Revelation 20: A Study on Resurrection

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Analysis of Matthew 27:52-53

Context of the Text

So we left off with some difficult passages in Matthew 27: 52-53 that seems to counter the view of a Spiritual Resurrected Body verses our fleshly body climbing out of our physical resting place (as Jesus' did) and while being changed from corruption to incorruption, the heavenly body being physical in nature and happening here on earth. Initially, I mentioned last week, that there are a number of "curiosities" about these passages that I see – right off the bat and they orbit around the fact that the word used for resurrection here is not found anywhere else in the rest of the New Testament, that no other Gospel account includes this story, that none of the apostles mention this event, and that none of these who rose from the grace appear to have appeared to an apostle. Granted, Matthew 27:52 & 53 has caught the attention of believers for tens of centuries because of the mention of OTHERS rising from the grave other than Jesus.

Examination of the Verses

So let's look at the verses together for a minute: Matthew 27:50-54

Matthew 27:50-54 (NIV)
(50) And when Jesus had cried out again in a loud voice, he gave up his spirit.
(51) At that moment the curtain of the temple was torn in two from top to bottom. The earth shook and the rocks split.
(52) The tombs broke open and the bodies of many holy people who had died were raised to life.
(53) They came out of the tombs, and after Jesus' resurrection they went into the holy city and appeared to many people.
(54) When the centurion and those with him who were guarding Jesus saw the earthquake and all that had happened, they were terrified, and exclaimed, "Surely he was the Son of God!"

Now look to the board. The first thing to notice is that (in any version of Scripture) if we delete verses 52 and 53, the biblical text flows really well.
(50) And when Jesus had cried out again in a loud voice, he gave up his spirit.
(51) At that moment the curtain of the temple was torn in two from top to bottom. The earth shook and the rocks split.
(54) When the centurion and those with him who were guarding Jesus saw the earthquake and all that had happened, they were terrified, and exclaimed, "Surely he was the Son of God!"

Early Manuscripts and Church Fathers

So let's work through some things surrounding these passages – the text itself and then the early church leaders also known as the Early Church Fathers or the Patristics as well as some further contextual analysis. We have to admit that there are no manuscripts of Matthew in Greek, Latin, or Aramaic that omit these verses. All the textual families have the verse. This means that if these verses are an addition or contain added material, it would have had to have been done very early, no later than the first part of the second century. Although it is very unusual to have an addition to the text present in every extant manuscript, it has been known to happen, and interestingly enough, it happened in the book of Matthew.

We have discussed this instance before when it comes to what Protestants call, the Great Commission where I think where it read to go a preach, baptizing "in my name" was changed to "in the name of the Father, and of the Son and of the Holy Spirit" (If you want to read more on this there is a book by M. Graeser, and J. Lynn, and J. Schoenheit, titled, "One God & One Lord" by Christian Educational Services, Indianapolis, IN, 1999 p. 448.) We have noted that 1st John includes some insertions to bolster the doctrine of the Trinity and we might wonder if verses 52-53 were inserted to bolster the notion of a physical resurrection.

However, in appealing to early church leaders' literature we see they added the verses in question to their writings so again, if there was textual manipulation it would have had to have occurred very early in church history. So while some passages of scripture (very few) have been manipulated, I am not convinced that these were. To support this view even further we look to the list of the Church Fathers who referred to these verses in Matthew or to what they cover, graves being opened and dead getting up, begins very early, with Ignatius (c. 35-107) and includes a number of others including:

Irenaeus (c. 130–200), Bishop of Lyons, France
Clement of Alexandria (c. 150-215)
Tertullian

Early Church Perspectives

(c. 160-225). Called the “father of Latin theology Julius Africanus (c. 160-240). Origin (c. 185-254 Hippolytus of Rome (c. 170-236). Cyprian of Carthage (b.?, martyred September 14, 258). Eusebius (c.260-340). Alexander of Alexandria (b.? – 328).

Textual Evidence in Matthew 52 and 53

However, even in the face of the textual evidence for Matthew 52 and 53, there are some very disturbing things about these verses. First and foremost is that if “many” of the holy Old Testament saints arose and went to Jerusalem, why are they not mentioned anywhere else in the New Testament?

Think about this – among the holy saints who were raised there must have been an Isaiah or a Jeremiah or a Josiah, David or a Samson, or Joseph, Abraham? Isaac? Jacob? Rose and walked about? And NOBODY anywhere else says anything about it – including secular historians like Josephus? Even when Lazarus was raised from the dead his fame went around big time.

The traditional answer to why these saints did not join the apostles or why they are not mentioned elsewhere is that when they rose from the dead they were in their glorified bodies (and were not recognizable) and at some point, perhaps very shortly after witnessing themselves to others in Jerusalem, they ascended up into heaven, and thus would not have been around for the events in Acts.

However, that cannot be, because Scripture is very clear that Jesus is the “firstfruits from the dead;” in other words, Jesus was the first person raised to everlasting life.

Chronological Issues and Interpretation

1 Corinthians 15:20 But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep.

Therefore, we have a chronological issue with this text – which is not a biggie because the New Testament writers were not chronologically driven and often wrote out of order. But I don’t think that is the case here. Because of all of the textual support from the early church leaders and that fact that manuscript evidence contains these verses I am of the opinion that the verses are legit and that they are NOT – NOT out of chronology.

What is SAID is the following:

And when Jesus had cried out again in a loud voice, he gave up his spirit.
At that moment the curtain of the temple was torn in two from top to bottom. The earth shook and the rocks split. The tombs broke open and the bodies of many holy people who had died were raised to life. ( NOT Anastatia, which is the word for resurrection in the REST of Scripture) They came out of the tombs, and after Jesus’ resurrection they went into the holy city and appeared to many people. When the centurion and those with him who were guarding Jesus saw the earthquake and all that had happened, they were terrified, and exclaimed, “Surely he was the Son of God!”

Understanding "Raised to Life"

Because Jesus is the first-fruits of the grave what verses 52-53 are describing is NOT a resurrection. Notice that it does NOT say that those who came forward were RESURRECTED! The term resurrection is ONLY used in reference to Jesus. It says that they were RAISED TO LIFE!

Stay with me now.

The Matthew text refers to the holy people being raised when Jesus died, and not after his resurrection, so they could not have been raised to everlasting life or else Jesus was NOT the first fruits from the grave. But I do maintain that at Jesus deathSeparation from God—now overcome. Physical death remains, but it no longer separates us from life with God. these many holy people at the earthquake did come forth – Just as LAzareth came forth from the Grave Before Jesus was ever even crucified.

Did Lazareth die again? Of course He did. Or else Lazareth was the first fruits of the dead. So I would suggest that do did these who came forth out of the tombs. They were NOT resurrected – they were merely brought back into their bodies after having been in the grave – but they returned to death and were ultimately “ANASTATIA’D” when Jesus returned for His bride in 70 AD.

Of course, some Bible teachers try to avoid the whole mess and conclude that when we read “after his resurrection,” in verse 53 refers to the entire event, and that the dead were not raised until after Jesus’ resurrection. This is not how the Greek text reads. The raising from the dead mentioned here is clearly set at the time of the

The Resurrection of the Holy Ones

death of Christ. Therefore, if (or since) they were raised, they could not have been raised with everlasting bodies but were simply risen from the dead in the bodies they had – like Lazarus.

Other theologians point out that these “holy ones” did not enter Jerusalem until after the resurrection of Christ, but this is illogical as lends to an explanation that says: The tombs were opened at his death, they came out resurrected, hid in the woods until He was raised and only THEN showed themselves. Ballyhoo! They were NOT resurrected, but they could have been brought back to life.

Another verse that contradicts any theory that Old Testament believers were resurrected in their new and everlasting bodies and then shortly ascended to heaven, is that John 3:13 tells us that when the Gospel of John was written (which was some thirty years after Jesus death and resurrection) no one was in heaven but Jesus.

John 3:13 Analysis

John 3:13 (KJV)
And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.

Although most modern versions of John 3:13 have the shorter version (which omits the last phase about Jesus being in heaven) some believe that it is original, and part of the narration of John, not part of Jesus’ speech to Nicodemus. Anyway, if no one was in heaven except Jesus by the time the Gospel of John was written, then there is no way that those Old Testament believers could have gotten up unto everlasting life at ANYTIME before John wrote his gospel account.

Also, the question as to why they stayed by their tombs for three days and then once Jesus was resurrected entered the city is unique. For instance, let’s say that Isaiah’s tomb broke open at the earthquake. Some say he was resurrected then, I say he was brought back to life only to die later. But who would know it was Isaiah in either sense? Even if he insisted that he was truly Isaiah who could tell? At least in a resurrected body He could prove His heavenly holiness by disappearing at will etc. But as a person raised to life again few would be able to confirm that he really once walked the earth before.

The Limitations of Resurrection Accounts

For this reason I see why there is no record of these raisings. They were speculative at best! Who could validate that a flesh and blood person standing in their presence were once alive several hundred years earlier. Not being actually resurrected LIMITED their witness, and so the apostles did not see the need to report these events in their accounts. Then, relative to how long these holy forefathers and mothers walked on earth we have to ask – where were they on the day of Pentecost?

The number of disciples was specifically given at about 120 – not particularly a large number and we can be pretty certain that if some of them were resurrected from the dead that would have been mentioned in Acts. But not only that, if some of the 120 were actually holy Saints from yesteryear brought back to life, their presence would have been noted.

So in my estimation those who were brought back had a very short “return-to-life” life span. The problems I’ve just mentioned are not the only difficulty with these verses in Matthew. The vocabulary in the verses is problematic.

We will look at two words in the order they appear in the verses: “bodies,” and “resurrection.”

Verse 52 says that many “bodies” of the holy people arose. At first this seems unusual because we typically would say that it is the “person or people” who arise and not just their body. In other words, it was Lazarus who came out of the tomb, not Lazarus’ body. Therefore, it could be that this word Body was used as special vocabulary he “body” usually hearkens to later debates when Gnostics and Neoplatonists were bringing into Christianity their ideas about the soul living on after death and saying that only the body would need to get up because the soul would return to it from heaven, where it had been since the death of the body.

So there is that aspect to consider. But the most unusual word in Matthew 27:53 is, as mentioned, the Greek term for “resurrection.” In the Greek Old Testament it is used once – in Psalm 139:2 which says, speaking of

The Concept of Resurrection in Christian Theology

“You know when I sit and when I rise.” The word means “a waking up as from sleep, a rousing or rising up.” Although the word was used in reference to the raising of the dead, it was not used that way in Christian literature until the Church Father, Irenaeus. Several scenarios are possible: by the time Matthew wrote, Christians were using egerais to refer to the resurrection because it can mean a waking from sleep, and Matthew used it that way. Or Matthew may have been the first to use it that way and the concept spread in Christianity. Or this verse was written a little later than the Gospel of Matthew and then imported into it. Although there is no “absolute proof” that Matthew would not have used the word, it is very unusual that its only occurrence in the entire New Testament is in this one difficult section.

From the evidence given thus far, there is really no honest way to absolutely exclude these verses from the text, even though they cause some serious difficulties in the biblical record. They are not missing in any of the Greek texts of this section of Matthew. They are referred to by many Church Fathers and, lastly, although the vocabulary is not common, it does not demand that the section be considered a later addition to the text. I therefore reiterate that if Old Testament believers were raised (egg-er-aye), they were not raised to everlasting life (Anastasia) and therefore, like Lazarus, returned to the grave within some amount of unknowable time. It is interesting that some have used the record in Matthew to try to prove that there is life after death, but nothing of the kind can be proven from this record. Okay, that is one difficult text relative to the conflict between what I believe is a spiritual resurrection and the physical.

Biblical Verses on Resurrection

There are a few more I want to cover now before we move back into our verse by verseTGNN’s Bible teaching series—book-by-book, through the lens of fulfillment and spiritual liberty. of Revelation 20. The first was brought to my attention by Elaine last week after our study –

JOB 19:26 which says “And though after my skin worms destroy this body, yet in my flesh shall I see God.”

Isaiah 26:19 “Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead.”

Romans 8:11, which was brought up last week but we will touch on it again, which says: “But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.”

Preterism and the Spiritual Resurrection

Before we address these I want to point out that within what is called preterismThe belief that all biblical prophecy—especially “end times”—was fulfilled by 70 A.D. More there are two main ideas on what a spiritual resurrection looks like. One is the individual is raised to new life in a new individual spiritual body and not a body of flesh made incorruptible. To me, or my view of this view which is the view I embrace, is all people are immediately given their eternal heavenly body at death – some to life eternal and others to damnation. Those who receive what Paul calls, “a better resurrection” are in my present estimation, able to abide in the city of God, or what we call the new JerusalemThe spiritual reality of God's fulfilled presence with humanity—replacing Sheol after 70 A.D.. I’m uncertain if this is an actual spiritual city with streets paved with gold and the like or if it is a spiritual habitation and the term city is used only to help us mortals understand what it might be similar to.

Those who receive a resurrected body of damnation are, it appears, abiding outside “the city” walls – and what that means, I don’t know – other than they do not have access to what is within and prepared for those who love God. At this point we enter into what the other views are – and don’t be shocked – but one researcher of Fulfillment EschatologyStudy of “last things”—TGNN teaches all biblical eschatology was fulfilled in 70 A.D. More suggests that there are 16 other views that exist in the fulfillment family. Now, it seems to me that all of these views are the product of men and women who cannot let go of some religious tradition established by a reading of the Bible and applying it to our day rather than really embracing total fulfillment – but let’s touch on them, and we will open next week covering

Examining Theological Perspectives on Resurrection

Those three main passages that seem to support a physical resurrection from scripture.

Charismatic Preterism Comprehensive Grace/Pantelism Covenant Eschatology Essential Body View Evangelical Preterism Fulfilled Revelation Theology Full Revelation Bible View Israel Only View Literal Millennial Reign Preterism Narrative-Critical Fulfilled View Natural 2 Spiritual View Perpetual MillenniumA symbolic period of Christ’s reign—fulfilled by 70 A.D., not a future thousand-year timeline. More Preterism Post-Apocalyptic View Preterist-Idealist Synthesis Eschatology/Preterist-Idealist View Temporary Ekklesia Theory

Charismatic Preterism by Maurice Perry

Nature and Time of ParousiaGreek for “presence”—refers to Christ’s fulfilled return in 70 A.D., not a future event.: Judgment upon those that killed the apostles and prophets in 70 AD. Nature and Time of Resurrection: Temple’s destruction signified that the resurrection of the dead had begun in 70 AD. Nature and Time of the Gathering/Rapture: Same as above, but perpetual, per Revelation 14:13. Nature and Time of the Millennium: There is no definitive point as to when the ‘millennium began, but there is a definitive point as to when it ended, the beginning of the millennium coincides with Revelation 12:1. Is Salvation Ongoing Today? On-going salvation. Universalism? Not universalist. What Continues Today? The kingdom and the way to enter the kingdom – being born again (John 3:3). Unique Characteristics of View: Jesus brought the kingdom, as well as its benefits. Signs, wonders, miracles, healing, deliverance, etc., were all benefits of the kingdom and having a supernatural God living in our midst (on the inside of believers) hence charismatic Preterism.

Comprehensive Grace/Pantelism

2. Comprehensive Grace: Tim King’s term Aka Pantelism by Eric Bolden

Nature and Time of Parousia: AD70, destruction of Temple and end of Age of Law. Nature and Time of Resurrection: Physical for dead saints at AD70; not sure about “the rest of the dead”. Nature and Time of the Gathering/Rapture: RaptureA misinterpreted concept—biblical “rapture” language was fulfilled in 70 A.D., not a future escape event. More was literal (physical). Nature and Time of the Millennium: Starting at the Parousia. A 40 year “NT period.” Is Salvation Ongoing Today? Salvation is secured and unconditional. Universalism? Technically it might not be, since some did suffer the “Second Death”, and I believe there was more of an urgent danger to the soul than the “symbolic” or “covenant” death others believe in. What Continues Today? The unconditional nature of redemption. Unique Characteristics of View.

Covenant Eschatology by Larry Siegle

Covenant Eschatology celebrates the victory of God in the redemption, reconciliation, and restoration of what was lost through the entrance of sin-death into the world through Adam (Romans 5:12; 6:23). The symphony of God’s “purpose of the ages” (Ephesians 3:11), is traced through the progressive unfolding of redemptive history, having been “promised before the ages began” (Titus 1:2) from Genesis to Revelation. The crescendo and grand climax of God’s purpose that brings about the “restoration of all things” (Acts 3:21) occurs during the “fulness of the times” (Ephesians 1:10), or “last days” (Joel 2:28-32; Acts 2:16-21), between the Cross and 70 AD. This period of time ushers in the arrival of the “new heavens and a new earth” (Isaiah 65:17; 66:22; II Peter 3:13; Revelation 21:1-4), and the New Jerusalem as the dwelling place for all of the redeemed.

Nature and Time of the Parousia: Covenant Eschatology understands the word “parousia” to mean both presence and the arrival associated with it, in conjunction with the “end of the ageThe close of the old covenant era, fulfilled in 70 A.D.—not the end of the world.” (Matt. 24:3) in 70 AD. Nature and Time of the Resurrection: Covenant Eschatology teaches that the resurrection of the dead was both corporate and covenantal in nature. It was the “hope of Israel” (Acts 28:20), foretold in the OT prophets (Isaiah 26:19; Ezekiel 37:1-13; Hosea 13:14), and during the “last days” (Joel 2:28-32; Acts 2:16-21) and involved “two-stages of one resurrection,” from sin-death that entered into the world through Adam (Romans 5:12). In other words, the resurrection was a process that began with Pentecost and completed with the “end of the age” in 70 AD. On the corporate level, resurrection was out from the “natural” body (Old Covenant) and into the “spiritual” body (New Covenant) (1st Corinthians 15:46).

With the death of Messiah, the “natural” body was “sown” and with the consummation of the age the “spiritual” body was “raised” (again, 1st Corinthians 15:43, 44). Through the work of the Holy Spirit, God “called out” (Matthew 16:18), the “remnant” (Joel 2:32; Romans 9:27; 11:5) of Israel, in “advance” of the parousia, as a “chosen generation” (1st Peter 2:9), and the 144,000 are the “firstfruits” (Romans 8:23; James 1:18; Revelation 14:1-3). The “gospel of Christ” (Romans 1:16) was extended also to people from “every nation, tribe, people, and tongue” (Rev. 7:9), to bring about the “fullness of the Gentiles” (Romans 11:25) and to accomplish the deliverance of “all Israel” (Romans 11:26). The reign of Christ during the “last days” was to bring about the defeat of the power of “sinMissing the mark of faith and love—no punishment, just lost growth or peace. and death” (Romans 8:2; II Timothy 1:10; 1st Corinthians 15:).

The Gathering and Rapture in Covenant Eschatology

Corinthians 15:26

At the “end of the age” (that age ending in 70 AD) those who had died from the time of Adam and Eve onward were released from Sheol/Hades (John 5:28-29; Revelation 20:5-15). Those “righteous” received eternal life in the presence of God, while those “unrighteous” were sentenced to everlasting “cutting off” from the presence of God in destruction (Matt. 25:46). The New Jerusalem (which is in heaven) is the covenantal dwelling place for all of the redeemed (Revelation 21:1-4) who live in God’s presence.

Nature and Time of the Gathering/Rapture: Again, Covenant Eschatology teaches that the nature of the “gathering” (2nd Thessalonians 2:1; Matthew 24:32) was the time when the “change” or “transformation” of believers with sin-death was completed, out from the Old Covenant “body of death” (Romans 7:24) and into the New Covenant body of life and righteousness (2 Corinthians 3:7-18; Romans 8:29). It was the time of the resurrection and glorification of believers. It was the emerging of the New Covenant out from the Old Covenant in the “new birth” for Israel (John 3:3-5), and for those who entered into Israel’s “spiritual things” (Romans 15:27).

Nature and Time of the Millennium

Covenant Eschatology teaches that the “thousand years” of Revelation 20, is a recapitulation of the other episodes found throughout the book that describes the victory of God over his enemies. The “thousand years” represents “a complete period of time” during the “last days” consisting of approximately 40 years in duration. The defeat of Satan, sin, death, and resurrection all fell under the “things which must shortly come to pass” (Revelation 1:1 and others) and the things that were “at hand” (Revelation 1:3) time of fulfillment.

Ongoing Salvation

Covenant Eschatology teaches that salvation or deliverance is now an accomplished reality. The process of redemptive history was completed when Christ appeared the “second time apart from sin, for salvation” (Hebrews 9:28). Christ came to make an “end of sins” (Daniel 9:24-27) when “he put away sin by the sacrifice of himself” (Hebrews 9:26) at the “ends of the ages.” Those who enter into the “everlasting covenant” (Hebrews 13:20), in response to the “everlasting gospel” (Revelation 14:6) are “in Christ” as a “new creation” (2nd Corinthians 5:17) and are in a relationship with God where there is “no condemnation” (Romans 8:1). The completed work of redemption is symbolized in the applied meaning of Christ’s death and individual participation (Romans 6:3-5; Galatians 3:26, 27). Salvation as a completed process has ongoing effect for those who accept Christ in faith (Hebrews 11:6).

Universalism? Covenant Eschatology teaches universalism as to “opportunity” and not “determination.” The “message of the cross” (1st Corinthians 1:18) is offered to everyone and those coming to Christ in response to that message are given the gift of eternal life. Those who reject the “gospel of Christ” are “cut off” from the presence of God and remain in that condition. Relationship with God arises from knowing God and knowing Christ (John 17:3).

What continues today? Covenant Eschatology teaches that the purpose of the “end of the age” was to usher in a “new heavens and a new earth” (Isaiah 65:17; 66:22; 2nd Peter 3:13; Revelation 21:1-4). The New Jerusalem remains the covenant dwelling place for believers. The Kingdom of GodGod’s spiritual reign—fulfilled and present, not political or future. is established. Forgiveness of sins continues. The “glorious church” (Eph. 5:25-27) continues as a “community” for believers to work together, build one another, and reach out to those in need. The goal remains the “healing of the nations” and to invite others into covenant relationship with God where deliverance from bondage and brokenness are found. Believers continue to grow into maturity as they walk with Christ daily in following what is found in the revealed Word of God.

Unique Characteristics of the View: Covenant Eschatology is unique in maintaining the inseparable framework of what occurred during the “last days” between the Cross and 70 CE. The emphasis on the corporate aspect of fulfillment of the “promises made to the fathers” (Romans 15:8), and the work of the “remnant” to complete the work of God begun at the Cross. The deliverance of “all Israel” (Romans 11:26) was inextricably linked to the “last days” mission and ministry of the Holy Spirit that resurrected in the resurrection of the dead and the glorification of believers–Jews/Gentiles.

We will stop there . . . and upon stopping,

Embracing Covenant Eschatology

With only a few minor tweaks, I embrace Covenant Eschatology – never having studied it.

Questions, Comments, Prayers

Questions/Comments/Prayers?