They Came Out of the Tombs after Jesus' Resurrection? A Deep Dive Into Matt

In this video, Dr. Michael Bird (@mbird12 on X ) looks at that strange verse in Matthew 27:52-53, "And the tombs broke open. The bodies of many holy people who had died were raised to life. They came out of the tombs after Jesus' resurrection and went into the holy city and appeared to many people." Is this historical, a metaphor, or apocalyptic special effects?
(00:01) Why is Matt 27:52-53 problematic?
(01:44) A holy zombie apocalypse?
(02:30) Is it historical?
(03:00) Michael Licona's view of the passage.
(05:02) Michael Bird's view of the passage
(07:24) An Apocalyptic Anachronism?
(07:40) Greg Lanier's view of the passage.
(09:35) Outtro
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[@ricollomaxo1324]

I was just discussing this passage with a friend the other day, and the whole sitation involving Michael Licona. I feel like the "apocalyptic anachronism" as you coined it makes a lot of sense and connecting it with Matthew's other uses of this literary device(like chapters 24/25) really convinced me

[@michaelgreve1052]

@mbird12 Hey Dr. Bird! I appreciate the video! I have a couple questions: 1) Do you think Matthew 27:52-53 is alluding to Ezekiel 37:12-13? Would that help one interpretation of Matthew more than another? 2) Matthew does create "special effects" elsewhere, like the earthquake in 8:24. However, is there any precedent for this "special effect" in second temple literature? In particular, do other second temple writers depict only some of faithful Israel being raised while other faithful stay "sleeping"?

[@brentbaker5279]

Very helpful! I aways wondered why Matthew included this in his account while others did not. Your explanation convinced me!

[@casimirkukielka3842]

Definitely agree with your view

[@katielouise3924]

Thank you, Dr. Bird, for all your scholarly hard work you do & I appreciate Dr. Licona’s scholarly hard work, also. I never thought how I had interpreted that passage as dogma, and I so enjoy reading scholars’ views on passages.

[@BaronReed-rj9rz]

Good scholastic approach to a timeless discussion that I believe the writer of the passage meant to provoke the imagination to the point of curiosity to the point of exploration. Thank you,

[@youngman44]

Great point Michael! Thanks!

[@billburns8210]

I like how you further elaborate on it from what Mike Licona has stated in the past. So very helpful to Christians to talk and discuss this passage and also apocalyptic writings that we do find in the Word of God. It's really sad to hear that Mike Licona had received such bad treatment for his take on that passage in Matthew showing how fundamentalism and theological liberalism has made its mark on us big time.

[@elliotwalton6159]

You always leave me with something to think about and read up on.

[@HomeInspectorCoreyLambrecht]

Average Christian like myself: “Yes I believe it’s historical. I’ll ask Jesus is about it one day.” Intellectuals: “It’s problematic. Let’s see what Biblical scholars have to say. The plain meaning can’t be true.”

[@food4thort]

This discussion exemplifies the art of Christian apologetics - you can believe anything, no matter how illogical (and even un-theological), if you surround it with enough 'contextual inventions'.

[@StephenRussell-k9j]

seems to make the most sense and I have often thought there is a "merging" of ideas, but your explanation simplifies the process

[@randy.starkey]

I think the correct explanation of this is historical. It is very specific in its description, and to insert an event like this for just two verses and then say it's symbolic seems really odd. Also, comparing it to Mt. 24 is not an equal I don't think as the destruction of Jerusalem and the 2nd coming are both real events, not symbolic. More significantly, I don't think the passage is saying the saints came to life before the resurrection of Jesus, but rather in tune with the earthquake the tombs came open first. Perhaps many did. But the passage says specifically it was after Jesus' resurrection that the saints went into Jerusalem. In other words, that's when they actually came to life. The verses can easily mean this, and do not have to mean they came to life when the tombs opened. It's just rather a simple statement that the tombs opened and they came to life. The specifics are the *after* the resurrection. I think we can also tie this into the keys of Hades, leading captivity captive, etc. with Jesus bringing the saints to Heaven. Perhaps they stopped on the way up for a little demonstration. What ultimately happened to the resurrected bodies perhaps we will have to ask. Turned to dust when Jesus took them on up? Took them up like Enoch and Elijah? Who knows. But regardless, to me the whole passage has a historical sense.

[@azabigail1]

Recently I read letters “supposedly” written by Caiphas, Pilate, and one by, I think, Herod. I didn’t research the letters, but they mention that many of the dead were seen after the Resurrection of Yeshua.

[@billwalker7119]

Hi Mike, Thanks for your ruminations on this difficult text. I like your suggestion that we think about it cosmologically. Maybe the physics imagery of space-time curvature can help us go a little further here? Translated in these modern terms, is Matthew in effect saying (without suggesting he knew modern physics per se) that the events of Jesus death and resurrection event are so cataclysmic that the cosmos 'wrinkles' (like what physics calls 'space-time curvature' in four-dimensional space-time)? So much so, that the wrinkle become a tear (represented in v 51 by the temple curtain being torn in two), when then opens a cosmic gap in space-time. Is Matthew giving his readers an apocalyptic peek through this gap into what God (who created, and is beyond, so can and does intervene decisively in, four-dimensional space-time) is doing, that foreshadows and gives us a glimpse of the final resurrection? An implication of this could be that Matthew is recording what happened, but not in natural four-dimensional space time (which we usually think of as 'history')

[@BobMendelsohn]

I believe it is historical. Matthew in chapter 27 sounds like a kid coming back to his folks and telling about an exciting event he just watched. "And this happened... and then this happened.... and then...." just like John in Revelation "and then...and then... and then..." which is not related to a sequence, but really all happening at a similar time. That said, I think the graves being opened does not necessitate the OT saints standing and awaiting the command to exit. In fact, I think this event of .52 sounds like what happened when "He might bring us to God, having been put to death in the flesh, but made alive in the spirit; in which also He went and made proclamation to the spirits now in prison, who once were disobedient, when the patience of God kept waiting in the days of Noah, during the construction of the ark" This proclamation to those particular OT saints held in Abraham's bosom (if you will, Sheol Positive) was basically, "Time's up; let's go!" Who they were is not revealed. But as for their next viewing, I believe that happens 40 days later. At The Ascension, "He was lifted up while they were looking on, and a cloud received Him out of their sight." (Acts 1) What is 'the cloud?" Hebrews 12 says this cloud is the Hebrews 11 "hall of faith." "Since we have so great a cloud of witnesses surrounding us,". And finally Ephesians 4: "WHEN HE ASCENDED ON HIGH, HE LED CAPTIVE A HOST OF CAPTIVES, " This unusually applied citation of Psalm 68 is now in Paul not applied to the ark or to the Tabernacle, but to the One who tabernacled with us. But don't miss what He took; he led captive a host of captives. Who are they? Usually captives are the conquered, the ones following in the parade of the victor. I wonder if those captives are not the very same OT saints, the cloud of the hall of faith, the resurrected ones who came out of their graves at the resurrection of Yeshua.

[@konmichailidis6240]

'Apocalyptic anachronism' is an interesting concept. Is it like eschatalogical eagerness, or a preterist preview? Is Matthew saying that if the saints did not resurrect then they should have 'cos they're gonna have to later anyway ?

[@lelandvickers9070]

This seems to me to directly refer to Ezekiel 37:13. It confirms the Lord. But this does not directly clarify whether Matthew intends to report an historical event in Jerusalem.

[@bruhfella1257]

I’m not sure which position I hold. I guess it’s not much of a hill to die on for me. Whether the event is historical or not, it’s clear that Matthew was a very talented writer and it’s always interesting to see how he communicated these themes to his audience. I’m looking forward to more videos like this; it was very enjoyable

[@bjornlange635]

If you listen to J.S. Bach‘s „Matthäus-Passion“, the music amplifies the creepy atmosphere of that passage. The „anachronistic blend“ is a good explanation, and in the gospel of Luke Jesus is quoted „For he is not a God of the dead, but of the living: for all live unto him.“, i.e. the verses Luke 20, 34-38 explain, that there are people, who have already been resurrected and live now with God. That might sound a little bit too gnostic: Eternal life is now, for us, the so called living, and the so called dead people.

[@oldjack-mi8gk]

Hate it when good scholars get cancelled for exercising good scholarship. Same thing happened to Robert Gundry over his commentary on Matthew’s gospel

[@JasonSumner]

One possibility: They walked into "the holy city." In other words, they walked into the New Jerusalem (into the heavenly realm). There was nothing "holy" about the earthly Jerusalem in the first century. Matthew made that clear in his gospel account. These saints were a preview (they were the "first fruits of the first fruits") who would ascend into heaven at Jesus' Second Coming in 70AD. The portal into the New Jerusalem was opened for a quick preview after Jesus' resurrection.

[@medicalmisinformation]

Does this call into question the historicity of the Holy Innocents slaughtered by Herod in Bethlehem, another event to which Matthew alone attests?

[@yankeegonesouth4973]

I'm not certain I agree, though I don't know how I'll do sufficient research to disagree knowledgeably. You presented this in a fairly convincing manner, I'll admit. I do appreciate, Dr. Byrd, that you did not just wave it away as some later interpolation. Not that I would lose my faith if it were, mind you.

[@teologizando]

Hello dr. Bird. My take is that the holly city is the heavenly Jerusalem. So, those saint were brought to heaven as the saints will, someday, go to heaven before the recreation of the new heaven and the new earth. But I agree that the text is an apocalyptic one.

[@rosenzollern]

Dear Dr.Bird this video was indeed very helpful. I was struggling a lot with this particular passage in Matthew and it even was giving me doubts about the Gospel because other evangelists didn’t even mentioned this event in their writings. But now looking deeper into the matter and comparing this passage with other Matthew’s passages where he merges present and I’d say “vision of the Lord’s Day” I’m convinced that you have a right interpretation strongly suggested by the context. I’d also add from myself that in Eastern Catholic, Orthodox and Coptic traditions there is a belief which can also bring some light to the passage: it’s believed that when Jesus died He descended to Hell and destroyed it by His presence, He made Hell gave up all Righteous. So the Hell was emptied. Jesus’s presence made the souls of the righteous descend to Heaven. Also, in St. John Chrysostom Easter Homily there is a part which can be a reference on supposed passage: “... He that was held prisoner of it has annihilated it. By descending into Hell, He made Hell captive. He embittered it when it tasted of His flesh...” and “ Christ is risen, and not one dead remains in the grave.” So it seems that Early Patristic Homily can provide some symbolical context for the passage too.

[@donnaschow613]

I think the people the came back with Jesus.... maybe they were the "captives"that Jesus freed from Hell.

[@kevinrobertjarvis2636]

You didn't answer the question that you brought up in the beginning of the video. Is this text is metaphorical or in some way Legend to point to something greater why could not the rest of the Resurrection stories be the same? You didn't answer this question

[@Sebastianx115]

In a other greek translation 1937 it just says the bodies were tossed up from there graves from the earthquake from Jesus crucifixion

[@jimyoung9262]

1. Listening to an aussie professor say "brains...brains..." is hilarious 2. Dr. Bird what's your take on the strange "twos" in Matthew? Specifically the Gadarene Demoniac(s) and the Blind (men). I'm wondering if there's a theological point being made, especially in light of the "truncated" genealogy in Matthew to fit the generations to 14.

[@StephSchLDD]

I think he’s describing 2 Corinthians 5:1-10 and Revelation 21. The holy ones are the dead who have been waiting in Abraham’s bosom for Christ’s atonement and the exchange of their earthly bodies for heavenly bodies which were taken into the holy city (New Jerusalem) at Christs death and who, in a blink of an eye, were taken into the presence of Christ! I think it’s possible that some (John and maybe even others) who were at the cross were given a glimpse of this actually happening in the spiritual realm ie the veil was torn, and they literally saw heaven opened up (and heaven and earth joined together) in a new way as the Old Testament saints entered into heaven through the gate of Christ’s earthly body. Their earthly bodies are now heavenly bodies in the holy city, The New Jerusalem which then has its first set of inhabitants, its great cloud of witnesses, the 144,000 who will be added on to as the new saints die and are received into it ie the 144,000 become the great cloud of witnesses giving their testimony of Christ and singing praises and giving honor and glory and worship to Him, forever. Praise Christ our King who is God with us! With those who have received their heavenly bodies and with us who are still groaning in our earthly bodies and waiting for our heavenly bodies. Joy to the world! Heaven and nature are singing.

[@leepretorius4869]

6:52 would like to hear what you make of the book “Inmillennialism” by Mike Rogers.

[@mrniceguy3750]

The Day of the Lord… The Prophets pointed to it.. Joel described it.. Jesus warned of it by describing it the same way Joel described it.. Peter exclaimed that this is that on the day of Pentecost…

[@narrowistheway77]

It’s not a problematic text and you’re making something simple become complicated. It was a sign that Christ was the Messiah given to the Jewish people. You’re casting doubts on something with human logic that we expect from the world, not from believers… this akin to you creating a Christ of your own imagination, and just so you know, imaginary Christs cannot save you

[@elliotwalton6159]

Matthew's version of the fall of Jerusalem is the biggest because he included olivet... Sorry....

[@scottbignell]

It's clearly an unhistorical event... in the same league as miraculous conception/birth stories, miraculous escape from death stories, miraculous superpower stories (walking on water, etc.). I'm glad you don't take the "zombie apocalpyse" as a historical moment, Dr. Bird. But I think such an acknowledgment should open doors to reconsider the likelihood of other outlandish / trope-ish claims that the Gospels make. I think many Christians recognise this passage as deeply problematic but choose to hold fort because they sense the slippery slope it might lead them down should they begin to question the historicity of the text. I think their fears are justified. But, as many former Christians can testify, is not one TO fear.

[@jonaha502]

It's not unhistorical because it's supernatural, the doubt is because it isnt attested anywhere else. Scholars don't dismiss miracle stories as complete fiction. History can't prove that miracles happen but they can prove that people saw/believed in miracles, so scholars can determine that Jesus' miracles are "historical" in that sense. John P Meier talks about this in his Marginal Jew book series

[@scottbignell]

@jonaha502 Sure. I take it that Jesus was likely understood by his followers as a faith healer / exorcist / miracle worker. History can go THAT far (not in terms of certainty, but in terms of plausibility). But history can't show that he REALLY WAS miraculous. Yes, in this specific instance, the lack of multiple independent attestation makes the scene EVEN MORE unlikely than the others. But it doesn't mean the others are probable. The Gospel stories are redacted and re-shaped stories about a guy who lived a generation or two before. At best they can give us a broad brushstroke outline of the historical figure. But to try and strain more out of them is undoable.

[@matthewjohnson6360]

Yeshua Died Wedneday the went 2 Sabaths a Hi and weekly