Chris Evangelista
Catherine Sider Hamilton
WYB1501HF
2 November 2011
Exploring the Kerygma: Part 2
Section 1
Four elements of the core kerygma can be clearly seen through a cursory reading of Matthew 27:45-60. Most obviously, Jesus’ death is at the forefront as it is the account of his crucifixion. In addition, there is a statement establishing that Jesus is the Messiah as the centurion utters in amazement: “Truly this was the Son of God!” (27:54, ESV). Also, it is also explicitly stated that several witnesses were “looking from a distance, [witnesses] who had followed Jesus from Galilee” (27:55, ESV). Finally, Jesus’ burial was narrated at the end of the pericope. Of these four elements, Jesus’ death and burial really stand as the main emphases, as this pericope is, after all, an account in which Jesus’ death is central. However, it does seem that the author did take care to mention that certain people were watching from a distance, emphasizing the fact that there are witnesses to this event.
While these four elements can easily be seen, a fifth one may also be discerned through careful reading and reasoning. This element is that these events are accomplished in God’s power. This is evident in the curtain being torn in two, the earth shaking and rocks splitting, and some of the saints coming back to life (27:51-53). Though these events are not explained in the passage, such astonishing events occurring at the moment of Jesus’ death can only suggest that God was supernaturally at work throughout the event.
On the one hand, several elements would seem to be missing from the passage at first reading. Foremost of this is the explanation that all of this had happened for the forgiveness of sin. Any thought of the resurrection is also missing, though to be sure, this will be covered later on in the narrative. Finally, also seemingly absent is any reference to these events fulfilling Old Testament scripture.
On the other hand, we may also see several elements being added in this account. Most curiously, there is the declaration of Jesus as the “Son of God”, which although is one of the elements of the core kerygma, who makes the declaration comes as a surprise. It is a Roman centurion and not one of the disciples, witnesses, or even a Jew who recognizes Jesus as such at the moment of his death. Another added element is in verse 50 where it says that Jesus “yielded up his spirit” at the moment of his death. This seems to suggest that Jesus was in control even of his own death, which shows his willingness to sacrifice himself to death. Finally, as mentioned above, the supernatural events occurring in verses 51-53 are not part of the core kerygma, though it may be seen as an extension of other elements from the core.
Section 2
One of the first Old Testament allusions that can be found is in verse 46 where Jesus quotes the beginning of Psalm 22. This allusion immediately answers the question of the missing element, fulfilment of scripture. It is certainly easy to see that Psalm 22 has many parallels to the crucifixion story, and is even seen by many Christians as a prophecy about the crucifixion (ESV Study Bible notes for Psalm 22). So this allusion can be seen as the inclusion of the element, fulfilment of scripture, but more than that, it can also be seen as the element of Jesus’ exaltation by God. Though it is not explicit from just the one quotation, surely readers of Matthew would have gone on to think about the rest of Psalm 22, especially verse 25, “From you comes my praise in the great congregation; my vows I will perform before those who fear him” (ESV). Following this line of argument, we might even see another missing element, that Jesus will return to establish God’s reign on earth.As it says in Psalm 22:17: “All the ends of the earth shall remember and turn to the Lord, and all the families of the nations shall worship before you” (ESV).
Further allusions to Old Testament verses confirm the inclusion of the fulfilment of scripture element, despite its apparent absence from the text. In Matthew 22:52-53, it says “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” (ESV). This event was clearly prophesied about in several places in the Old Testament: Ezekiel 37:12, Daniel 12:2, and in Isaiah 26:19 which says “Your dead shall live; their bodies shall rise. You who dwell in the dust, awake and sing for joy! For your dew is a dew of light, and the earth will give birth to the dead.” (ESV).
Looking at the wider context of some of these passages, even more of the core kerygma message can be discerned. Daniel 12 for example, is a prophecy about the end of the world, and so allusions to it in Matthew 27 suggest that Jesus’ death and resurrection inaugurates the last days. Furthermore, the full context of Ezekiel 37 gives an indication that it is by the power of the spirit that these last days will be lived, and also that these things are happening according to the definite plan and foreknowledge of God: “And I will put my Spirit within you, and you shall live, and I will place you in your own land. Then you shall know that I am the Lord; I have spoken, and I will do it, declares the Lord” (ESV).
Finally, even in how Jesus was buried – that Joseph of Arimathea buried him in his own tomb (Matthew 27:54-60), we see yet another allusion from the Old Testament, though not as solid as the previous example, when 1 Kings 12:29-30a is alluded to: “And the prophet took up the body of the man of God and laid it on the donkey and brought it back to the city to mourn and to bury him. And he laid the body in his own grave” (ESV).
Section 3
Having investigated the Old Testament allusions found in Matthew 27, it is amazing to see how masterfully the author intertwined these allusions into the narrative of what seems like a simple and straightforward event, the death and burial of Jesus, and came out with a rather complete understanding of the kerygma. More importantly, the allusions to the Old Testament helped to fill out elements of the kerygma that could not specifically mentioned in the passage, or included in the narration. The allusions really filled in the meaning of the small passage with the richness of several other important passages from the Old Testament. Finally, the very use of the passages in and of itself is an element of the core kerygma, as these allusions help to establish that Jesus’ death and burial happened according to what Jewish scripture had said.
Once again however, the resurrection of Jesus seems to continue to be of secondary importance at this point, as it is not explicitly presented nor clearly alluded to. Nonetheless, some of the elements seen, such as the inauguration of the last days and the establishment of God’s reign on earth, cannot actually be realized if Jesus did not rise from the dead. And so, despite the lack of concrete emphasis, the echoes of the resurrection can be heard, even before it comes to the forefront in the next chapter.
What seems to be emphasized in this passage, and by the Old Testament allusions found within, is what effect Jesus’ death had on the world: the allusion to the dead rising back to life and how this lead to the three prophetic passages in Isaiah, Daniel and Ezekiel does this. It is amazing how just one seemingly insignificant reference can be so rich in meaning! Coupled with one of the explicitly mentioned elements of the kerygma, namely the establishment of Jesus as God’s agent of final salvation, it is clear that the emphasis is that in Jesus’ death, sins are forgiven and resurrection life can be attained by those who will follow the Christ, who is establishing his kingdom on earth.
The way that Matthew 27 interacted with the Old Testament to present its message really shows that both the Old and the New Testaments go work hand in hand to proclaim the gospel of Jesus Christ. Indeed, Matthew did not even need to state core kerygma elements explicitly, but simply wove them into the narrative by use of Old Testament allusions. This further shows the even the Old Testament itself is a source of the kerygma, and did not merely foretell that the coming of Jesus, it is itself part of the message of Jesus.
More practically, the use of Old Testament allusions in Matthew shows one important thing: the author expected his readers/listeners to know what he was talking about. The allusions (absent of any reference, even a general one such as “as it said in the prophets”) show that the early Christian social world is one that is steeped in Jewish scripture. More specifically, as to which scriptures were being used (and used heavily) – that is, the prophets, the allusions also show that this world was one hopeful for a time when God’s reign would soon be present. The use of Psalm 22 might be an indication of this, as it shows that the world was one in which many people were afflicted and suffering, searching and hoping for their saviour.
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