Reading Wright, RSG, Chapter 15
Earthquakes and Angels: Matthew
I continue The Resurrection of the Son of God in Chapter 15, pp. 632-46. This chapter covers the Easter passages in Matthew, including a couple of curious items that Matthew includes around Jesus’ death.
Only Matthew has earthquakes and only Matthew includes the mysterious rising of some saints at the death of Jesus (?), but not coming out of their tombs until after Jesus’ resurrection (27:51b-53). What does one do with this latter story? To consider possible answers, we need to understand a bit more about Matthew.
It is important to remember Matthew’s purpose in writing his book. We have tended to vastly oversimplify the Gospels using one-word summaries—Matthew: king; Mark: servant; Luke: man; John: God. After taking the multiple classes on Gospels, I concluded that while a nice memory technique, a single-word summary does not capture the purpose. Matthew is writing to a Jewish audience (Abrahamic covenant) presenting Jesus as the fulfillment of the Messianic (Davidic) promises, announcing Jesus as the promised Messiah and thus the inauguration of the kingdom of heaven.
This is why Matthew’s genealogy in chapter 1 begins with… son of David, son of Abraham (1:1)—Matthew is demonstrating that Jesus is the fulfillment of the covenants with David and Abraham. The genealogy itself is 3 sets of 14, which is the numerical value of David’s name (David in Hebrews adds up to 14). Matthew is bursting with “to fulfill” statements (e.g., 1:22; 2:15, 17, 23; 3:15; 4:13 just in the first four chapters)—forcing the reading to ponder what Jesus is fulfilling.
Consider that the magi (Gentiles) visit Jesus at the start of the story (2:1-12) and Matthew ends his book (28:19-20) with announcing the fulfillment of Psalm 2 (+ Dan 7:14)—the nations are the inheritance of Jesus—Matthew has ‘wrapped’ his book with an implication that in Jesus both the promise to Abraham to be a blessing to the nations and the promise to David to inherit the earth is fulfilled!
In other words, Matthew is announcing Jesus as the Davidic king and the Abrahamic blessing. The story of Israel is fulfilled in Jesus. And we are to go announce this good news to all the nations!
I hope you can see that the one-word summary “king” is a bit understated. It’s kind of like summarizing the story of Snow White with the one-word “princess.”
Ok, back to Wright and this odd saints-resurrection passage in 27:51-53. This is certainly not a final resurrection for these saints (i.e., they will die again); that happens at the final resurrection (p. 635). This is one of the very odd passages that suggest authenticity. If you were making the resurrection story up, why invent these saints? Nothing is said or explained. We get nothing in Acts or the epistles that reference these ‘saints.’ It’s one of those example stories of ‘Here it is, I don’t know what to make of it, but this is what happened.’ Wright notes a few Old Testament passages, Ez. 37:12-13 and Is. 26:19 that Matthew could have as a background to these stories, but first-century Jewish interpretation had understood these passages to refer to the final resurrection. Perhaps Matthew has included this story as a fulfillment of the promise that Yahweh would “open your graves and lead you out of your graves” (p. 633, Ez. 37:12-13). But like Lazarus, these risen saints would die again. Matthew doesn’t explain why he has included this story. We will have to remain puzzled (p. 636).
We also have the two stories about the guards on the tomb (27:62-66; 28:11-15). Wright makes a few observations on these passages on pp. 636-39. If, as the skeptics argue, resurrection in the first century was about exaltation and not a bodily resurrection, why would you guard the tomb and why address questions of an empty tomb (p. 638)? The fact you’d guard the tomb and claim the disciples stole the body suggests first-century Jewish belief on resurrection, and the claim of the early Christians, included a resurrected body! Matthew’s inclusion of this indicates the likelihood that this rumor—the disciples had stolen the body—had been circulating already. Contrary to the skeptics, who argue the empty tomb was a ‘late invention,’ it is more likely that this was an explanation that had been making its rounds already.
Small sidebar in case the skeptic’s case is not clear. The way the skeptics see the resurrection stories unfolding is something like (modified p. 639):
Jesus dies, disciples are crushed.
Overwhelmed with grief, they think on the words of Jesus and this creates hope in their heart that he was exalted. Perhaps some had “visions” of seeing him. But there is no belief in resurrection.
They began to speak of his exaltation and over time this was misunderstood by others as actual “resurrection.”
Others began making resurrection more concrete—one needed post-resurrection appearances, so stories of Jesus’ appearances were created and circulated.
A resurrection requires an empty tomb (this around the Gospel writing in the 60s). The skeptics claim this is why Paul in 1 Cor. 15 does not mention the empty tomb but Mark does. Between these times (mid-50s—mid-60s) it began to circulate.
But the empty tomb needed an explanation by those against Christianity, so they argued the disciples stole the body.
Other Christians, hearing this, made up the explanation that the guards were bribed into saying the disciples stole the body.
Matthew then weaves these explanations into his gospel.
The skeptics have a dizzying intellect. But if one does not believe in a bodily resurrection, then one must attempt to explain what we have in the New Testament stories. Props for creativity! Now back to our regular programming.
I appreciated Wright’s observations on the stone and seal on the tomb (27:60; p. 640). He suggests this may be an echo of Daniel 6, where Daniel is placed in the lion’s den, a stone covers it, and King Darius seals it (Dan. 6:17). Daniel is then delivered—vindicated—the next morning. Note what follows Daniel 6—prepare for profundity—Daniel 7. The coming of the Son of Man to receive authority and power (Dan. 7:13-14; compare to Matt. 28:18)! Jesus is the true Son of Man, vindicated by God, because he is the truly faithful Man. Lovely parallel. As Daniel’s faithfulness in the lion’s den, so the Son’s faithfulness on the cross.
We again meet women witnesses of the event—no men are present (28:1). This time the angel is angelic (28:3). The women run away in fear, but do tell the disciples (28:8). We get a curious statement by Matthew in 28:17 that “some doubted.” Wright notes this as a mark of authenticity (p. 643). It is mentioned and then just left there. No resolution.
Wright concludes by observing that Matthew’s resurrection stories are both consistent with his Jewish presentation of Jesus as the fulfillment of the Davidic and Abrahamic covenants and contain unusual elements that suggest historicity (women, fear, doubt). There is no suggestion in Matthew of a ‘metaphorical’ resurrection. It is very bodily.
Next time we will turn to Luke.
Good information! Looking forward to your next piece Josh. I
Well written, but a little difficult to follow at times. Wonderful that you are taking this deep dive into the resurrection.