An Apologetic Defense of Matthew 27:52-53: The Resurrection of the Saints

The Passage in Question (KJV)

Matthew 27:51-53: “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.”

The Challenge to Faith

This remarkable passage presents one of the most extraordinary claims in Scripture outside of Christ’s own resurrection. Critics argue that such a spectacular event—the resurrection of “many” saints who appeared to people in Jerusalem—would surely have been recorded by other Gospel writers, Roman historians, or Jewish sources if it actually occurred. The absence of corroborating accounts, they contend, suggests this is either legendary embellishment or theological fiction.

Defense 1: The Principle of Selective Reporting

Different Authors, Different Purposes

The absence of this account in Mark, Luke, and John does not invalidate its historicity. Each Gospel writer had distinct theological purposes and target audiences:

• Mark wrote the earliest, most concise Gospel, focusing on Jesus as the suffering servant
• Luke emphasized Jesus’ universal mission and wrote primarily for Gentiles
• John concentrated on Jesus’ divine nature and selected only specific signs
• Matthew wrote specifically for Jewish audiences, emphasizing Jesus as the fulfillment of Old Testament prophecy

Precedent for Unique Accounts

Consider other significant events recorded by only one Gospel writer:

• Only Luke records the resurrection of the widow’s son at Nain (Luke 7:11-17)
• Only John records the resurrection of Lazarus (John 11:1-44)
• Only Matthew records the Magi’s visit and Herod’s massacre (Matthew 2)
• Only Luke provides the detailed nativity account with shepherds (Luke 2)

If we applied the same skeptical standard to these events, we would have to dismiss much of the Gospel record. The principle that “extraordinary claims require extraordinary evidence” must be balanced against the recognition that each Gospel writer was selective in his material.

Defense 2: Matthew’s Credibility and Motivation

The Argument from Embarrassment

Why would Matthew fabricate such a claim? This question strikes at the heart of the matter. Consider the risks Matthew faced:

• Immediate Falsifiability: Matthew was writing to a Jewish audience in the very city where this event allegedly occurred. If he were fabricating, he would be writing to the very people who could expose his deception.
• Professional Suicide: As a former tax collector turned apostle, Matthew had already sacrificed his livelihood for his faith. Deliberately including false information would undermine his credibility and the entire Christian movement.
• Unnecessary Addition: The crucifixion and resurrection of Christ were already the central miraculous claims of Christianity. Adding fabricated details about resurrected saints would add nothing essential to the Gospel message while creating unnecessary vulnerability to refutation.

The Witness Factor

Matthew specifically states these resurrected saints “appeared unto many.” This is not a vague, unprovable claim but a specific assertion that multiple witnesses saw these individuals. In a honor-shame culture where false testimony brought severe social consequences, making such a claim without basis would be catastrophic.

Defense 4: The Nature of the Event

A Localized, Temporary Phenomenon

The text suggests this was not a global spectacle but a localized event in Jerusalem. Several factors support this understanding:

• “Many” vs. “All”: The text says “many bodies of the saints” arose, not all deceased believers. This suggests a selective, limited resurrection.
• Timing: They appeared “after his resurrection,” possibly indicating this occurred during the 40 days before Christ’s ascension, when other supernatural events were happening.
• Purpose: This may have been a specific sign to the Jewish people in Jerusalem, demonstrating that Christ’s death had conquered death itself.
• Duration: The text doesn’t suggest these saints continued living indefinitely. Early church tradition suggests they served as witnesses and then returned to their rest, awaiting the final resurrection.

Theological Significance

This event serves as a “firstfruits” of the general resurrection, demonstrating that Christ’s victory over death had immediate, tangible effects. It fulfills Old Testament prophecies about the resurrection and provides a powerful sign to the Jewish people that their Messiah had indeed conquered death.

Defense 5: The Historical Context

A Time of Supernatural Activity

The crucifixion period was marked by multiple supernatural events that all Gospel writers acknowledge:

• Darkness at midday
• The temple veil torn in two
• Earthquake
• Christ’s own resurrection

In this context of divine intervention, the resurrection of additional saints becomes less isolated and more coherent with the overall supernatural character of these events.

Jewish Expectation of Resurrection

First-century Jews, particularly Pharisees, already believed in bodily resurrection. The concept wouldn’t have been foreign or unthinkable to Matthew’s audience. The question wasn’t whether resurrection was possible, but whether it had actually occurred in this instance.

Conclusion

The silence of other Gospel writers regarding the resurrection of the saints in Matthew 27:52-53 does not constitute evidence against its historicity. Each evangelist was selective in his material, and unique accounts appear throughout the Gospels without undermining their credibility.

More significantly, Matthew had every reason to be truthful and no rational motive to fabricate such a specific, falsifiable claim. Writing to the very community where this event allegedly occurred, including fabricated details would have been suicidal to his credibility and the early Christian movement.

The absence of contemporary refutations—from Jewish, Roman, or other sources—suggests that the basic facts of this account were not disputed by those in the best position to challenge them. If Matthew had invented this story, we would expect to find early opposing sources saying so.

Rather than viewing this passage as problematic, we should see it as Matthew’s faithful recording of one of the many extraordinary events that accompanied the death and resurrection of Jesus Christ. The resurrection of the saints stands as a powerful testimony that Christ’s victory over death was not merely personal but cosmic in its implications, offering hope that all who sleep in Christ will one day be raised to eternal life.