![]() ![]() They were present when the stone was rolled in front of the tomb (Matthew 27:60–61) and, remembering Jesus’s promise to rise (Matthew 16:21), they came back. Jesus is the Risen KingĪs Matthew 28 begins, we see Mary Magdelene and “the other Mary” coming to look at Jesus’s grave. He will trouble them no more (so they think). The political leaders, religious leaders, and crowds delight in Jesus’s death. Matthew 27 describes the final rejection of Jesus as the King of Israel. ![]() Take a look at 2 Samuel 7:14 to see the relationship between the King of Israel and the Son of God, and read Psalm 2 to see the connection between the Anointed One (“Messiah” or “Christ”), the Son of God, and the King. Though we don’t have the space to explore this thoroughly, these three titles are connected. Finally, we read the title “Son of God” three times in this chapter-twice by mockers (Matthew 27:40 27:43) and once by a now-convinced centurion (Matthew 27:54). ![]() Pilate refers to “Jesus who is called Christ” twice (Matthew 27:17 27:22). Jesus is called “King of the Jews” or the “King of Israel” four times in this chapter (Matthew 27:11 27:29 27:37 27:42). Since Matthew is concerned with Jesus’s identity, let’s pay special attention to the titles Matthew uses. Chapter 27 describes Jesus’s encounter with Pilate, his mockery by the soldiers, his crucifixion, and his death (among other events). More immediately, we need to consider Matthew 27 if we’re to understand Matthew 28. He spends much of his book explaining the kingdom of heaven and its subjects. Matthew wrote to convince his audience that Jesus was the king of the Jews. Peter has previously addressed this, but here’s a brief summary. To understand his account of the resurrection, we must understand Matthew’s purpose in writing. In this post we’ll look at Matthew’s account. Why did Jesus rise from the dead? Each Gospel author answers this question differently. ![]()
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