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Matthew 27

When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death:

And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor.

Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders,

Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that.

And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.

And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood.

And they took counsel, and bought with them the potter's field, to bury strangers in.

Wherefore that field was called, The field of blood, unto this day.

Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value;

And gave them for the potter's field, as the Lord appointed me.

And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest.

And when he was accused of the chief priests and elders, he answered nothing.

Then said Pilate unto him, Hearest thou not how many things they witness against thee?

And he answered him to never a word; insomuch that the governor marvelled greatly.

Now at that feast the governor was wont to release unto the people a prisoner, whom they would.

And they had then a notable prisoner, called Barabbas.

Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?

For he knew that for envy they had delivered him.

When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him.

But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus.

The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas.

Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified.

And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified.

When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.

Then answered all the people, and said, His blood be on us, and on our children.

Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.

Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers.

And they stripped him, and put on him a scarlet robe.

And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!

And they spit upon him, and took the reed, and smote him on the head.

And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him.

And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross.

And when they were come unto a place called Golgotha, that is to say, a place of a skull,

They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.

And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots.

And sitting down they watched him there;

And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.

Then were there two thieves crucified with him, one on the right hand, and another on the left.

And they that passed by reviled him, wagging their heads,

And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross.

Likewise also the chief priests mocking him, with the scribes and elders, said,

He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him.

He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.

The thieves also, which were crucified with him, cast the same in his teeth.

Now from the sixth hour there was darkness over all the land unto the ninth hour.

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?

Some of them that stood there, when they heard that, said, This man calleth for Elias.

And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink.

The rest said, Let be, let us see whether Elias will come to save him.

Jesus, when he had cried again with a loud voice, yielded up the ghost.

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;

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.

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.

And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him:

Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children.

When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus' disciple:

He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered.

And when Joseph had taken the body, he wrapped it in a clean linen cloth,

And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed.

And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre.

Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate,

Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again.

Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first.

Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can.

So they went, and made the sepulchre sure, sealing the stone, and setting a watch.

What does Matthew 27:52 mean?

Explanation

The verse Matthew 27:52 describes a miraculous event that took place at the moment of Jesus Christ’s death.

It mentions graves being opened and bodies of saints, which had been dead and buried, being resurrected.

This event is said to have followed immediately after an earthquake and the rending of the veil of the temple (Matthew 27:51), symbolic acts that signified the end of the old covenant and the beginning of the new.

The saints arising from the dead is a sign of Jesus’ victory over death and a precursor of the general resurrection to come.

In a literal sense, it means that certain holy people who had died were brought back to life. Figuratively, the event expresses the power of Christ's sacrifice and its effect on both the living and the dead, symbolizing hope and the promise of eternal life.

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Historical Context

Matthew 27:52 is part of the Passion narrative, which details the events leading up to and including the crucifixion of Jesus Christ.

It is unique to the Gospel of Matthew and is not mentioned in the other Gospels.

The historical context of this verse lies in the Jewish belief system of the time, which included an understanding of resurrection, although typically it was believed to occur at the end of time.

The writer of Matthew's Gospel, writing to a primarily Jewish audience, would have known that his readers understood the concept of a final resurrection, and this event would have been a profound demonstration of Jesus' messianic power and authority to his contemporaries.

Theological Insights

From a theological perspective, this verse raises discussions on the nature of Jesus’ death and resurrection, the significance of the resurrection of the saints, and its eschatological (relating to the end times) implications.

Some theologians suggest this symbolizes the old righteous ones of Israel coming to life through the new covenant made by Jesus' sacrifice, supporting the transition from the old law to the new.

Another view focuses on this event as a foretaste of the final resurrection, where death is conquered through Christ.

Interpretations vary widely among different Christian denominations and theological traditions.

Practical Applications

The teachings of this verse can be applied in daily life by offering hope and encouragement, especially in times of loss and grief.

The resurrection of the saints is a powerful testament to the Christian promise of life after death.

Believers can find comfort in the assurance of their own resurrection and eternal life, fostering a sense of peace and resilience.

It also serves as a reminder to live a life that prepares oneself for the eventual resurrection, upholding principles of faith, love, and holiness.

Cross-References

John 11:25 (KJV): "Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:"
1 Corinthians 15:20 (KJV): "But now is Christ risen from the dead, and become the firstfruits of them that slept."
1 Thessalonians 4:16 (KJV): "For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:"

Language Study

The original Greek terms used in Matthew 27:52 are significant. For "graves," the word is "mnēmeia," which means tombs or memorials, potentially indicating a monumental or marked grave.

The term for "opened" is "aneōigēsan," suggesting not just an uncovering, but a thorough and impactful opening.

For "bodies," the Greek "sōmata" is used, clearly referring to the physical remains of the deceased.

To express "slept," "kekoimēmenōn" is used, a term that metaphorically refers to death in the context of hope for waking, consistent with Christian terminology for death in faith.

Cultural and Religious Comparisons

This event in Matthew can be compared to various resurrection or revivification stories in other ancient cultures and religions.

For example, the Egyptian myth of Osiris involves the god being brought back to life after death.

In Greek mythology, Asclepius, the god of medicine, is said to have raised people from the dead.

While similar in theme, these tales differ significantly in details and theological implications, with the event in Matthew being unique in portraying a collective resurrection linked to a singular redemptive act.

Scientific Perspectives

The scientific community typically does not accept supernatural events that cannot be tested or observed, such as the resurrection narrated in Matthew 27:52. These events fall outside the purview of empirical science and are thus regarded as matters of faith rather than science.

However, the shared cultural phenomenon of belief in life after death across many societies can be studied from psychological, anthropological, and sociological perspectives, offering insight into the human condition and the universal questions of mortality and the afterlife.

Commentaries

Various Biblical scholars and theologians have commented on this verse:

William Lane Craig, a philosopher and theologian, might analyze this event's historical and philosophical significance, questioning the reliability of the report and its implications for Jesus' resurrection.
N.T.

Wright, noted New Testament scholar and former Anglican bishop, might focus on the historical and eschatological dimensions, affirming that the physical resurrection was a vital sign of the new creation inaugurated by Jesus.

John Calvin, a Reformation theologian, interpreted this passage allegorically, suggesting that the rising of the saints signifies the spiritual regeneration that accompanies faith in Christ.

Commentaries range from affirming the literal historical occurrence to viewing the event symbolically or as a literary device to convey theological truth.

Matthew 27

Matthew 27

What does Matthew 27:52 mean?

Explanation

Top Rated Matthew Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Matthew 27:52 mean?

Explanation

Top Rated Matthew Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?