Puzzling over Matthew 27.52-53
May 26th, 2010 by Guest Author
This post is by Dr. John Roller, an expert on the doctrine of Conditional Immortality. You can visit his blog at johnroller.com and hear an interview I (Sean) did with him on Truth Matters or download his e-book about the historical development of the doctrine of hell. The following question and answer was sent out as part of the “Roller Update.”
Q: I have never really read a good explanation of Matthew 27:52-53. Most commentators seem to think that it is a problem passage, in that it appears to say that some of the dead rose before Jesus did. Most of the commentators reject that idea and imply that these resurrections took place after Jesus arose. A few imply that there was no resurrection, but only that the tombs may have split open due to an earthquake. Almost all commentators point out that no other passage in the New Testament mentions these events. These two verses seem to contradict the clear New Testament teaching that Jesus was the “first-born” (or “first fruits”) from the dead. I think that it was Adams who questioned whether these two verses were in the original text of Matthew or (as he thought) were more likely added later. Do you know if anyone has found evidence supporting the idea that these verses were additions? What is your explanation of these verses?
A: I’m not aware of any evidence that suggests that these two verses are anything but original to the Gospel of Matthew. I don’t think that the “raising to life” of these people necessarily means that they were raised to ETERNAL, IMMORTAL life. It seems more likely to me that they were simply “revived” like Lazarus, the daughter of Jairus, the son of the widow of Nain, and others in the Bible (Old and New Testament) had been. All of those people (and the “saints” of Matthew 27:52) undoubtedly lived ordinary lives for a period of time, and then died again, and are now awaiting the resurrection of the Last Day, just as everyone else who has ever died is. This interpretation (weak as some may feel it to be) doesn’t “violate” any of the other New Testament passages that you mention, nor does it belittle the truth reported in these two verses. That’s why, for me, it is the best solution.
If you have a question that you’d like me to answer in a future issue of the Roller Update, please send it (right away!) to johnroller@faithbiblechristian.com.
Hi everyone,
the real problem is that what is reported in these two verses not only sounds but also is rather strange … the terminology used, what is actually said, the way in which it is said is rather “foreign” to the rest of the gospel of Matthew, to the immediate context and parallel passages in other gospels which do report about the event in view (an earthquake at that particular time while Jesus was crucified)
For example: The 2 verses do not speak about people being raised, but about “bodies of” people (“saints” … a term otherwise rather foreign to Matthew) being raised and 3 days later on these “bodies” walking the streets of Jerusalem. Nowhere else is this type of language used when we read about either people being “revived” to this earthly life or even when we read about people being raised to eternal life (Cp, it was not “the body of Lazaraus” or “the body of the young man” at Nain that was revived … it was Lazarus who was raised etc … cp with the resurrection of Jesus to eternal life the records also do not speak about “the body of Jesus was raised and appeared …” etc.)
Also, consider this: If those “bodies” (rather than people) were raised at the time prior to Jesus’ death but did not come out of the graves until after Jesus’ resurrection, what did those living bodies (saints) do for 3 days in the open graves? If one wants to insist that the bodies were not raised until after Jesus’ resurrection, then the question arises, why is the whole matter reported in the immediate context of the earthquake 3 days prior rather than at a later place in the gospel after the record of Jesus’ resurrection?
Even if the reference is not to a resurrection of these “bodies of the saints” to eternal life, but rather is a reference to them being revived to this earthly life, the fact remains that these 2 verses as they stand are very much foreign to the immediate context, to the overall scope of Matthew and to the context of what all other passages dealing with such revivals of dead people or resurrection of the dead to eternal life.
We should also note, that even though all known manuscripts until now which contain Mt 27 do contain those 2 verses, it does not necessarily prove that they must have been “original” … I tend to question the authenticity of these 2 verses based on the internal evidence of what they say and how they say what they say.
Cheers,
Wolfgang
Hello everyone,
anyone else have some thoughts on this passage in Mt 27,52-53 and/or the article posted here? I’d be interested in learning what others have learned concerning this passage …
Cheers,
Wolfgang
REVELATION 4:4
And upon the seats I saw four and twenty elders sitting
Who are these elders? Twelve times they are mentioned in Revelation. Where do they come from? Revelation 5:9 tells us, “And they sung a new song, saying thou art worthy to take the book, and to open the seals thereof; for thou wast slain, and hast redeemed us to God by thy blood out of every kindred and tongue, and people, and nation.” They are human beings just like you and me for they have been redeemed by Christ’s blood. Special representatives from every race and nation, who are up in heaven when John had this vision.
Naturally one might wonder how they are in heaven, how did they get there. Fortunately there is some information in the Holy Scriptures regarding this matter. Matthew 27:52, 53 says, “And the graves were opened; and many bodies of the saints which slept arose. And came out of the graves after his resurrection, and went into the holy city, and appeared unto many”.
There was a special resurrection at the time of Christ’s crucifixion and resurrection. Ephesians 4:8 says, “Wherefore he saith, When he ascended up on high, he led captivity captive (margin, A multitude of captives) and gave gifts unto men.” This verse says that when Christ ascended to heaven after His resurrection “he led a multitude of captives” (margin). These elders as they are called have an important part in the redemption story.
In Israel, the word “elder” designated a person holding an official rank and position among their brethren. God directed Moses to choose 70 elders to aid him in his great responsibility of governing Israel. In the Christian church, the word “elder” referred to a church leader.
These twenty-four elders serve at the throne of God. Seated on thrones they apparently participate in the administration of the universe. In the temple service of ancient Israel there were twenty-four courses or orders of the Levitical priesthood (see 1 Chronicles 24, 25). There were 500 priests serving in courses or orders.
Clothed in white raiment
To be clothed in white raiment suggests that previously they were clothed in other garments. Seeing they have been redeemed, their white garments symbolize purity of character. Revelation 19:8 says, “And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.”
And they had on their heads crowns of gold
They are clothed in white raiment and have crowns of gold on their head. There are two Greek words translated ‘crown’ in English: ‘diadema’ is the crown of a potentate, a king or queen; ‘stephanos’ is the crown of a victor. It is the word ‘stephanos’ that is used here. These elders are victors in the fight with evil.
“I find, then, in these enthroned Elders, the highest manifested glory of the risen and glorified saints. They are in heaven. They are around the throne of Deity. They are pure and holy, wearing white, ‘which is the righteousness of the saints.’ They are partakers of celestial dominion. They are kings of glory, with golden crowns. They are settled and at home in their exalted dignities; not standing and waiting as servants, but seated as royal counsellors of the Almighty. They are assessors of the great Judge of quick and dead, the spectators of all that transpires in heaven and earth, and participants in the judgment of the world for its sins.” J.A. Seiss, The Apocalypse, Vol. 1. p. 253.
I agree Robert. The resurrection of the saints in Matthew was most likely the 24 old testament prophets who are called “elders” in Revelation.