Defending Constantine: The Twilight of an Empire and the Dawn of Christendom

From Behind the Veil: The Epistles of John

Deep Exegesis:The Mystery of Reading Scripture

Jane Austen
(A Biography)

Solomon Among the Postmoderns

The Baptized Body

1 & 2 Kings
Brazos Theological Commentary

The Promise Of His Appearing: An Exposition Of Second Peter

A Great Mystery: Fourteen Wedding Sermons

Deep Comedy: Trinity, Tragedy, And Hope In Western Literature

Miniatures & Morals: The Christian Novels of Jane Austen

The Priesthood of the Plebs: A Theology of Baptism

A Son To Me: An Exposition of 1 & 2 Samuel

Against Christianity

From Silence to Song: The Davidic Liturgical Revolution

Ascent to Love: A Guide to Dante's Divine Comedy

Blessed Are the Hungry: Meditations on the Lord's Supper

A House For My Name: A Survey of the Old Testament

Heroes of the City of Man: A Christian Guide to Select Ancient Literature

Brightest Heaven of Invention: A Christian Guide To Six Shakespeare Plays

Wise Words: Family Stories That Bring the Proverbs to Life

The Kingdom and the Power: Rediscovering the Centrality of the Church

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Bible - NT - Matthew: Valley of Bones

In a 1976 CBQ article, Donald Senior points to correspondences between Matthew’s account of the death of Jesus and the dry bones scene of Ezekiel 37:

“There are several apparent contacts between the description in Ezekiel and the text of Matthew: (1) reference to an earthquake (seísmos), Mt 27:51; Ezek 37:7; (2) opening of graves (mnëmata), Mt 27:52; Ezek 37:12; (3) reference to “resurrection” (in Ezek anaxö hymas), Mt 27:52; Ezek 37:12; (4) entrance of risen saints into Holy City/Israel, Mt 27:53; Ezek 37:12. Besides the concurrence of these elements, a striking parallel in meaning can be drawn between the two passages. EzekiePs vision was an affirmation of eventual vindication (salvation) for the exiled Israel through the power of God. Later usage applied the text to future messianic hopes. In Mt 27:51b-53 the resurrection of the saints also serves as a vindication of hope and as an affirmation of God’s saving power in the midst of death.”

He adds that Matthew has constructed his narrative of Jesus’ death by following the humiliation-to-exaltation pattern of Psalm 22: “Matthew’s redaction of the scene might be understood as an exploitation of this structure. The additions in 27:40b and 43 sharpen the emphasis on Jesus’ trust in his Father and his claim to sonship—a central motif of the opening section of the Psalm (22:1-22). His alterations in 27:50 move in the same direction and draw attention to the Psalm as the final prayer of Jesus. The expansion of 27:51b-53 by means of the Ezekiel tradition and the chorus of faith on the part of the soldiers echo the triumphant conclusion of Ps 22 and even reflect the primitive apocalyptic that seems to emerge in the concluding portion of the Psalm (22:28-32).”