JSOTSup Journal for the Study of the Old Testament Supplement Series JTS Journal of Theological Studies. Gurtner, The Torn Veil: Matthew's Exposition of the Death of Jesus (Cambridge: Cambridge University Press, 2007). Wright, The Resurrection of the Son of God, Christian Origins and the Question of God, vol.
This reading is more concerned with understanding the conclusion of the Gospel of Matthew in light of the New Testament epistles than in light of the Matthew Gospel account. Consequently, this interpretation forces a reading of the pericope in Matthew that is alien to Matthew's literary intent. Thus, there seems to be (1) categorical overlap and (2) other interpretive appropriations of the text that need to be examined.
W. Wenham
Second, he wants to connect the resurrection of the saints with the justifying resurrection of Jesus from the dead in Matthew 28:1-10. Discussion time', however, is the turn in which the Gospel readers are told the events that make up the story. The "setting" of the narrative is intended by the author to elicit a desired response from the readers; distinctiveness of.
41 Kingsbury adds a third (for him it is the second of three) meaning of the signs surrounding Jesus' death. He argues that the centurion's confession points to this fact: the cross marks the end of Jesus' earthly ministry and the end of the temple cult as the "place" of salvation. He later claims that the resurrection of the sleeping saints caused the resurrection of Jesus.
T. France
This exclusion contributes to placing undue interpretative emphasis on each of the individual omens in Matthew 27:51-54. The “lesser” resurrection of the saints proleptically anticipates the gospel mission to the ends of the earth (Matthew 28:16-20). That is, the resurrection of the sleeping saints chronologically belongs in Matthew 28, after Jesus' resurrection from the dead.
Their main difference is in the suggested sequence of signs after the surrender of Jesus to. The entirety of the resurrection scene has been moved to the account of Matthew's Gospel according to the German translation. Senior suggests that the signs in Matt 27:51-54 are the author's polyvalent interpretation of Jesus' death.
For a thorough treatment of the tearing of the temple veil in Matthew's Gospel narrative, see Daniel M. Matthew's purposeful narrative strategy that informs the composition of Matthew 27:51–54 has obscured the interpretation of the pericope.
For Reformed and Baptist understandings of the New Covenant, see Pascal Denault, The Distinctiveness of Baptist Covenant Theology: A Comparison between Seventeenth Century Particular Baptist and Paedobaptist Federalism (Birmingham, AL: Solid Ground Christian Books. Denault demonstrates that Reformed Baptists insisted that the covenant of grace it never had an external administration that included unbelievers under the Old Testament, but that it was a promise of the New Testament to save God's chosen people, which was gradually revealed under the Old Testament and formally fulfilled by the death of Jesus in the New Testament. The covenant of grace is God's promise, extended immediately after the fall in Genesis 3:15, to save his chosen people because of Jesus' work in the covenant of salvation in which he fulfilled the law that Adam failed to keep in the covenant work.
The new leadership will result in a new covenant that will result in permanent, new protection for God's people. The new heart comes to the exiles by the Spirit of God in Ezek 36. The role of the Spirit is prominent in the vision of dry bones – the Spirit creates people from nothing when not even a heart of stone exists.
Thus shall all the trees of the forest (peoples of the word) know: 'I, the Lord, have lowered the high tree and raised up the low tree. But not to confuse the people, the restorative cleansing is for the exaltation of the name of Yahweh, not for the inherent worth of Israel (Ezek. 36:32). Moreover, Dempster notes that the spiritual condition of the people requires nothing less than a restorative resurrection.
In Ezek 37 in the LXX, the prophet evmfu,shson against the wind; the auxiliary structure in this prophetic passage is eivj tou.j nekrou.j tou,touj. The auxiliary structure is auvtoi/j; the form of the structure is verb plus dative object. The end result of cleansing and restoration is that the people will know that Yahweh is God: “The nations shall know that I am the Lord, says the Lord God, when through you I vindicate my holiness before their eyes.
Throughout Ezekiel, the revelation of God's salvation comes to God's people by means of "the word of the Lord", as it happens throughout the entire biblical story.18 As God revealed Himself earlier at Sinai through his word (Exodus and as God ). would reveal himself in the future on a hill outside Jerusalem through the eschatological Word (Matt 27:54; cf. Rom 10:17).19 For Ezekiel, resurrection from the dead is compared.
LXX)
47 This is the only reference to the opening of graves/tombs in the entirety of the Old Testament narrative. Detailed examination of the two Greek texts shows that an earthquake preceded the resurrection of those on board the Ezekielian bones as well as in the polls. As in the Gospel of Matthew, the revelatory earthquake and the resurrection of the dead in the paintings are evidence of the Christological identity of Jesus.
Matthew's premises are loaded with images and the structure of his narrative.66 Matthew 27:51-54 refers to the whole of Ezekiel 36-37 with images that populate the scene of Jesus' death on the cross. Theology not only determines the composition of Matthew's narrative, but also Matthew's interpretation of the Old Testament. Therefore, the second chapter argued that a proper understanding of Matthew 27:51-54 required an examination of the translation of the pericope.
The third chapter suggested the failure to observe the abundance of connections of the linguistic thought of Matthew 27:51-54 with the obscured interpretation of the pericope Matthew 37:1-14 (LXX). Examination of the textual evidence of the LXX reveals that the dry resurrection vision in Ezekiel 37:1-14 is close to the compositional background of Matthew 27:51-54. For literary texts such as the Gospel of Matthew, the meaning embedded in the structure of the material of the Gospel of Matthew is captured sequentially as the narrative progresses.
Scaer suggests that each of the five discourses builds on the foundation of the previous ones to culminate in the narrative of Jesus' death and resurrection. For a recent treatment of the macro-syntactic structure of Matthew's Gospel, see Weren, Studies in Matthew's Gospel, 22-41. 36 A theological reading of the Scriptures requires that attention be paid to the final form of the Matthew Gospel narrative.
The structural placement of Matthew 27:51-54 helps explain the detail(s) that are intricately woven into the fabric of the death-resurrection conclusion of the gospel narrative.
This finding reveals the importance of Jesus' death, but not the resurrection of the saints, which is emphasized in the Gospel narrative during the scene of death and resurrection. The unity of the scene of death and resurrection is noticeable in Matthew's compositional intentionality in the arrangement of temporal additions throughout the conclusion of the death and resurrection of the Gospel narrative. 57 Hill notes allusions to the Old Testament, especially Ps 22, in the death and resurrection scene in Matthew's Gospel narrative.
The "lesser" resurrection of the saints proleptically predicts the "greater" resurrection of Jesus (Mt 28:1-10) in the narrative of Matthew's Gospel. 4 He argues that this is evident from "the use of Christological titles such as King of the Jews, Christ, Son of God" in the death and resurrection scene. Through Mary, the Son of God - the son of man - was born from David's seed (cf. Mt 1:1).
Similarly, when writing about the centrality of the incarnation of the Son of God, Bavinck says, "If. The signs in Matthew 27:51-54 emphasize Matthew's Christological portrait in the death-resurrection scene of the Matthew Gospel narrative. The compositional structure of the whole death -the resurrection scene (Matthew coupled with Matthew 27:51-54's deliberate placement in death-.
The mission of the Son of God (Mt 28:16-20) is proleptically revealed on the hillside outside Jerusalem in the conversion of the soldiers (Mt 27:54). The conversion of the Gentiles in the narrative of Matthew's Gospel (Mt 27:54; cf. is the fulfillment of Jesus' prophecy. God is inserted into the narrative as a response to the death of the Son of God.
Gurtner, The Ton Veil: Matthew's Exposition of the Death of Jesus (Cambridge: Cambridge University Press. However, Beale mistakenly moves the resurrection of many saints (Matt. 27:52b-53) into the Matthew Gospel account. Contrary to the ridicule of passers-by (Mat. 27:40) and of the chief priests (Mat. 27:42), the Son of God did not come to save himself.
CONCLUSION
Lexical thought links compared to Matthew 28:1-15 reveal a parallelism where Matthew emphasizes the death-resurrection scene of Jesus as setting up the resurrection of the saints in Matthew 27:52b-53. First, the velum scissum (Matthew 27:51a) partially fulfilled the Beatific Vision in Matthew's Gospel account, making the inaccessible God accessible and visible (Col 1:15; 2 Cor 4:4).2 The centurion's response and those with him in the series of revealing signs—avlhqwj qeou/ ui`o.j h=n ou-toj (Matthew 27:54)—returns the reader to the words of Jesus in the Sermon on the Mount, maka,rioi oi` kaqaroi . Jesus' death removed the visible symbol of the Old Covenant and ushered in a new era.
Therefore, this thesis did not trace the concept of the beatific vision in the Matthew gospel narrative and its links with the death-resurrection scene (Matt. However, the beatific vision is partially realized in the death-resurrection of the Jesus (Matt 1) :18-25; cf. John 1:14. The end of the ages has come: an early interpretation of the suffering and resurrection of Jesus.
The Messiah's Death: From Gethsemane to the Grave - A Commentary on the Passion Stories in the Four Gospels. The International Critical Commentary on the Holy Scriptures of the Old and New Testaments, vol. The Use of O Cristos in the Passion Narratives." In Jewish Eschatology, Early Christian Christology, and the Testaments of the Twelve Patriarchs: Collected Essays of Marinus De Jonge, 64-86 .
The Resurrection of the Saints (Matthew 27:51b-53): A Study of the Theology of the Matthew Passion Story.” Th.D. From Death to Life: A Study of the Doctrine of Resurrection in the Old Testament. New Testament Literary Criticism.” In Handbook to Exegesis of the New Testament, edited by Stanley E.
Unity and Continuity in Covenant Thought: A Study of the Reformed Tradition for the Westminster Assembly.
