Bible question...Matthew 27:52-53?

Question

Who are the saints which arose? Were they Abraham and his people? The Bible says that Abraham believed God and it was counted to him for rightiousness....as well as those who believed like he did.

Answer 1

Let's first make some notes about the passage...

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. 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.


A few quick notes about what we DO know:

Jesus dies with a loud cry.
The veil of the Temple of torn in two from top to bottom.
There was an earthquake of some sort (common for that area).
The rocks split (a more severe earthquake)
Bodies of many (but not all) Jewish saints came back to life (of some type-natural or supernatural)
They come out of the tombs in which they had been buried.
They went into the "holy city" (undoubtedly Jerusalem)
They became visible to many people (but not all).
The events above concerning the raising/appearing of the saints occurred AFTER the resurrection (most probable punctuation/division of the verse-see standard commentaries).


And a few notes about what we DO NOT know:

How many were raised.
Whether they were in natural-but-mortal bodies (e.g. Lazarus), natural-but-immortal bodies (e.g. post-resurrection, pre-ascension Jesus), or supernatural/glorified bodies (e.g. post-ascension Jesus in Revelation).
How long they remained on earth (till Jesus ascended? Until they died?).
Whether they only appeared to believing Jews (cf. Acts 10.40-41) or anyone.
Why ALL the saints were not raised?


(Matthew is not particularly interested in satisfying our curiosity-instead, as we shall see, he is trying to confront us with the awesomeness of Christ's work!)





So, let's look at this passage from a few different data-points:

First of all, in a major section of Jewish thought of the day (i.e. the rabbinical strains that later became Mishnaic Judiasm) the bodily resurrection of OT Jewish saints would occur when messiah came. They literally expected a bodily resurrection (like that in the passage under discussion) to occur at the revealing of the messiah...

Indeed, one rabbi was recorded as saying this:

"R. Jeremiah commanded, 'When you bury me, put shoes on my feet, and give me a staff in my hand, and lay me on one side; that when Messias comes I may be ready." (cited in Lightfoot, _Commentary of the New Testament from the Talmud and Hebraica, in.loc.)
Much of such rabbinical lore had an element of truth in it; and this was no exception...the Messiah DID produce SOME resurrections of SOME the saints--but only as a first-fruits of His work...

So, in keeping with Matthew's Jewish-oriented message, it makes sense for him to record this action of the Messiah.



This event actually DOES mesh 'organically' with the general topics in NT teachings: Jesus teaching about resurrection to Mary in John; the Christ as firstfruits in Paul; and Christ leading 'captivity captive' (OT saints in Sheol released at the TRUE atonement)...


These types of resurrection people (probably in normal form, like Lazarus was raised) form the basis for one argument of the first apologists of the faith, Quadratus. He was an very early 2nd century apologist (writing sometime during the reign of Hadrian, 117-138ad), and we have only one fragment of his (cited from GASC:36):
"But our Savior's works were permanent, for they were real. Those who had been cured or rose from the dead not only appeared to be cured or raised but were permanent, not only during our Savior's stay on earth, but also after his departure. They remained for a considerable period, so that some of them even reached our times."
Now it would be highly unusual for someone raised in 33 ad to live naturally another 90-100 years (to the times of Quadratus' writings) but this is not necessarily the scope of his reference to 'our times'...this latter phrase could often mean plus-or-minus 50-75 years, allowing SOME of these saints to die naturally again (as would have the resurrected Lazarus, the widow's son, etc.) after a few decades.

The point is that resurrections are not isolated phenomena--they were a bit more widespread than the few individual cases mentioned in the gospels would lead us to believe...Eutychus by Paul, the group at the Crucifixion--indeed, even Ireneaus--a half century later--could write of resurrections in Christian Churches (A.H. 2.32.4)...


Indeed, stories and legends of these risen saints circulated and were embellished over time. They show up in several of the NT apocryphal works (e.g. The Greek Apocalypse of Ezra 7.1-2, Gospel of Nicodemus 17ff). For example, in this later work (Gospel of Nicodemus/Acts of Pilate), there is the story of Simeon and his sons (living in Arimathea), who were raised at that time, whose tombs were still open (for inspection!), and who wrote sworn testimony to their resurrection. While many of these stories are no doubt fanciful embellishments of the passage in Matthew (apocryphal writings generally "filled in the gaps" left by the biblical writers), there may be some historical core behind such related stories as this one about Simeon.



Paul's argument in Col 2.15:" And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross." MIGHT find a reference to this 'public' display of the resurrection power of Jesus.


Its tight coupling in the narrative with the torn veil, suggests that it too is part of the dramatic display of God's 'change of program' for His people...no longer is access to God 'covered with a veil' and no longer are His saints covered with 'the veil of death'...


It is this last point that tips us off to what Matthew is likely demonstrating/pointing out in this passage: that the rising/appearing of the saints is INTIMATELY CONNECTED with both the literary texture of the passage AND with the ministry of the Jewish Messiah...


The connection with the preceding image (i.e. the earthquake and rocks) shows up in the Jewish connection between the two in the thought of the day. So Raymond Brown, in his 1,600 page magisterial work on the Death of the Messiah, gives us the archeological background in DM:1123-1124:
The connection of the tomb openings with the preceding rending of the rocks is splendidly visible in the Dura Europos synagogue wall-paintings that portray the raising of the dead as part of the enlivening of the dry bones in Ezek 37--a 3d-cent. AD tableau that is very helpful in understanding how Matt and/or his readers might imagine the scene he is narrating. There in the splitting of a mountain covered by trees (almost surely the Mount of Olives rent by an earthquake), rocks are rent, thus opening up tombs burrowed into the sides of the mountain and exposing bodies of the dead and their parts. A figure is depicted who may be the Davidic Messiah (see Ezek 37:24-25) bringing about this raising of the dead. Earlier and contemporary with the writing of Matt there is testimony to the importance that Ezek 37 had for the just who died for their convictions about God. At Masada, where Jewish Zealots made their last stand against the Roman armies in AD 73, in the floor of the synagogue were found fragments of a scroll on which was written Ezekiel's account of his vision of the raising of the dead bones. Consequently, even apart from the Dura Europos picturization, Ezek 37:12-13 may be the key passage behind Matt's description both in this line and in what follows, for it offers the only opening of tombs (as distinct from the simple raising of the dead) described in the OT. The people of God are assured that they will come to know the Lord because: "I will open your tombs [mnema], and I will bring you up out of your tombs, and I will lead you into the land of Israel."
Its connection with the messianic ministry of Jesus (of primary concern to Matthew) is also seen:
The coming of the kingdom of God in the ministry of Jesus was understood not as the final manifestation of the kingdom (i.e., the culmination when the Son of Man would gather before him all the nations, assigning those who are to inherit the kingdom prepared for them from the foundation of the world, as in 25:31-34) but as an inbreaking inaugurating and anticipating it. Similarly, this raising of "many bodies" as Jesus dies is not the universal final resurrection but an inbreaking of God's power signifying that the last times have begun and the judgment has been inaugurated. [DM:1126]
And finally, its connection with the presentation motif of Matthew (i.e. relating the events surrounding the life and ministry of Jesus to its OT background) is seen through the explicit Ezekiel imagery:
Matt's second motive in adding v. 53 was the fulfillment of Scripture. Above I pointed out how much Ezek 37 with its creative description of the enlivening of the dry bones influenced Jewish imagination in picturing the resurrection of the dead. The first part of Ezek 37:12-13, "I will open your tombs," probably shaped the third line of the quatrain of Matt 27:51b-52b, "And the tombs were opened." But the Ezek passage continues: "And I will bring you up out of your tombs, and I will lead you into the land of Israel. Then you shall know that I am the Lord." Even as elsewhere Matt enhances the scriptural background and flavoring of material taken from Mark, so here scripturally he goes beyond the quatrain by offering in 27:53 the fulfillment of the rest of the Ezek passage: "And having come out from the tombs, . . . they entered into the holy city [of Jerusalem]." Another biblical passage may have shaped Matt's addition, especially the last clause "and they were made visible to many," i.e., Isa 26:19 (LXX): "Those in the tombs shall be raised, and those in the land [or on the earth] shall rejoice." Thus in what he has added to Mark (both the quatrain taken over from popular tradition and his own commentary on it), Matt has developed the theological insight. In apocalyptic language and imagery borrowed from Scripture he teaches that the death of Jesus and his resurrection ("raising") marked the beginning of the last times and of God's judgment...[DM:1140]
Thus the passage finds connection with (1) the Jewish milieu, (2) the messianic mission of Jesus, and (3) the OT prophetic writings about the Messiah. Far from being simply 'stuck on', it is very much a part of the Jewish context in which Jesus ministered and in which Matthew wrote.


Overall the passage makes the theological connections clear for the reader. Brown summarizes this well, noting that this small passage...
...offered a dramatic way in which ordinary people familiar with OT thought could understand that the death of Jesus on the cross had introduced the day of the Lord with all its aspects, negative (divine wrath, judgment) and positive (conquest of death, resurrection to eternal life).' [DM:1137]
[Also, from this analysis, it should be quite clear as to why it did not show up in Luke-writing to the Gentiles, and in Mark-an abbreviated version of Peter's core preaching (written down by a Hellenistic Jew). It would not have been relevant to their literary purposes.]

In this small section, we see also a microcosm of the future: judgment will come (and we will be held accountable-each of us) and yet God has graciously made a 'way of escape,' created by the awesome death of the Messiah Jesus (for you, for me, and for your friend...)

Answer 2

Mat 27:51 And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;

Mat 27:52 And the graves were opened; and many bodies of the saints which slept arose,

Mat 27:53 And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.

Mat 27:54 Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.

From what I can tell, there was an earthquake and the graves opened (this happened during Katrina too). This would have scared the daylights out of everyone, and it is possible that people would have been convinced that the spirits of the dead buried there arose. What I am seeing here is that this earthquake caused the centurions to conclude that Jesus had been the son of God, even though Jesus' last words were, "My God, my God, why hast thou forsaken me?"

Mat 27:46 And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?

Answer 3

This is all the OT saints, They were taken out of the paridise part of hell & went up to glory when Jesus ascended. The 1st resurrection comes in 3 parts, the first part is in these verses, The second part will be when the dead in Christ shall rise first, & the 3rd part is when all those foolish virgings that is dead & also kill during the great tribualtion will rise to go over into the millennium., That will complete the 1st resurrection, The 2nd resurrection is for the wicked only.

Answer 4

The narrative of Matthew does not determine whether they came to life before Jesus rose, and remained in the tombs, or came to life after he died. The latter is probably the correct opinion. There is nothing said of the reason why they were raised. It is not improbable to suppose that it was, amid the other wonders attending the death of Jesus, to convince the Jews that he was the Messiah. Perhaps some who had been his open friends were raised up now as an attestation that he in whom they had believed was the Christ. What became of them after they had entered into the city whether they again died or ascended to heaven, is not revealed, and conjecture is vain.
The holy city - Jerusalem, called holy because the temple was there, because it was devoted to God, and because it was the place of religious solemnities.

Answer 5

Abraham and his Heir are the righteous and upright in God or those that will be accepted into the Kingdom of Heaven. Thus those that arose were the people of Abraham and the Believers of God!!

Answer 6

The Bible doesn't say who they were just that they were holy people who had died and were then raised to life. The point isn't who they were but the fact that they were alive again and roaming the city - a testament to Christ's Deity just in case anyone at the time was still confused about whether He really was God's Son or not. Can you imagine how neat that would have been? Seeing people walking around that you know were dead - you'd been to their funerals! :)

Answer 7

The Saints are Alive. Mark 12:27 he's not the God of the lifeless, yet of the residing. You for this reason do very much err. there's a differance between "Mediator" and "Intercessor". Prayer on the behalf of others is throughout the bible. Acts 8:24 And Simon responded, "Pray for me to the Lord, that not something of what you've suggested might want to encounter me." 1Timothy 2:a million I desire for this reason, first of all, that supplications, prayers, intercessions, and thanksgivings be made for all adult men: The bible tells us the Prayer of a Righteous human being does a lot. Who extra Righteous than the mummy of God and the Saints? Proverbs 15:29 The Lord is a few distance from the depraved: and he will listen the prayers of the merely. James 5:16 Confess for this reason your sins one to a special: and pray one for yet another, that you're kept. For the persistent prayer of a merely guy availeth a lot. Revelations 8:4 And the smoke of the incense of the prayers of the saints ascended up earlier God from the hand of the angel. Peace be with you <<>>

Answer 8

Many bodies of the saints..were raised: Because the Jesus is the first born from the dead ( Col 1:18, Rev 1:5 ) and the first fruits of those who are asleep ( I Cor 15:20,23 ), these people could not have received their resurrection bodies.

Answer 9

This is what my Bible says:

52The tombs broke open and the bodies of many holy people who had died were raised to life. 53They came out of the tombs, and after Jesus' resurrection they went into the holy city and appeared to many people.

I assume that it was Abraham and the other prophets, that had died and were buried before Jesus' time, were resurrected and rose to heaven when Jesus did. Also I imagine that John the baptist was one of them.

Answer 10

We studied this in church last year in Coffee Break. I dug up my notes and this is what I found:

God brings these people to life to show the immediate power of Jesus' death, his victory over death. They are immediately raised and freed from their tombs, yet God does not have them appear to others until after Jesus' resurrection.
We don't know for sure who they were, but they must have been believers, probably local people who were known to have died, since they were recognized by the people to whom they appeared

Answer 11

they were God's people, the Bible calls them saints, who died before Jesus was resurrected.