What Destruction Owes

In those days, the earth will give back what has been entrusted to it, and Sheol will give back what has been entrusted to it, and destruction will restore what it owes.

For in those days, my Chosen One will arise and choose the just and holy from among them, for the day on which they will be saved has drawn near.

And the Chosen One in those days will sit upon my throne…

1 Enoch 51:1-5

And and and and and after his resurrection

This past week I shared the macro and micro literary structures of the final narrative section of Matthew's Gospel (here and here). Today I want to highlight a pericope within one of the micro literary structures of that final narrative section: Matthew 27:51-56. More specifically, I want to pinpoint verses 51 to 53. 

As I noted in a previous post, the micro-structure of that section looks like this:


a)  27:51 —> Behold (i.e. “Look” or “see”): The veil is torn (and) >> the earthquake (and) >> the rocks are split (and)
     
     b)  27:52 —> the tombs are opened and “many” bodies of the saints are raised

     b’)  27:53 —> those from the tombs appeared to "many" in the Holy City after Jesus’ resurrection

a’)  27:54-56 —> The guards (and) Mary magdalene (and) Mary of James and Joseph (and) the Mother of the sons of Zebedee beheld (i.e. saw) the earthquake and “the things that were done”

An English translation of verses 27:51-53 say this:

And behold, the curtain of the temple was torn in two, from top to bottom, and the earth shook, and the rocks were split, and the tombs also were opened, and many bodies of the saints who had fallen asleep were raised, and coming out of the tombs after his resurrection they went into the holy city and appeared to many.

The Greek text underlying this translation is this:

καὶ ἰδοὺ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη ἀπʼ ἄνωθεν ἕως κάτω εἰς δύο, καὶ ἡ γῆ ἐσείσθη, καὶ αἱ πέτραι ἐσχίσθησαν, καὶ τὰ μνημεῖα ἀνεῴχθησαν καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἠγέρθησαν, καὶ ἐξελθόντες ἐκ τῶν μνημείων μετὰ τὴν ἔγερσιν αὐτοῦ εἰσῆλθον εἰς τὴν ἁγίαν πόλιν καὶ ἐνεφανίσθησαν πολλοῖς.1 

If we are reading sections b and b' carefully, whether in English or Greek, it becomes apparent that this is one long sentence connected with the word "and" many times. It should also be equally apparent that somewhere within this lengthy sentence there are likely two distinct days of events being described. What is not clear is the event taking place on a different day than the day of crucifixion. All of the listed events are lumped together, giving the impression that all of them occurred either on the day Jesus was crucified, or all of them occurred "after his resurrection."

This is how I imagine these events taking place: The curtain of the temple was torn, the earth quaked, and the rocks were split on the day Jesus gave up his spirit. Then, on the "third day" when Jesus was raised from the dead-ones in Hades, the tombs were opened, and many bodies of the saints were raised up to life again, and they came out of the tombs after his resurrection and went into the holy city to appear to many.

These saints may or may not be representatives of the first resurrection (Rev. 20:5) mentioned elsewhere in Holy Scriptures. This resurrection account might not be the historical fulfillment of that "first resurrection" either. It might be. It might not be. I'm largely indifferent; although with a gun to my head and ten seconds to say more, I'd say the "first resurrection" of Revelation is far more likely to be a reference to this first resurrection in Matthew 27:52-53. As to how it all fits together, I don't have a comprehensive set of answers, nor do I care to ever have one. I can, however, confidently assert that this event points out the power of what Christ accomplished through his resurrection from the dead-ones.

After his resurrection (μετὰ τὴν ἔγερσιν αὐτοῦ), many bodies of the saints who had died were raised with Jesus. At that time, they were obviously not yet raised to heaven. For this first event, they were not merely raised spiritually either (also, obviously). They were previously alive in a place known as the unseen realm of Sheol/Hades, but for the first time in human history they were released from bondage. At that punctiliar point in time, many among the dead-ones were raised along with Jesus, and life was given to their mortal bodies again (i.e. their fleshly "bodies" were "raised" to life again). Since we don't know what happened to their fleshly bodies after that time mentioned in Matthew 27:52-53, at least not any more than we know what exactly happened to Jesus' flesh and bodily organs after this time (and yes, I am aware of how much philosophical speculation has occurred throughout Christian traditions in that regard), I am simply not going to speculate further. But it is safe to believe that once they were raised to eternal life with Jesus (whenever that was), they still remain alive today. 

Did their fleshly bodies ascend to heaven? 

Did their fleshly bodies decay again after age, followed by ascension into heaven as "spiritual bodies," as Saint Paul says (whatever he meant)? 

Who knows? 

Does a precise answer to that even matter?

I believe that Christian traditions are sufficient to guide people along a path of discovering helpful answers to those questions, without everyone ever collectively needing to know absolutely everything for certain.

What matters to us now is that a human being has been raised from the dead-ones of Sheol/Hades! 

And that human being was Jesus of Nazareth! 

And by the power and authority of Jesus, many dead have been raised with him!

And that event initiated a transfiguration of authority over the cosmos! 

It may also be worth pointing out that this brief event mentioned in Matthew 27:52-53 does not define what "resurrection" means. "Resurrection" is a term that could describe a lot of things. But that shouldn't stop us from realizing that its use in this passage means something profound. It means that along with the Second Adam being raised from Hades, the first Adam and many others in Hades who had been captive with the dead up to that time could have been raised with him; and if they could have been raised (as some obviously were, according to Matthew's account), then those were indeed raised at that time, starting the day Jesus was raised. It was the "many" among the tombs of Jerusalem who testified to the fact that the dead are now able to be raised because Israel's promised Christ is risen, and by his death he has trampled upon death. This teaching of eternal life made possible and real in Jesus of Nazareth was no light or insignificant matter; and neither was Jesus' final judgment upon the old creation, when the rest of the dead were raised, and Hades/Sheol became no more. 

1.  Harris, W. H., III. (2010). The Lexham Greek-English Interlinear New Testament: SBL Edition (Mt 27:50–53). Bellingham, WA: Lexham Press.

Cultic Union

I thank thee, O Lord, that thou hast redeemed my life from the Pit, and that from Sheol-Abaddon thou hast raised me up to an everlasting height, so that I walk about on a limitless plain. I know that there is hope for one whom thou hast formed from the dust for an everlasting Council. And a perverted spirit thou hast purified from great sin that it might take its place with the host of the Holy Ones and enter into community with the congregation of the Sons of Heaven.

DSS, Thanksgiving Hymn 10

Matthew's Final Narrative (Matthew 26-28): Part Two

In the previous post I layed out the literary structure of the final narrative section of Matthew's Gospel. In this post I am going to break each section down for us to view its micro-literary structures, for closer examination. Once again, here is the larger, macro literary structure of Matthew chapters 26 through 28:

A)  26:1—35

B)  26:36—56

C)  26:57—75

B’)  27:1—37

C’)  27:38—56

A’)  27:57—28:20

Here is the zoomed-in, micro-literary structure according to that outline:

A)  26:1—35

a)  26:1—5 —> Chief Priests assemble in the palace of Ciaphas

b)  26:6-13 —> Unnamed woman offers expensive perfume & Jesus prophesies: “Truly, I say to you…”

a’)  26:14-16 —> Judas goes to the Chief Priests in the palace of Ciaphas

…

a)  26:17-19 —> “Now” on the first day of the feast: preparation is made to find a place for feasting

b)  26:20-25 —> When evening had come, Jesus prophesies: “Truly, I say to you…”

a’)  26:26-29 —> “Now” as they were feasting: the eucharist tradition is established

…

a)  26:30 —> Jesus’ disciples sing together and then travel toward the mount of olives

b)  26:31-35a —> Dialogue between Jesus an Peter about stumbling & Jesus prophesies: “Truly, I say to you…” 

a’)  26:35b —> All the disciples affirm together and say what Peter said to Jesus

B)  26:36—56

a)  26:36-38 —> Jesus grieves & walks with disciples

b)  26:39 —> Jesus prays

c)  26:40-41 —> Jesus approaches disciples

b’)  26:42 —> Jesus prays

c’)  26:43 —> Jesus approaches disciples

b’’)  26:44 —> Jesus prays

a’)  26:45-46 —> Jesus prepares for betrayal with disciples

…

a)  26:47-49 —> Judas, one of the Twelve, approaches with “crowds” bringing “swords” and “clubs” & Jesus responds to Judas

b)  26:50-51 —> Jesus is arrested & his disciple cuts off the ear of the high priests’s servant with a sword

b’)  26:52-54 —> Jesus responds to his disciples about living by the sword

a’)  26:55-56 —> Jesus responds to the “crowds” who brought “swords” and “clubs” & the Eleven disciples flee

C)  26:57—75

a)  26:57-58 —> Peter follows Jesus, goes through a “courtyard,” and “sits” inside the Sanhedrin among the guards

b)  26:59-61 —> False witnesses are brought forward

c)  26:62-64 —> Dialogue between Jesus & High Priest: High Priest Questions >> Jesus is silent >> High Priest questions >> Jesus answers

c’)  26:65-66a —> Dialogue between High Priest & Sanhedrin: The verdict is “Blasphemy” >> A question to the Sanhedrin >> The verdict is repeated >> A question to the Sanhedrin

b’)  26:66b-68 —> Jesus is treated as a false prophet, sentenced death, beaten, mocked for Blasphemy

a’)  26:69-75 —> Peter “sits” outside the courtyard of the Sanhedrin & denies Jesus three times

B’)  27:1-37

a)  27:1-2 —> Jesus is delivered to Pilate the Governor

b)  27:3-10 —> “Blood money” (30 pieces of silver) & the land bought with it

a’)  27:11-14 —> Jesus stands before Pilate the Governor

…

a)  27:15-16 —> Introduction of Barabbas (“son of the Father”) for possible release in place of Jesus

b)  27:17-18 —> Pilate asks about which son to release: Barabbas or “Jesus called the Christ”? & The crowds envy

c)  27:19-20 —> Pilate’s wife sends word to Pilate about a dream to do nothing to Jesus & The Chief Priests persuade crowds to destroy Jesus and ask for Barabbas

b’)  27:21-23 —> Pilate asks about which to release: Barabbas or “Jesus called the Christ”? & The crowds cry enviously

a’)  27:24-26 —> Barabbas is released & Jesus is delivered to be crucified

…

a)  27:27-31 —> When the soldiers mocked Jesus, they struck and crowned his head, saying “Hail! King of the Jews!” & Thee soldiers also robed and de-robed & re-robed Jesus

b)  27:32-34 —> Simon the Cyrene carries the cross of Jesus to the place of a skull, where Jesus is offered wine with poison in it, but would not drink

a’)  27:35-37 —> When the soldiers crucify Jesus they divide his garments and place a sign above his head to mock him, saying: “King of the Jews”

C’)  27:38—56

a)  27:38 —> “Robbers” are crucified with Jesus

b)  27:39-40 —> Those who pass by also mock: He cannot save himself >> He is God’s son >> Come down from the cross

b’)  27:41-43 —> The Chief Priests mock: He cannot save himself >> He is God’s son >> Come down from the cross

a’)  27:44 —> “Robbers” are crucified with Jesus

…

a)  27:45-46 —> Jesus cries out with a loud voice

b)  27:47 —> Some standing there speak: Elijah is being called

c)  27:48 —> One of them standing there offers Jesus a drink

b’)  27:49 —> The rest of them said: Elijah might come and save him

a’)  27:50 —> Jesus cries out with a loud voice

…

a)  27:51 —> Behold (i.e. “Look” or “see”): The veil is torn (and) >> the earthquake (and) >> the rocks are split (and)
b)  27:52 —> the tombs are opened and “many” bodies of the saints are raised 

b’)  27:53 —> those from the tombs appeared to "many" in the Holy City after Jesus’ resurrection

a’)  27:54-56 —> The guards (and) Mary magdalene (and) Mary of James and Joseph (and) the Mother of the sons of Zebedee beheld (i.e. saw) the earthquake and “the things that were done”

A’)  27:57—28:20

a)  27:57 —> Joseph, a rich man and disciple of Jesus, approaches Pilate

b)  27:58a —> A Request of Pilate

c)  27:58b —> Pilate grants his request

d)  27:59-60 —> Pilate order the request to be done

e)  27:61 —> “Mary Magdalene and the other Mary” are at the tomb

a’)  27:62 —> The Chief Priests and Pharisees approach Pilate

b’)  27:63-64 —> A request of Pilate

c’)  27:65 —> Pilate grants their request

d’)  27:66 —> Pilate orders their request to be done

e’)  28:1 —> “Mary Magdalene and the other Mary” are at the tomb

…

a)  28:2-4 —> An angel descends, the stone is removed, the guards “fear” and tremble and become as dead men

b)  28:5-7 —> The angel speaks to the women: “Do not be afraid” & Jesus is “going before you to Galilee”

a’)  28:8-9 —> The women depart from the tomb with “fear” and great joy and they worship Jesus when he greets them

b’)  28:10 —> Jesus speaks to the women: “Do not be afraid” & “Go and tell my brothers to go to Galilee”

…

a)  28:11 —> Guards “went into the city” to report what happened to the Chief Priests

b)  28:12 —> The Chief Priests assembled and consulted together and offered the guards a bribe

c)  28:13-15 —> The Chief Priests commission the guards to lie greatly, and they did as they were instructed, and that lie spread among the Jews until today’s day

a’)  28:16 —> Jesus disciples “went into Galilee” to the mountain Jesus appointed for them

b’)  28:17 —> The disciples see Jesus and worship him

c’)  28:18-20 —> Jesus appoints his Great Commission for them, to spread his Gospel to all nations

Matthew's Final Narrative (Matthew 26-28): Part One

The final section of Matthew’s Gospel begins at 26:1 and ends at 28:20. In 26:1 we are told for the fifth and final time that Jesus “finished all these sayings”, which is a literary marker indicating to the reader that we are about to begin another narrative section. I have shown elsewhere how Matthew has structured his entire Gospel, punctuated with five discourses by Jesus that are sandwiched between a variety of historical narratives. Below is what the structure of this final narrative structure looks like from a birds-eye view:

A)  26:1—35  (Preparation for Death & Burial)

B)  26:36—56  (Jesus on Trial)

C)  26:57—75  (Derision & appointment of King Jesus)

B’)  27:1—37  (Jesus on Trial)

C’)  27:38—56  (Installation & Derision of King Jesus)

A’)  27:57—28:20  (Preparation for Burial & Resurrection)

Below is a breakdown of each section with its shared concepts, words, phrases, and themes. As each section is combed through carefully, be sure to remember the literary parallels between each matching section (A & A’, B & B’, C & C’). They will become important for part two of this post (among future posts in this series) where I will break down this larger governing literary structure into smaller pericopes and comment upon each section’s unity:

A)  26:1—35

> Assembly of Chief Priests: They plot together (26:3)

> Judas receives bribe money (26:14-16)

> Jesus speaks to disciples: My sheep will be scattered (26:31)

> The “Twelve” disciples are mentioned, among whom Judas is one (26:14)

> The first day of the feast is mentioned (26:17)

> “When evening had come” is mentioned (26:20)

> Jesus is to drink καινός (“new”) fruit of the vine (26:29)

> Jesus will “go before” his disciples “to Galilee”: προάξω ὑμᾶς εἰς τὴν Γαλιλαίαν  (26:32)

> Jesus’ body is prepared for burial (26:6-13)

A’)  27:57—28:20

> Assembly of Chief Priests: They plot together (27:11-15)

> Guards receive bribe money (27:12)

> Jesus speaks to disciples: Go and make disciples of all nations (28:18-20)

> The “Eleven” disciples are mentioned, without Judas being numbered among them (28:16)

> The first day of the week (after the Sabbath feast) is mentioned (28:1)

> “When evening had come” is mentioned again (27:57)

> Jesus is laid in a καινός (“new”) tomb (27:60)

> Jesus is “going ahead of” his disciples “into Galilee”: προάγει ὑμᾶς εἰς τὴν Γαλιλαίαν (28:7)

> Jesus’ body is prepared for burial (27:59-61)

B)  26:36—56

> Jesus goes into a place called (ἔρχεται … εἰς χωρίον λεγόμενον) Gethsemane: meaning ‘oil press’ (26:36)

> Jesus is seized by guards & Judas betrays Jesus

B’) 27:1—37

> Jesus goes into a place called (ἐλθόντες εἰς τόπον λεγόμενον) Golgotha: meaning “a skull”  (27:33)

> Jesus is delivered to Pilate the Governor & is not betrayed by Pilate

C)  26:57—75

> “Scribes” are mentioned along with the Chief Priests and Elders  (26:57)

> Jesus is accused of speaking βλασφημέω (“blasphemy”) by High Priest  (26:65)

> Peter “follows” Jesus “from a distance” to the Courtyard of the Sanhedrin:  ἠκολούθει αὐτῷ ἀπὸ μακρόθεν  (26:58)

> Jesus is accused of saying, “I am able to destroy the temple of God and to rebuild it in three days”  (26:61)

C’)  27:38—56

> “Scribes” are mentioned along with the Chief Priests and Elders  (27:41)

> Jesus has βλασφημέω (“insults”) spoken to him by those who pass by  (27:39)

> Many women “followed” Jesus from Galilee and gathered together, observing his crucifixion “from a distance”: ἀπὸ μακρόθεν θεωροῦσαι, αἵτινες ἠκολούθησαν  (27:55)

> Those who passed by Jesus were saying, “You who would destroy the temple and build it in three days, save yourself, if you are the Son of God…”  (27:40)

The Virus

You don't want this
It could kill you
It's best to shut everything down
Stay at home where it's safer
Where they can track submission
Stabilize fear
Divide and conquer the enemy

You don't want this
You could get it touching anything
A shopping cart could have it
A bad apple or playground swing
You don't know what is or is not safe
No one knows anything for certain
That's how deadly this one is

You don't want this
Even if you don't die from it
Even if you test positive but don't suffer
Even if your symptoms go away in a few days
You can't evade your guilt once you've got it
You could have spared others more vulnerable than you
You should be more considerate and less selfish

You don't want this
There are hospitals flooded with sick people
Morgues are filled with corpses
It's a war zone out there
If you spread this virus to the elderly or vulnerable
They could surely die
The real danger is with people who think they're immune 

You don't want this
I saw a friend tweet something dangerous
It said that world health organizations and the media are lying 
It said Big Pharma and Big Tech are taking advantage of this crisis
It said our rights are being tested and possibly taken away
It said vaccines are more dangerous than getting the flu
Thousands of people are dying while idiots like them share fake news

You don't want this
It could kill you
It will kill your grandparents and their grandchildren
It will kill your neighbor with emphysema and Hashimoto's disease
To be safe, it's best to stay six feet away from them all
Love like Jesus but wash your hands like Pontius Pilate
And pray that Bill Gates runs campaigns against Trump for POTUS