Matthew 27:53Meaning & Commentary from the Church Fathers

Those who were spiritually dead due to sin arose, entered the heavenly city, the New Jerusalem, and appeared to many who were on the wide path of life; by doing so, they became prime examples of righteous living and transformation: when a person sees another once lost in sin, now redeemed and entering the heavenly realm, it inspires them to follow suit and seek their own conversion. This, however, may be construed as overly imaginative. It is important to recognize that the resurrection of the deceased that occurred at Christ's crucifixion signaled the liberation of souls confined in hell. The individuals raised during that time appeared to numerous witnesses, ensuring that the event did not seem merely illusory; they were resurrected as a sign, and it is apparent that they experienced death once more. Some, however, maintain that these individuals were resurrected alongside Christ and did not die again. I remain uncertain whether this perspective should be embraced.

The earthquake and other events can be seen as symbols of the faithful, initially akin to the graves of the deceased, who, upon leaving behind their past errors and softening their hardened hearts, recognized Him as their Savior. Many bodies of the holy ones were resurrected, and after His resurrection, they emerged from their tombs, entered the holy city, and appeared to many. - Just as Lazarus, who had died, was raised, so too were many of the saints to demonstrate the resurrection of the Lord (See Jn. 11:1-44). However, although the tombs were opened, the dead did not rise until after the Lord's resurrection, making Him the firstborn from the dead. The holy city, where these resurrected beings appeared, may refer either to the heavenly Jerusalem or the earthly Jerusalem, which was sanctified. Likewise, Matthew is identified as a tax collector, not because he continued in that role after becoming an apostle, but rather because he retained his prior title. Jerusalem is deemed holy due to the presence of the temple and the holy of holies, setting it apart from other cities that honored idols. The phrase "they appeared to many" indicates that the resurrection was not universal, but rather selective, intended for those privileged to witness it.

Alternatively, one might think that more recently departed figures, such as John the Baptist, Simeon, or Anna, would be recognized more readily by those witnessing the resurrection.

However, these considerations might not hold weight, as the vertical relationship of the inner man reflected the power of the Lord's death and resurrection most profoundly in the truly righteous among them, which may include those fitting the previously mentioned criteria. Regardless, the group of raised individuals was considerable: many bodies of the saints who had passed came to life. The retinue accompanying the Son of God, a triumphant King, would not be sparse. Yet the Evangelist's phrasing regarding the resurrection stands out: he states that the bodies of the departed saints arose. Why emphasize the bodies rather than the saints themselves rising? It suggests these bodies had languished in the tombs, poised for resurrection. Such terminology could well apply to those who rest in our realm imperishably, yet no evidence suggests the existence of incorrupt bodies of saints in the Old Testament.

Where then did these bodies in Jerusalem come from, as noted by the Evangelist, who testified they emerged from their tombs at the moment of the Lord's death? Various explanations could be formulated, but it seems indicative that in the resting places of the departed, there existed mysteriously the beginnings of imperishable bodies that souls will wear on the Last Day, much like seeds sown in autumn are destined to become summer plants. If a miracle were to occur, causing the sun of summer to shine in the depth of winter, these bodies might spring forth into view.

When precisely did the bodies of the departed saints rise, and when did they enter the holy city to appear to the crowds? This occurred immediately following the Lord's death on the cross. At the moment Jesus cried out loudly and yielded His spirit, upon which the temple veil was torn, the earth trembled, and rocks shattered; at that instant, according to the Evangelist, the tombs were opened, and many bodies of the departed saints were resurrected. However, their emergence from the tombs, entry into the holy city, and manifestation to many transpired not directly after His death, but following His glorious resurrection. Herein lies another layer of mystery. The death of the Lord resounded like a great thunderclap that shook the world, rent the fortress of hell, and roused the resting bodies of the saints; they arose loosed from the grasp of death but awaited the fullness of new life until after the resurrection, to ensure that He would be, as the apostle states, preeminent in all things.

To whom did the risen saints make their appearances? The Evangelist mentions “many,” yet does not enumerate specific recipients, likely due to the sheer volume of people favored with such sightings. It appears that the resurrected saints did not appear to the apostles, as they had often been graced with visions of their risen Master. Likewise, those who had seen the Lord Himself after His resurrection may not have been recipients of the saints' appearances either. The risen ones likely filled the gaps of His presence; thus, anywhere Christ appeared, they did not follow suit. He revealed Himself to multitudes; in fact, Paul noted that He appeared to over five hundred brethren at one time, while the resurrected saints perhaps bore witness to even more of His followers, ensuring that anyone seeking quick affirmation of His resurrection received it from those risen with Him. It is possible that some who had previously doubted but harbored sincere inclinations to believe were also graced with this confirmation—akin to the exceptional favor later bestowed upon Saul.

The manifestation of the righteous who rose stands as profound testimony to the truth of Christ's resurrection and His divine stature. When the risen ones declared, “I am risen by the power of Jesus, crucified and risen; believe in Him as surely as you see me now,” all skepticism was to vanish, all dissent to dissolve spontaneously. What became of the righteous after they appeared to many? Neither the Evangelist nor church history provides clarity on this matter. Yet the very silence surrounding their fate suggests that these righteous figures did not remain in Jerusalem with either the skeptics or those to whom they appeared. How could they have resumed earthly life? The earth was evidently not suited for them, nor they for the earth. Where did they go? Back to the tombs they had vacated? Such a notion conflicts with their resurrection. Lazarus, who returned to life, would eventually die again, for he was raised in his former body—a typical human form. In contrast, the saints resurrected due to the Lord’s death were clothed in a transformed body, akin to those all saints will receive on the Last Day. With such a body, how could the soul be separated again? What reason would compel such a body to return to the tomb?

Thus, the holy fathers have long held that the resurrected saints did not experience death again but, in the company of the Lord, ascended invisibly to heaven during His ascension, forming the beginnings of a renewed humanity. This assembly was eventually joined by the Mother of God, who was taken body and soul to heaven, along with possibly other saints over time. Now let us examine the last question: how is the resurrection of the saints connected to the resurrection of Christ Himself? Is this relationship merely external, a divine display of power that revived the saints at the moment of the All-Holy One's death to validate His innocence and divine character? Or is there a deeper, intrinsic connection, akin to an echo following the sound of thunder?

If there were no internal connection between the Lord's death and the saints' resurrection, it seems premature for them to rise at that moment since their appearances in the holy city did not happen until after Christ's resurrection. It follows, therefore, that their resurrection should coincide with His and not precede it, preventing unnecessary delays. However, even before the moment to testify of the Risen One arrived, the saints did rise, triggered precisely at the moment when the Lord surrendered His spirit upon the cross. This makes one ponder whether their resurrection stemmed directly from the life-giving force of that spirit. Consequently, we likened the Lord's death to a mighty tremor, shaking the world and stirring up, as the Church teaches, the dead of the ages. All were awakened, though the impact was not uniform for all, given the varying states of those who rested. For most, the awakening merely allowed the departed to follow the Conqueror of death after His descent into hell, accompanying their souls as they were freed. Others, however, who had slumbered lightly, were infused with vivifying power from the risen Lord, enabling not only the emergence from hell with their souls but also their very bodies from their graves. Clothed in these bodies, they could, in gratitude, serve as a testimony of their appearances to the Risen One before ultimately ascending to heaven with Him. In every sense, St. Ignatius the Theologian referred to the present resurrection of the saints as a continuation, a supplement to the Lord's own Resurrection.

It is a testament that Christ Jesus brings life to humanity, who is dead in their sins. The opened tombs symbolize a foreshadowing of the future general resurrection. With the initial appearance of Jesus in the realm of death, the deceased come forth to meet the One they had ardently anticipated. They approach the awaited Source of life. The resurrected individuals arrive in Jerusalem to proclaim through their presence the Messiah whom humanity had so stubbornly turned away from. To quote St. Chrysostom, "that the reality should not be dismissed as a mere dream," the deceased show themselves to many within the city, which is appointed for the revelation of the King Messiah, despite the fact that they rejected Him. With this understanding of the resurrection, we cannot be mistaken about who the resurrected saints were. They are those who awaited the coming of the Lord’s Messiah, and this expectation constituted an active foundation for their entire lives, which is why they are referred to as Saints, similar to the term used for believers in Christ during the time of the Apostles (Acts 9:13, 41; Acts 26:10; Rom. 8:27; Rom. 12:13; Rom. 1:7).

However, two points must be noted: first, many Saints arose, indicating that not all were raised, but rather only some; second, they appeared to many so that they would be recognized by specific attributes, particularly those who were familiar to them in life. As St. Epiphanius states, they "appeared to many, being recognized by their own as those who had died some time before." It is thus believed with great likelihood that among those who were resurrected were Simeon the Hospitaller and Anna the Prophetess, along with Zachariah and Elizabeth. Additionally, there are accounts regarding the resurrection and appearance of two sons of Simeon the Hospitaller. How remarkable is the power of the Son of Man who suffered on Calvary, who appears! The theophany at Sinai was surrounded by the terrifying grandeur of thunder and lightning. At Golgotha, the voice of the dying Jesus tore the temple's veil, caused the ground to quake, and raised the dead from their graves. In both instances, there is the manifestation of divine power. Yet, the difference lies in the nature of those manifestations: at Sinai, holiness is inaccessible, while at Calvary, the voice speaks in gentleness and love. At Sinai, it was declared, "Let no man come near Sinai; whoever touches the mountain shall die" (Ex. 19:12). Conversely, on Calvary, the earth trembles, yet no one is swallowed by it; the rocks shatter, but no harm comes to anyone; the tombs are opened, not to entomb the living, but to liberate life. What could be more egregious than the transgressions committed by those who killed God? Yet, while those who opposed Moses descended alive into hell (Numbers 16:33), the murderers of the only begotten Son of God remain unharmed, with neither their homes nor their hair being affected. Heaven and earth tremble in response to the unimaginable wickedness of Caiaphas, yet the perpetrators remain unscathed; the cries of nature in sorrow merely call them towards a shattered faith in the crucified Jesus and urge them towards life and salvation. What was the penalty for mocking the prophet Elisha? What retribution did the king's messengers receive for disrespecting Jehovah's envoy, Elisha? Yet to those who crucified Jesus, His messenger proclaims, "Repent, and let every one of you be baptized in the name of Jesus Christ, and you shall receive the gift of the Holy Ghost" (Acts 2:38). O boundless Love! Protect us under Your wings from the righteous wrath of God that our sins invite upon us, so that we may sing in praise to You: Alleluia! Amen.

Chrysostom remarks, 'lest the truth be mistaken for a fantasy.' Therefore, the might of Christ, who fundamentally dismantles the reign of death, 'instantly permeated that which could receive it and immediately marked itself with a life-giving effect.' In the moment the Lord was weary and silent upon the cross, 'both heaven and earth testify to Him; the deceased proclaim the resurrection of the Crucified One, and even the stone cries out for Him' (Philaret, Metropolitan of Moscow), affirming that all power in heaven and on earth has been entrusted to Him, and that He holds the keys of hell and death. Thus, the word of Christ to the Jews was realized: 'when you lift up the Son of Man, then you will know that it is I' (John 8:28), you will recognize that I truly am the Son of God, and you will comprehend My power and authority. The Holy Evangelist does not specify who the resurrected saints were, as the significance lies not in their identities but in the miracle of the resurrection itself. ‘Christ,’ states St. Gregory the Theologian, ‘died alone, but did not rise alone; He raised many with Himself, so that by the resurrection of others like us, He might affirm the hope of our own resurrection.’ The righteous who arose through the Lord’s death were resurrected in renewed bodies, similar to what all saints will possess at the final resurrection. Consequently, the holy fathers believe that they did not face death again but invisibly accompanied the Lord into heaven at His ascension, forming around Him the beginnings of a renewed humanity, which was eventually joined by the Mother of God, who was taken up into heaven with her body.

The temple in Jerusalem consisted of two sections: the Holy Place, where priests entered four times daily to minister, and the Holy of Holies, accessed only once a year by the high priest during the Day of Atonement. This sacred inner chamber, separated from the outer sanctuary by the veil, housed the Ark of the Covenant, the manna, and Aaron's staff prior to the Temple's destruction. The Holy of Holies represented heaven, the dwelling place of God, obscured from all. With Jesus' death and the tearing of the veil, the Holy of Holies was made visible, symbolizing that access to God was now available to all who sought Him and followed His will. Those who believed in Christ should have understood that this access was granted through the life, teachings, and sacrificial death of the God-man. Unfortunately, the Jewish people failed to grasp this significance and quickly sought to replace the torn veil.

Matthew is the sole Evangelist to recount the tearing of the temple veil, having learned about it later, likely from eyewitness accounts, potentially priests or others present at the time. He also gathered information afterward regarding the resurrection of certain righteous individuals who appeared to many in Jerusalem, believed to have happened during the earthquake, but raised in conjunction with Jesus Christ's own resurrection.

This curtain symbolized the body of Christ, representing the dwelling place of the Divine, and its tearing proclaimed that a new and unimpeded path had been opened for entry into the holy of holies, which Christ ‘opened to us through the veil, that is, His flesh’ (Hebrews 10:19). Concurrently, the earth trembled, and the rocks were scattered; the massive stones sealing the graves collapsed, ‘and the tombs were opened, and many bodies of the departed saints were raised, and coming out of the tombs, after His resurrection, they entered into the holy city and appeared to many’.