon.[13] The imagery of tribulation closely tied to vindication is present both within the larger context of Matthew 24 and will be important as we turn to look at how the context of Matthew 24:29 informs our reading of the crucifixion narrative and the darkness at the cross.


[1] Matt 24.29-30 NRSV; Gk. NA27

[2] Ibid. 334.

[3] Isa 13:10 NETS; Gk. LXX

[4] Adams, Stars. 154.

[5] Ibid. 154.

[6] Wright, People. 354.

[7] Isa 48.20; 52.11-12 cf. Jer 50.6, 8, 28; 51.6-10,45-46, 50-51, 57; Ibid. 356-357.

[8] Pitre, Jesus. 336.

[9] Isaiah 34:4

[10] Adams, Stars. 154.

[11] Pitre, Jesus. 334.

[12] France, Matthew. 922.

[13] Ibid. 923.


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Single-Frame Flashes of Darkness: The Apocalypse of the Cross: Part 16

Apocaylpse of the Cross

Essay Posts

How many times did the audience see flashes of a man in a red jacket before Tyler Durden introduced himself to our narrator on that airplane in Fight Club? Maybe the first time you saw it you missed it. Maybe the second time too. Like subtle hints of where the story is going the single-frame flashes of Tyler can be easily overlooked. The story doesn’t necessarily suffer from their absence. The audience can follow the narrative, connect with the characters, be devastated or enthralled by the unfolding action and never register those split second frame flashes. Yet when they are pointed out, when viewers begin to discuss what they are, why they are there, and what they mean the story takes on a richer meaning. We watch it differently.

Fight Club Tyler Durden Flashes single frame

Innertextual Allusion

When we look at the Gospel of Matthew we find something very similar at work. We have spent the last several post looking at the Old Testament and Pseudepigraphal text which play a role in shaping the context of darkness imagery in Jewish thought and the specific textual traditions from which the evangelist may have drawn. Having looked at these intertextual allusions behind the darkness at the cross I will now transition to the innertextual evidence within Matthew’s Gospel itself. Herein lies the crux of my hypothesis: not only can the death of Jesus be viewed as an apocalyptic event of eschatological tribulation through allusions to Old Testament prophecy and Second Temple Jewish apocalyptic literature within the crucifixion narrative, but Matthew’s Gospel itself prepares for this interpretation through his own apocalyptic material. Much like the flashes of Tyler early in the film leading up to his ultimate appearance, Matthew’s Gospel gives us clues, flashes ahead of time, of the darkness at the cross within the context of the gospel’s apocalyptic material.

Intertext 4 Gospel

Matthew’s Apocalyptic Discourse: Exegesis of the Text

The bulk of Matthew’s apocalyptic material is found within his so-called apocalyptic discourse of chapter 24 (||Mark 13), though some material is also found within Matthew 10.[1] For my purposes I will focus on the specific reference to darkness found within Matt 24:29 and the way it prepares the reader for the darkness at the cross and sets Jesus’ death in the context of apocalyptic imagery and eschatological tribulation. Since there are a variety of views about the precise meaning of this passage, many of which would go far afield from my purpose, I will only briefly situate the relevant verses within the larger context of Matthew 24 as a whole.

The passage begins with the disciples’ admiration of the Jerusalem temple complex (Matt 24.1) followed by Jesus’ prediction of the temple’s destruction (Matt 24.2). This prediction incites the twofold question of the disciples found in v. 3: “when will these things happen [the destruction of the temple], and what will be the sign of your visitation.” The ambiguity of this question’s relation to what follows gives rise to the scholarly debate around this passage within which this allusion is found.

The allusion of darkness is situated at the climax of the entire discourse. Having warned of deception by false messiahs (Matt 24.4-5), wars, famines and earthquakes (Matt 24.6-8), the disciples’ being handed over and mistreated (Matt 24.9), the increase of betrayal and interpersonal violence (Matt 24.10-13), the preaching of the gospel in the nations (Matt 24.14), instructions to flee upon the erection of the desolating sacrilege in the temple (Matt 24.15-20), the great hardship which is to follow (Matt 24.21-22), and a second warning against false messiahs (Matt 24.23-28), Jesus describes the climatic moment that will take place:

“Immediately after the θλῖψιν (thlipsin, suffering) of those days

ὁ ἥλιος (ho hēlios, the sun) σκοτισθήσεται (skotisthēsetai, will be darkened),

and ἡ σελήνη (hē selēnē, the moon) οὐ δώσει (ou dōsei,will not give) τὸ φέγγος αὐτῆς (to pheggos autēs, its light);

the stars will fall from heaven,

and the powers of heaven will be shaken.

Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see ‘the Son of Man coming on the clouds of heaven’ with power and great glory.[2]

The majority of discussion around this text has to do with where Jesus’ response transitions from addressing the disciples’ first question about the timing of the temple’s destruction to addressing their second question about the sign of Jesus’ visitation. More specifically, does (a) Matt 24.29 mark the transition, describing Jesus’ parousia,[3] (b) the transition take place in v. 36 when Jesus begins addressing the “day and the hour”, with v. 29ff describing, in metaphorical and apocalyptic language, the destruction of the temple,[4] or (c) the passage take the duel question of v. 3 to be in apposition and address only the events of the temple’s destruction without mention of a parousia.[5]

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According to R.T. France and Wright, the language of v. 29ff is drawing on Old Testament imagery of sociopolitical upheaval to describe the destruction of the temple in 70 CE. Wright argues Jesus takes the Old Testament language of YHWH’s judgment of the preeminent pagan city of that time, Babylon, and uses it to describe the downfall fated YHWH’s own city, Jerusalem, due to their refusal of Jesus’ message.[6] Adams, who presents a pointed argument against both Wright and France, maintains the apocalyptic language here should be taken, while not necessarily literally, as referring to the actual expectation of cosmic catastrophe associated with the coming of God.[7] He argues while the Old Testament text may have used metaphorical language for city collapse, the use of such imagery developed in the first century to refer to the expectation of actual cosmic catastrophe.[8]

The trouble facing Keener and Hagner is interpreting the passage in such a way that the “immediately” of v. 29 can refer to the parousia while still interpreting vv. 4-28 as referencing a first century CE tribulation.[9] Hagner postulates the “immediately” may be a Matthean addition which does not go back to Jesus but rather reflects the (erroneous) belief of Matthew’s community that the eschaton was imminent.[10] Keener considers either Jesus skips in v. 29 from the first century tribulation to the next eschatologically significant event, namely his return, or Jesus views the whole intermediate period from the temple’s downfall to his parousia as being an extended time of tribulation.[11] He also suggests vv. 4-28 blends the first century tribulation with the eschatological tribulation, so the “tribulation of those days” is referencing not a first century tribulation but one of the end of the age[12] This said however, he does not find the minority position of reading vv. 4-28 as being wholly future to the post-70 CE reader a defensible position.[13]

Though I will not arrive at a hard conclusion about the precise referent of v. 29ff, whether a future parousia or the temple destruction of 70 CE, here it will suffice to recognize what can be agreed upon by both sides of the debate: the passage uses apocalyptic language and metaphor,[14] and contains all the hallmark signs of eschatological tribulation — war, famine, earthquake, interpersonal strife and betrayal, violence, and celestial disturbances[15] — examined above. It is this context, to be examined more closely through the investigation of the Old Testament allusions underpinning the text, which will prove enlightening. Like the flashes of Durden by the copy machine or at the doctor’s office, these reference to darkness earlier in Matthew’s Gospel will prove to be significant in understanding how the darkness at the cross functions and what it says about the death of Jesus.


[1] Allison Jr., “Victory” 17ff.

[2] Matt 24.29-30 NRSV; Gk. NA27

[3] Keener, Matthew. Hagner, Matthew 14-28.

[4] France, Matthew. 901.

[5] Wright, People. 330ff. writing on the Markan parallel.

[6] Ibid. 340.

[7] Adams, Stars. 160.

[8] Ibid. 160.

[9] Keener, Matthew. Hagner, Matthew 14-28.

[10] Ibid. 711-712.

[11] Keener, Matthew. 577-578.

[12] Ibid. 577-578.

[13] Ibid.578.

[14] Wright, People. 340.

[15] Pitre, Jesus. 228ff.


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Caesar is Dead: The Apocalypse of the Cross: Part 15

Apocaylpse of the Cross

Essay Posts

Having looked at both the Old Testament texts (here, here, and here), and Jewish Pseudepigraphical texts the writer of Matthew is possibly drawing upon for his framing of the crucifixion narrative, it would be irresponsible to fail to make mention of the use of darkness within the contemporary Roman literature of the day. The use of darkness with Roman histories serves a variety of functions in relation to the death or demise of great men within the Roman empire. Due to the overlapping imagery at work in this motif of darkness it is worth taking the time to examine it in more detail here before moving forward in our analysis.

Intertext 3 Roman History

Roman Texts

Craig Keener,[1] Allison,[2] Davies and Allison,[3] and Luz[4] each provide extensive lists to Roman texts in their discussion of the darkness at the cross. These texts are worth noting for their use of the darkening of the sun or moon, primarily described as eclipse, as either a bad omen or in context to the death of great men. Referencing Caius Gallus’ advanced warning to his troops that an eclipse “happened in the course of nature” lest they perceive it as a bad omen,[5] Keener notes while the ancients understood eclipses to be caused by the passing of the moon in front of the sun,[6] many still considered them an ill sign.[7] In other texts, as in the record of the death of Carneades (ca. 213-129 BCE), an eclipse could indicate nature’s mourning,[8] or simply the activities of the gods.[9]

Eclipses upon the death of great men is a common theme throughout Roman literature, being mentioned in regard to the death of Romulus, Pelopidas (364 BCE), Julius Caesar (44 BCE), and Augustus (14 CE). Upon the ἀφανισμός (aphanismos, disappearance) of Romulus Plutarch states:

suddenly strange and unaccountable disorders with incredible changes filled the air; the light of the sun failed, and night came down upon them, not with peace and quiet, but with awful peals of thunder and furious blasts driving rain from every quarter.[10]

though Luz argues that this instance is not applicable to the Gospels and the context is quite different.[11] Before the death of Pelopidas both Diodorus Siculus and Plutarch cite an eclipse as a bad omen of his expedition.[12]

In reference to the murder of Julius Caesar and the following Octavian war Pliny records:

Eclipses of the sun also take place which are portentous and unusually long, such as occurred when Cæsar the Dictator was slain, and in the war against Antony, the sun remained dim for almost a whole year.[13]

Similar events are recorded by Virgil, Plutarch, and even Josephus.[14] Intriguingly, Davies and Allison mention the dimming of the sun following Julius Caesar’s death is confirmed by Chinese writers recording around the same time in the Han dynasty.[15] About Caesar Augustus’ death it is similarly recorded in Dio Cassius:

…not a few omens had appeared, and these by no means difficult of interpretation, all pointing to this fate for him. Thus, the sun suffered a total eclipse and most of the sky seemed to be on fire.[16]

Despite these similarities, no clear connection can be made between the use of darkness within Roman literature and that at the cross. Both the lack of specific linguistic overlaps make a direct connection tedious to support. The traditions stand in close enough proximity to warrant mention, though it cannot be seen as the primary influence the evangelist draws upon.

As later Rabbinic texts make clear, darkness accompanying the death of a rabbi was at least plausible within Judaism,[17] making it unlikely that Matthew went outside the confines of Judaism for symbolism to understand the death of Jesus. The strength of the symbolic, textual, and linguistic relationship between Matthew’s gospel and both the Old Testament passages and Pseudepigraphical texts mentioned in previously provide a clearer parallel to Matthew’s imagery without the additional complexities of moving outside of Jewish sources to Roman ones. Strong enough sources for the imagery of darkness exist within first century Judaism as to make moving outside of the Jewish tradition without a sufficiently stronger impetus unnecessary.


[1] Keener, Matthew. 685.

[2] Allison Jr., End. 28-29.

[3] Davies and Allison Jr., Matthew XIX-XXVIII. 621-623.

[4] Luz and others, Matthew. 543.

[5] Livy 44.37.5-7

[6] Diog. Laërt. Lives 7.1.145-146; 10.96; Pliny N.H. 2.7; Dio Cassius 60.26.1-5

[7] Plut. Aemilius Paulus 17.5 (as a cause for sacrifice); Arrian Alex. 3.7.6; 3.15.7; Herodotus 7.37; Diod. Sic. 20.5.5 “an eclipse of the sun that utter darkness set in and the stars were seen everywhere; wherefore Agathocles’ men, believing that the prodigy portended misfortune for them, fell into even greater anxiety about the future” (of military defeat). Keener, Matthew. 685.

[8] “At the time he died the moon is said to have been eclipsed, and one might well say… thereby gave token of her sympathy.” Diog. Laërt. Lives 4.64

[9] Plut. Tim. 28.2; Ibid. 685.

[10] Plut. Rom. 27; cf. Ovid, Fasti 2.492-495; Cicero, Rep. 2.10; 6.22; Livy 1.16

[11] Luz and others, Matthew. 543.

[12] Diodorus Siculus, 15.80; Plutarch Pelop. 31 =295

[13] Pliny, N.H. 2.30.97

[14] Virgil, Geog. 1.466-67; Plut. Caesar 69.3-4; Jos. Ant. 14.309

[15] Davies and Allison Jr., Matthew XIX-XXVIII. 623.

[16] Dio Cassius 56.29.3

[17] b. Sukk. 29a where the death of the Ab Beth din was accompanied by darkness since he was not properly mourned; Allison Jr., End. 28; cf. b. Mo’ed Kat. 32a; Davies and Allison Jr., Matthew XIX-XXVIII. 622.


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Pseudepigraphical Darkness: The Apocalypse of the Cross: Part 14

Apocaylpse of the Cross

Essay Posts

In the last few post I have examined the way the Old Testament stands behind Matthew’s crucifixion narrative and gives a contextual lens through which to understand the use of darkness within the Gospel. The Old Testament stands as the primary source outside of the Gospel from which the Evangelist drew, most notably Exodus and Amos. Yet there is a gulf of time and interpretive distance that lies between the writer of Matthew and the Old Testament texts from which he drew. It is important then to examine those texts which served as closer contemporaries to Matthew’s gospel — texts from the Old Testament Pseudepigrapha and from Roman histories.

In this post I am going to focus on the Old Testament Pseudepigrapha, a loose collection of Jewish texts written between roughly 200 B.C.E. and 200 C.E.. While these texts span a wide range of subjects, genres, and theologies, they help us to understand the way in which the Old Testament functioned in the thought-world of Second Temple Judaism. It is important to see how the same imagery which is used in Matthew was used within the broader Jewish writings of the time. In examining these texts we will see how they draw on the Old Testament text while shaping its imagery in unique ways. Important to this investigation is noting the way in which the Pseudepigraphal texts develop the Old Testament imagery in ways similar to that of Matthew’s Gospel. These texts will give us important insight into seeing the hermeneutical possibilities of Matthew’s darkness.

Intertext 2 Jewish Apocalyptic

Pseudepigraphic Allusions

Pseudepigraphic texts frequently feature darkness in relation to divine judgment,[1] as in the case of the Sibylline Oracles where:

There will be dark night in the mid-hour of day;
the stars and the circles of the moon will disappear from heaven;
The earth, shaken by the turmoil of a great earthquake.[2]

Even more commonly, darkness occurs within the context of eschatological judgment. Since there is a wide range of texts, I will only survey some of the most common ones, acknowledging that they all draw from a similar pool of Old Testament imagery which was widely in use during this period. Most notable is T. Moses:

and the earth will tremble, even to its ends shall it be shaken…
The sun will not give light
And in darkness the horns of the moon will flee.
Yea, the will be broken in pieces.[3]

and the passage in 4 Ezra:

and the sun shall suddenly shine forth at night,
and the moon during the day.[4]

Similar expressions can be found in Sib. Orc. III, 801-802; V, 344-50; T. Levi 4.1; 2 Bar. 10.12; 18.2; 46.2; 77.14; 2 En. 34.3.[5] In all these instances darkness and cosmic upheaval accompanies a time of distress and tribulation within an eschatological context.

In somewhat different usage, Davies and Allison mention both Liv. Pro. Hab. 14 and 4 Ezra 7:50 in reference to a connection between the darkness at the creation paralleling the darkness of close of the eschaton. As stated previously, some connection existed between the darkness of the end of the age and that of creation, as seen here in Liv. Pro. Hab. “they will illuminate those who are being pursued by the serpent in the darkness as from the beginning.”[6] and 4 Ezra where at the end:

…the world shall be turned back to primeval silence for seven days, as it was at the beginnings; so that no one shall be left

Also worth comment is Allison’s mention that “the sun and moon were darkened, and there was thick darkness for seven days”[7] upon the death of Adam recorded in T. Adam, a 4th or 6th century CE text of Christian redaction. Interestingly though, the tradition appears also within Adam and Eve, an earlier text of the first century CE which is free from Christian influence.[8] Only moderately related, darkness also accompanies the ascent of Enoch to the highest heavens in 2 Enoch 67.[9]

These mentions of darkness serve to illuminate the wide usage of cosmic upheaval, in particular darkening of the sun and moon, within texts at the time of Matthew’s composition. This pervasive use of darkness throughout eschatological texts, many featuring the type of eschatological tribulation previously discussed, strengthens the eschatological context for the darkness at the cross. While there is no dependence of Matthew’s Gospel on these texts, it shows that the darkness, in an eschatological sense, was a common theme within the writings of this period.


[1] Keener, Matthew. 685.

[2] Sib. Or. 4.56-58 OTP

[3] T. Mos. 10.4-5

[4] 4 Ezra 5.4-5

[5] Allison Jr., End. 29.

[6] Liv. Pro. Hab. 14

[7] T. Adam 3.6

[8] Ibid. 28.

[9] Ibid. 28.


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Darkness in the Old Testament: The Apocalypse of the Cross: Part 13

Apocaylpse of the Cross

Essay Posts

In my previous two post, I discussed the Old Testament allusions present within Matthew’s crucifixion narrative as it relates to the darkness at the cross. I have looked at the Exodus account and Amos 9:1 as the primary Old Testament passages being alluded to in Matthew’s crucifixion narrative. I concluded that due to its linguistic and textual parallels, Amos 9:1 is the most convincing Old Testament allusion for the Gospel writer to be drawing upon. Having examined those texts it is still important to look at those other Old Testament passages that many have given shape to the imagery of darkness in Jewish apocalyptic thought.

Intertext 1 Old Testament

There is a wide spectrum of secondary Old Testament texts which give further context to the darkness at the cross. I will here only look at those which are most pertinent or which will not receive treatment elsewhere, since a variety of these will be looked at within the context of innertextual parallels and they lack a linguistic relation as strong as Amos 8:9-10.

Deuteronomy 28.29, “you shall be groping about at μεσημβρίας (mesēmbrias, midday) as a blind person would grope in τῷ σκότει (tō̧ skotei, the darkness),” is significant as it may stand behind the Amos passage, as well as being in the context of Deuteronomic curses.[1] Less credible is the connection to the LXX of Zech 14.6-7, even though Zech 14.5 forms the basis of 27.51-3.[2] Similar prophetic texts of darkness in the context of judgment include Jer 13.16, 15.9, where “the sun set for her while it was yet midday;” Zeph 1:15, “a day of darkness and gloom;” Amos 5.18, 20, where the Day of YHWH is “darkness, not light;” and, as will be looked at in a different context, Joel 2.2, 10; 4.15 (LXX); and Isa 13.9-16.[3]

Requiring only brief mention is the reference in Davies and Allison to Genesis 1.2, “σκότος (skotos, darkness) was over the abyss,” and the connection they make between creation and eschatology,[4] a theme which will be noted again briefly in the discussion of pseudepigraphic texts. While this theme is not pertinent to this study here, it is significant to note that Judaism saw the eschatological deliverance in terms of a new beginning or new creation, and as such the allusion to creation in an eschatological context would not be out of place.[5]

Having looked at the Old Testament sources Matthew’s author may have been drawing upon, I will now be able to turn to those texts that made up the world of second temple Judaism, Jewish Apocalyptic Literature, and see how their use of darkness functions and makes up the world in which Matthew was writing.


[1] Stuart, Hosea. 385.

[2] Davies and Allison Jr., Matthew XIX-XXVIII. 622.

[3] Allison Jr., End. 28.

[4] Davies and Allison Jr., Matthew XIX-XXVIII. 621.

[5] W. D. Davies and Dale C Allison Jr., A Critical and Exegetical Commentary on the Gospel According to Saint Matthew Vol. 1, Introduction and Commentary on Matthew I-VII (Edinburgh: Clark, 1988). 153.


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The Day of Darkness: The Apocalypse of the Cross: Part 12

Apocaylpse of the Cross

Essay Posts

In my last post I laid out the context within which I would begin to look at the Old Testament allusions within Matthew’s crucifixion narrative. Then I  looked at the relationship between the use of darkness in the book of Exodus and the death of Jesus. While I agreed the Exodus text provides some background for the judgment language of the darkness and adds to the over all Old Testament context of the crucifixion narrative I argued there was enough ambiguity within the allusion that the Exodus account most likely is not the primary allusion standing behind Matthew’s meaning of the darkness. In this post then I will look at another Old Testament text, found in Amos, upon which Matthew may be more heavily drawing.

Intertext 1 Old Testament

Allusion to Amos 8:9-10

Most scholars comment upon Amos 8.9-10’s relation to Matt 27.45 due to linguistic and thematic similarities. Moo cites the particular significance of Amos 8:9 as an indication of the darkness’ meaning related to the eschatological Day of YHWH.[1] Brown similarly cites the significance of this reference for understanding the verse through the lens of “Day of YHWH” imagery regarding judgment and punishment.[2]

And it will come to pass on that day, says the Lord,
and ὁ ἥλιος (ho heœlios, the sun) will go down at μεσημβρίας (meseœmbrias, noon),
And τὸ φῶς (to phoœs, the light) συσκοτάσει (syskotasei, will become dark) ἐπὶ τῆς γῆς (epi teœs geœs, upon the earth) in the daytime.
And I will turn your τὰς ἑορτὰς (tas heortas, feasts) into mourning
and all your songs into lamentation.
And I will bring sackcloth on every loin
and baldness on every head.
And I will make him like the mourning for a ἀγαπητοῦ (agapeœtou, loved one)
and those with him like a day of suffering.[3]

136.The_Prophet_AmosThe main linguistic parallels are Amos’ συσκοτάσει (syskotasei, will become dark) to Matthew’s σκότος (skotos, darkness) and the use of ἐπὶ…γῆν (epi… geœn, over… land). The verbal overlap is only moderate. The connection is weakened by the inexact noun/verb correspondence and though συσκοτάζω (syskotazoœ, to darken) is relatively rare, being used only 11 times in the Septuagint, σκότος (skotos, darkness) is much more common, appearing 31 times in the New Testament.[4]

This allusion gains greater strength by the larger context of the passage. Though not a linguistic tie, both Amos’ μεσημβρίας (meseœmbrias, noon) and Matthew’s ἕκτης ὥρας (hekteœs hoœras, the sixth hour) refer to the same time of the day.[5] Similarly Amos refers to the turning of their τὰς ἑορτὰς (tas heortas, feasts) into mourning, and the crucifixion account is also during a festival (ἑορτἠ, heortê; cf. Matt 26.5; 27.15).[6] Moo mentions the parallel of Amos’ “mourning for an only son” which could very well have been seen as a reference to Jesus.[7]  Matthew has already used the word ἀγαπητοῦ (agapeœtou, beloved) previously to refer to Jesus in both occasions of the voice from heaven (Matt 3.17; 17.5), as well as within his quotation of Isaiah 42 (Matt 12:18).[8]

O’Brien goes on to identify the further connection between Mark and the Hebrew of Amos, noting that Mark’s σκότος ἐγένετο ἐφ᾿ ὅλην τὴν γῆν (skotos egeneto eph’ holeœn teœn geœn, darkness over the whole land) is a faithful literal translation of the Hebrew וְהַחֳשַׁכְתִּ֥י לָאָ֭דֶץ (wᵉhaḥᵃšaḵtı̂ lāʾāreṣ, darken the earth).[9] Given this, as Matthew does not deviate except to change ὅλην` (holeœn, the whole) to πᾶσαν (pasan, all), the connection to the Hebrew text remains. In Hebrew the contextual parallel to feasts (֝חַגֵּיכֶם ḥaggêḵem) remains, as does the reference to the only son with יָחִ֔יר (yāḥı̂ḏ, only son), which is always translated ἀγαπητός (agapētos, beloved) in the LXX.[10] These linguistic and contextual parallels make a strong case for Amos 8.9-10 being the intended allusion behind Matthew’s text.[11]

Accepting this, how this allusion casts light on the meaning of the darkness can now be seen. Amos 8:9-10 is in the context of the Day of YHWH, a technical term for the transition between the present age and the age to come, the messianic age.[12]  The passage begins with the linguistic marker בַּיּ֣וֹם הַה֗וּא (bayyôm hahûʾ, on that day), referencing a time in the indefinite, yet certain, future, setting the verse within the context of eschatological activity.[13] Amos 8:2 states “The end has come upon my people Israel,” setting the context as judgment, with 8:8-10 featuring the darkness, earthquake, and divine punishment characteristic of eschatological tribulation and the inauguration of the new age.[14]

Amos 9.1 features the destruction of the temple and the taking of the dead out of Sheol, both events at least alluded to by the crucifixion passage’s tearing of the temple veil (Matt 27.51), and resurrection of the righteous dead (Matt 27.52-3).[15] The allusion to Amos 8.9-10 is supported both linguistically and contextually and gives significant support to the hypothesis of eschatological tribulation being in view for the evangelist’s portrayal of the darkness of the crucifixion, adding to Matthew’s narrative the broader context of eschatological judgment and the Day of YHWH motif which was so prevalent within apocalypticism of the day.


[1] Moo, The Old. 343-344.

[2] Brown, Death. 1035.

[3] Amos 8.9-10

[4] O’ Brien, Scripture. 110.

[5] Ibid. 111.

[6] Ibid. 111.

[7] Moo, The Old. 343.

[8] O’ Brien, Scripture. 111.

[9] Ibid. 111.

[10] Ibid. 111.

[11] Gos. Pet. 5.15 seems to have picked up on this allusion, using both “midday” and “sun.” Davies and Allison Jr., Matthew XIX-XXVIII. 622.

[12] Allison Jr., End. 29.

[13] Douglas K Stuart, Hosea-Jonah, Word Biblical Commentary (Waco, Tex.: Word Books, 1987). 385.

[14] Allison Jr., End. 29.

[15] Moo, The Old. 343.


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Under the Darkness of Exodus: The Apocalypse of the Cross: Part 11

Apocaylpse of the Cross

Essay PostsIntertextual Allusions

As I laid out in my previous post, in the upcoming posts I will begin by looking at the viable intertextual allusions and references, that is references to texts outside of Matthew’s gospel. I will first examine the Old Testament texts standing behind Matthew and then moving to consider some of the secondary pseudepigraphic and Roman texts, which cast light on the meaning of the darkness.

Old Testament Allusions

Intertext 1 Old Testament

In examining allusions to darkness in the Old Testament scriptures, it is important to note how the earliest records of Jesus crucifixion present the death of Jesus being, as it were, “in accordance with the scriptures.”[1] The first questions that pops into most readers minds, either with a feeling of anticipatory excitement or reserve incredulity, is, “Which verses?” But Paul, the earliest to write on this tradition, does not cite which particular Old Testament passages gave meaning to Jesus’ death.[2] While lacking a cut and dry chapter and verse reference, the accounts of Jesus’ death still bear signs that very quickly within the formation of the passion account the Old Testament scriptures were being employed to demonstrate Jesus’ death in relation to the Jewish scriptures and to fill the crucifixion with the theological meaning the first Christians found there.[3]

While examining the Old Testament texts alluded to by the darkness it is important to remember this stands within a broad tradition of seeing the death of Jesus in accordance with the Old Testament scriptures, as well as to bear in mind these references fit within a larger framework of several forms of allusion, most notably to the Isaianic Servant Songs, Zechariah 9-14, the Lament Psalms, and sacrificial imagery,[4] all of which are at work in the crucifixion narrative.

Allusion to Exodus 10:22

Moses The Ten Commandments

The first Old Testament allusion I will explore is that to the darkness in the Exodus account. I have already touched on this use of darkness in brief in my post on the extend/historicity of the darkness. Here than I will look more closely at the viability of this allusion caring a heavier exegetical weight for how the darkness of Matthew should be interpreted.

Then the Lord said to Moyses, “Stretch out the hand towards heaven, and let there be darkness over the land of Egypt, palpable darkness.” So Moyses stretched out the hand toward heaven, and there was darkness (ἐγένετο σκότος, egeneto skotos), gloom, hurricane, on all the land (ἐπὶ πᾶσαν γῆν, epi pasan geœn) of Egypt for three days. And no one saw his brother, and no one rose up from his bed for three days. But for all the sons of Israel there was light in all places where they were dwelling.[5]

Matthew’s texts bears two similarities to the Exodus reading: first the use of “there ἐγένετο σκότος (egeneto skotos, was darkness)” and second the phrase “ἐπὶ πᾶσαν γῆν (epi pasan geœn, on all the land)” asncompared to Matthew’s “σκότος ἐγένετο (skotos egeneto, darkness came)”  and his “ἐπὶ πᾶσαν τὴν γῆν (epi pasan teœn geœn, over all the land).” Arguably more significant, as I discussed previously, is Matthew’s change to ἐπὶ πᾶσαν (epi pasan, over all) from Mark’s ἐφ᾿ ὅλην (eph’ holeœn, over the whole). This gives Matthew’s text a greater similarity to the Septuagint reading of Exodus than Mark’s text.[6] Donald Senior sees this change as possibly inspired by the existing similarity of the Markan text to Ex. 10.22 suggesting to the evangelist behind Matthew to further edit toward that text by including a standard LXX phrase, ἐπὶ πᾶσαν τὴν γῆν (epi pasan teœn geœn, over all the land).[7] Kelli O’Brien, on the other hand, does not see this change as a move toward the Exodus text, and, given its lack of reference elsewhere in the New Testament, does not find it a defensible allusion.[8]

The viability of the allusion to the plague of darkness in Exodus finds its strength in sharing a similar Passover context with the crucifixion.[9] Connection has been made between the exodus of Israel and the crucifixion as Jesus’ exodus, though Moo challenges the close connection between the darkness and the exodus, stating they are not synonymous and the darkness at the cross serves a different purpose than the sign of darkness over Egypt.[10] While Senior argues the possible allusion to the Exodus text calls to mind the activity of YHWH and is an indication of the “tension and judgment that the death scene certainly includes,” he is quick to add this does not mitigate against a more eschatological reading.[11]

Given the ambiguity inherent to the text:

(a) it is unclear how closely the darkness of the Exodus account is associated with Passover

(b) there is disagreement about whether Matthew is editing toward the text of Exodus

the Exodus citation is most likely not the primary referent of Matthew’s meaning. While it adds to the overarching judgment imagery and the inclusion of the standard ἐπὶ πᾶσαν τὴν γῆν (epi pasan teœn geœn, over all the land) phraseology elevates the Old Testament imagery of the text,[12] it is best not to lean too heavily on this passage for understanding of the darkness at the cross.


[1] 1 Cor 15.3; Mark 9:12; 14.49; Matt 26.54, 56

[2] J. Marcus, “The Old Testament and the Death of Jesus: The Role of Scripture in the Gospel Passion Narratives,” in The Death of Jesus in Early Christianity, ed. John T Carroll and Joel B Green (Peabody, Mass.: Hendrickson Publishers, 1995). 205-206.

[3] Ibid. 206.

[4] Moo, The Old.

[5] Ex. 10.21-23 NETS; Gk. LXX

[6] Brown, Death. 1036.

[7] Senior, The Passion. 293.

[8] Kelli S O’ Brien, The Use of Scripture in the Markan Passion Narrative (London: T & T Clark, 2010). 282.

[9] Brown, Death. 1035.

[10] Moo, The Old. 343.

[11] Senior, The Passion. 294.

[12] Brown, Death. 1036.

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