What do you do with zombies in Matthew? A call for help
I can just imagine it. I’m hanging out at home, trying to relax, when someone knocks on my front door. Normally I would just sit quietly and hope they go away. But, for some reason, this time I actually get up.
Aren’t you dead?
Yup. Now be quiet and pay attention. I have something important to tell you.
Okey dokey. Dead guy tells me to pay attention. I’m paying attention. Of course, I’m also reaching behind the door for my pitchfork, or whatever zombie killing devices they used in ye old Israel.
The tombs were also 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. (Mt. 27:52-53)
There’s been a lot of discussion about this passage in the last few days. And, I have to admit, that I’ve never been terribly comfortable with it. What exactly are we supposed to make of a bunch of dead people who suddenly walk out of their tombs and go sight-seeing in Jerusalem?
Some years back I got into a discussion about this passage with a friend. And, I argued at the time that I thought maybe this should be interpreted non-historically. I hadn’t really studied the passage, so it was just speculation, but I pressed on it a bit and tried to argue that Matthew was using this as a symbol of a deeper theological truth. Many friend kept pushing back, though, and after a while I realized that I was only doing that because this passage seemed too weird to be true. Zombie sightseers? Really? That’s just too weird.
But, here’s the problem. “Too weird to be true” just isn’t a very good argument.
Of course, the story raises some interesting questions. Why don’t the dead come out right away? Why do they wait until after the resurrection? What happens after they go into Jerusalem? Do they just hang out for a while, or do they turn to dust at midnight? And, why doesn’t anyone else talk about this stuff? Shouldn’t more people be commenting on such an amazing event? Why is it only in Matthew?
But, although those are interesting questions, none of them really say anything about whether this actually happened. They just re-emphasize how weird this story is. And, I believe lots of things that seem pretty weird to many people: the Trinity, the incarnation, and the resurrection being rather high on that list. Those are weird, but I still believe them. Why is this any different?
Too-weird-to-be-true isn’t going to cut it.
But, quite a few people think there are reasons for reading this text non-historically. And, I’ll give them the benefit of the doubt and assume that their arguments go beyond my feeble too-weird-to-be-true “argument.” As we’ve seen over the last few days, Michael Licona holds this position, and both Mike Bird and John Byron have stated that they agree.
So, my question is: Why? Can anyone provide a good reason for reading Mt. 27:52-53 non-historically? I’m not even all that concerned with whether you agree with the argument, as long as it’s a good (or at least interesting) one. What are the best reasons for reading this passage as anything other than historical narrative? And, just to be clear, it has to be better than too-weird-to-be-true.
Posted on September 16, 2011, in Hermeneutics, New Testament and tagged Biblical inerrancy, exegesis, Gospel of Matthew, hermeneutics, interpretation, Matthew 27, Matthew 27:52-53, Michael R. Licona. Bookmark the permalink. 20 Comments.