Resurrection of Saints in Matthew 27:52-53

Matthew 27:52-53 describes a unique event following Jesus' crucifixion: "And the resting-places of the dead came open; and the bodies of a number of sleeping saints came to life; and coming out of the tombs after his resurrection, they entered into the holy city and appeared to many" ^{[1, 2]}. This passage is found only in Matthew's Gospel and details a miraculous resurrection of deceased individuals, often referred to as "saints," who then appeared in Jerusalem.

The immediate literary context of Matthew 27:52-53 is the crucifixion and death of Jesus. Preceding these verses, Matthew recounts the darkness that covered the land, the tearing of the temple veil, and the earthquake that occurred at the moment of Jesus' death ^[3]. The centurion and those with him, witnessing these events, declared, "Truly this was the Son of God!" ^[3]. The resurrection of the saints, therefore, is presented as a further sign accompanying Jesus' death and resurrection, emphasizing the profound cosmic and spiritual upheaval initiated by these events. The subsequent verses in Matthew 27 describe the burial of Jesus by Joseph of Arimathea ^{[4, 5]}.

The historical setting for this event is Jerusalem, around 30-33 AD, during the Passover festival. Matthew's Gospel is traditionally understood to have been written for a Jewish-Christian audience, likely in Antioch, sometime after 70 AD. This context might explain the inclusion of details that would resonate with Jewish apocalyptic expectations, such as the resurrection of the dead ^[9].

Key terms in the passage include "resting-places of the dead" (tombs) and "sleeping saints." The term "sleeping" (κοιμηθέντων) is a common biblical metaphor for death, particularly for those who have died in faith ^[1]. The phrase "holy city" refers to Jerusalem ^[2]. The timing of their appearance—"after his resurrection"—is crucial, indicating that these resurrections are directly linked to, and perhaps dependent upon, Jesus' own resurrection ^[2].

One of the major exegetical decisions regarding this passage concerns the nature of these resurrected individuals and the duration of their resurrected state. The text states they "came to life" and "appeared to many" ^{[1, 2]}. However, it does not explicitly state whether these individuals remained alive indefinitely or if they experienced a temporary resurrection, similar to Lazarus, who was later subject to death again ^[10]. Augustine, in discussing the resurrection of the flesh, distinguishes it from Lazarus's resurrection by noting that the latter was not "into life everlasting" ^[10]. This distinction raises questions about the ultimate fate of the saints resurrected in Matthew 27.

There is a range of interpretations regarding this passage. Some traditions view this event as a literal, physical resurrection of Old Testament saints, serving as a foretaste or firstfruits of the general resurrection that will occur at the end of time. This perspective aligns with the broader biblical emphasis on the resurrection of the dead, a central tenet of Christian belief ^[8]. Paul, in 1 Corinthians 15, extensively discusses the resurrection, stating that Christ's resurrection is the "firstfruits of those who are asleep" (1 Corinthians 15:20) ^{[6, 7, 8]}. Aquinas, a prominent scholastic theologian, argues that Christ's resurrection is the cause of the resurrection of believers, stating, "Christ's Resurrection must be the cause of ours" ^[13]. He views Christ's resurrection as "the first in the order of our resurrection" ^[13].

Other interpretations consider the event to be symbolic or apocalyptic imagery, emphasizing the spiritual significance of Jesus' death and resurrection rather than a literal mass resurrection. This view might suggest that the passage highlights the breaking of death's power and the opening of the way to eternal life through Christ. However, the straightforward narrative style of Matthew typically describes events literally, which makes a purely symbolic interpretation less common among those who prioritize the historical veracity of the Gospel accounts.

Another point of discussion is the identity of these "saints." While the text does not specify, it is generally understood to refer to righteous individuals who had died prior to Jesus' crucifixion. Their appearance in Jerusalem to "many" would have served as a powerful testimony to the transformative power of Jesus' death and resurrection ^[2].

The passage has functioned in various ways within tradition. It underscores the belief in the resurrection of the body, a doctrine affirmed in creeds and theological statements across many traditions ^[11]. The Lutheran tradition, for instance, emphasizes the physical nature of the resurrection, as reflected in Luther's Small Catechism, which encourages one to "touch his body to see if he still has flesh and blood" when considering the resurrection ^[12]. The event in Matthew 27:52-53 provides a concrete, if unique, example of resurrection prior to the general resurrection. It also serves as a powerful demonstration of Jesus' victory over death, a theme central to the Gospels and the broader New Testament ^{[6, 7, 8]}. The fact that these saints emerged "after his resurrection" ^[2] links their new life directly to Christ's triumph, reinforcing the idea that his resurrection is the foundation for the hope of resurrection for all believers ^[13].

Sources

Matthew “Matthew 27:52 (BBE) — And the resting-places of the dead came open; and the bodies of a number of sleeping saints came to life;”
Matthew “and coming out of the tombs after his resurrection, they entered into the holy city and appeared to many. -- Matthew 27:53”
Treasury of Scripture Knowledge “Matthew 27:54 cross-references: 2 Kings 1:13, Matthew 4:3, Matthew 8:5, Matthew 26:63, Matthew 27:36, Matthew 27:40, Matthew 27:43, Mark 15:39, Luke 22:70, Luke 23:47, John 19:7, Acts 2:37, Acts 10:1, Acts 16:29, Acts 21:32, Acts 23:17, Acts 23:23, Acts 27:1, Acts 27:43, Romans 1:4, Revelation 11:13”
Treasury of Scripture Knowledge “Matthew 27:58 cross-references: Mark 15:44, Luke 23:52”
Treasury of Scripture Knowledge “Luke 23:55 cross-references: Matthew 27:61, Mark 15:47, Luke 8:2, Luke 23:49”
1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 15:4: 15:4 just as the Scriptures said: See Ps 16:10; Hos 6:2; Jon 1:17; Matt 12:40; Acts 2:24-32.”
1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 15:17: vain--Ye are, by the very fact (supposing the case to be as the skeptics maintained), frustrated of all which "your faith" appropriates: Ye are still under the everlasting condemnation of your sins (even in the disembodied state which is here referred to), from which Christ's resurrection is our justification (Rom 4:25): "saved by his life" (Rom 5:10).”
1 Corinthians (Nonconformist/Puritan) “Matthew Henry on 1 Corinthians 15 (introduction): In this chapter the apostle treats of that great article of Christianity - the resurrection of the dead. I. He establishes the certainty of our Saviour's resurrection (Co1 15:1-11). II. He, from this truth, sets himself to refute those who said, There is no resurrection of the dead (Co1 15:12-19). III. From our Saviour's resurrection he establishes the resurrection of the dead and confirms the Corinthians in the belief of it by some other considerations (Co1 15:20-34). IV. He answers an objection against this truth, and takes occasion thence to”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 28.1: Index of Scripture References Genesis 1:1-6 1:1-31 1:2 1:28 1:29-30 2:1 2:1-25 2:15 2:19 3:1 3:1-24 3:7 3:16 4:1 4:1-26 4:7 5:1 5:1-32 6:1 6:1-22 6:11-16 7:1-24 7:11 8:1-22 9:1 9:1 9:1-29 9:2 9:24 10 10:1 10:1 10:1-32 10:21 11:1 11:1 11:1-32 11:28 12:1 12:1 12:1 12:1-20 12:4 12:4 12:6 13:1 13:1-20 14:1-24 15:1-21 15:7 16:1-16 16:2 16:8 17:1 17:1 17:1 17:1 17:1-27 18:1 18:1 18:1-33 18:19 19:1-38 20:1 20:1 20:1-18 21:1-34 21:15 22:1-24 22:18 23:1-20 24:31 25:1 25:13-16 35:7 48:1 Exodus 6:3 12:40 Leviticus 7:18 17:4 18:25 Numbers 6:2”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — [DE SYMBOLO AD CATECHUMENOS.] (part 15): is risen, ascended into heaven: where the Head, there also the members. In what way the resurrection of the flesh? Lest any should chance to think it like as Lazarus's resurrection, that thou mayo est know it to be not so, it is added, "Into life everlasting." God regenerate you ! God preserve and keep you! God bring you safe unto Himself, Who is the Life Everlasting. Amen.”
Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), 15.Of the worthy receiving of the Sacrament of the Body and Blood of Christ.: 15.Of the worthy receiving of the Sacrament of the Body and Blood of Christ.”
Luther's Small Catechism (Lutheran) “Luther's Small Catechism (Lutheran, 1529), To such a person no better advice can be: To such a person no better advice can be given than this: first, he should touch his body to see if he still has flesh and blood. Then he should believe what the Scriptures say of it in Galatians 5 and Romans 7. Second, he should look around to see whether he is still in the world, and remember that there will be no lack of sin and trouble, as the Scriptures say in John 15-16 and in 1 John 2 and 5. Third, he will certainly have the devil also around him, who with his lying and murdering day and night will let ”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Causality of Christ's Resurrection, Art. 1: Article: Whether Christ's Resurrection is the cause of the resurrection of our bodies? I answer that, As stated in 2 Metaphysics, text 4: "Whatever is first in any order, is the cause of all that come after it." But Christ's Resurrection was the first in the order of our resurrection, as is evident from what was said above (Question [53], Article [3]). Hence Christ's Resurrection must be the cause of ours: and this is what the Apostle says (1 Cor. 15:20,21): "Christ is risen from the dead, t”

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