Matthew 27.50-53: A Short Analysis

By Samuel M. Frost, Th.M.

A friend of mine, Mark Cox, got me thinking the other night on this troublesome little passage in Matthew.  The text in question, from the ESV, is as follows:

And Jesus cried out again with a loud voice and yielded up his spirit. 51 And behold, the curtain of the temple was torn in two, from top to bottom. And the earth shook, and the rocks were split. 52 The tombs also were opened. And many bodies of the saints who had fallen asleep were raised, 53 and coming out of the tombs after his resurrection they went into the holy city and appeared to many.

If we survey the parallel accounts in the Synoptics (using Throckmorton, Jr., Gospel Parallels – Nelson, 1979) we find that Mark and Luke both record the rending of the temple veil.  Neither include the resurrection or earthquake, though all include the darkening of the day by a storm.  The Gospel of Peter (dated 70-160 C.E.), the work of a Docetic, also includes the tearing of the veil.  It appears, then, that this was a very early account of events that happened when Jesus died.

Matthew’s addition, however, stands alone.  The author stands alone in many inclusions of the Hebrew Bible in terms of rendering them “fulfilled” in the life and ministry of Jesus, and I will argue that he is doing the same here, yet with such a tact that his theological point is not to be missed.

First off, constructing a time-line of events, Jesus dies, and an earthquake happened (Jerusalem suffers from many earthquakes having two fault lines of the Great Rift Valley – the last major earthquake was in 1927).  Matthew 28.2 records a “great earthquake” which, again, none of the other accounts have.  Was this a second quake, or was he alluding to the one in 27.51?  Regardless, the sun was darkened by storm clouds and there was a “quake” and the rocks were “split” (same word for the veil being split).  Matthew obviously wants us to see the hand of God here in these phenomena.

From one point, the splitting of the Temple veil was a meaning that carried with it the idea that the way into the Holy of Holies (the veil separated the Holy Place of the Temple from the Holy of Holies, which only the High Priest could enter) was now “opened.”  The symbolism here is enormous (for example, see Floyd V. Filson, The Gospel according to Matthew, Harper’s NTC, 1960).  Even if the curtain to the Holy Place was meant, the meaning is still the same (later developed in Hebrews).  This would have also carried the meaning of the end of the older covenant made with Israel when read in light of the fact that Matthew has Jesus inaugurating a “new covenant” rite in his death.

The land shook and the rocks split which would have been the cause some of the tombs being opened.  The hillside surrounding Jerusalem are marked by tens of thousands tombs, many of which are quite visible today that date back to the Second Temple era (2nd century B.C.E-1st century C.E.).  Most these tombs were “corked” with a stone (there is some debate as to whether Jesus’ tomb was corked or a circular stone was “rolled” – corked stones are “rolled” as well on a wheeled platform because of their weight).  Regardless, at this point there is not real controversy.

The real fun begins with verses 52-53.  “Many saints” (we don’t know how many, three would suffice, or four, whatever) were “awakened”.  We are to assume, quite safely, that these were folks who had died within the last few days (people die every day in my small town of 18,000, so I imagine they were dying everyday in the large City of Jerusalem and adjacent area).  Jewish mourning for a dead person did not drag on for days before the burial.  When a person died in a Jewish family, they would “rend” their garments (keriah).  Death is a separation, and Jesus “gave up his spirit” – his spirit departed his body, which is a rending, a separation.  The separation of the veil curtain meant death.  Hebrews 10.20 states that Jesus “by a new and living way opened for us through the curtain, that is, his flesh.”

Jewish burials, like with Lazarus, take place within a day or two (Concerning Death: A Practical Guide for the Living, Ed. Earl A. Grollman, Beacon Press, 1974). These recently deceased “saints” would have been either entombed in a ossuary, or laid (like Jesus) in a hewn out slab within the tomb itself.  Lazarus was not in an ossuary, either.  He would not have been able to walk out.  Jewish belief in resurrection of the dead was anti-cremation.

Where these tombs were around the city we are not told (there were thousands).  One could have been over there in the west, and another in the east.  Who knows?  Their “bodies” (somata, plural) were “raised” (egeiro), and “after (meta) his rising (egersis, a noun form of the verb, a hapax here, used only once) they came out.  Then they went back into the city (because tombs were outside the city) and were seen by many.  Could you imagine seeing Grandma again after you just laid her to rest a couple of days ago!

Now, we have to stop here because I said, “they came out.”  The question is, “when” were they raised?  The second question is, what kind of resurrection was this?  First, as to when they “arose” it appears from many translations that they arose when Jesus died.  However, this would mean that they sat in their tombs until Jesus was raised (which Calvin called, “absurd”).  Another reading, however, is that the tombs were opened on the day he died (due to the earthquake), but they were not raised until after Jesus was.  The text would then read, “…the rocks were rent and the tombs were opened (period).  And (later) many bodies that had been asleep awoke and came out of the tombs (that were made open three days prior) after his resurrection…”  This reading has it that the tombs were opened on Friday, but the bodies of the saints were not raised until after Jesus.  The fact that the author has “after” here is that Jesus, throughout the New Testament, is the First born from the dead, the First-fruits, and the first to be raised.  In other words, there is theology going on here.  One cannot have resurrection prior to the First, who is Jesus.

The problem with this interpretation is that it appears somewhat forced.  It is agreed hands down that Jesus’ resurrection was indeed the first of its kind.  It was not the first if we mean that it was the first resurrection whatsoever.  Many have been raised from the dead in the Bible.  They died again, however.  Their resurrections were resuscitation.   What is called popularly, “Near-Death Experiences” (NDE).  Anthony Peake, for example, states, “I still argue that these people when they have near-death experiences, are having “near” death experiences, not actual death experiences in that they do come back. They do come back to this place and they do come back and exist in this place and survive in this place. They come back to be able to tell us of the experience that they had” (link).  Thus, the NDE is indeed a real death.  There is much scientific documentation on this phenemenon. “Actual Death Experience” (ADE) is that, death.  In spite of a rather misleading title, “near” death, the patients do actually die.  They just “come back”.  It is not my intent to support any of these claims.  I am just looking for a definition.

Thus, all of the resurrections prior to Jesus’ resurrection were of the NDE kind.  Lazarus’ resurrection (and it is called a “resurrection” as are those in the text before us) was a NDE.  And, with all of these cases, all of them, they eventually died again (ADE).  However, with the man, Christ Jesus, we are told, “We know that Christ being raised from the dead will never die again; death no longer has dominion over him” (Romans 6.9).  Thus, Jesus’ resurrection was permanent.   Jesus ascended to his Father after he came out of the tomb the morning of his resurrection (John 20.17), which states, “Jesus said to her, “Do not cling to me, for I have not yet ascended to the Father; but go to my brothers and say to them, ‘I am ascending (present tense) to my Father and your Father, to my God and your God.'”  Here, then, is what I mean by the kind of resurrection Jesus experienced, and the kind of resurrection that had gone on before.  They died again.  Jesus could die no more.  This preserves, then, the essence of what is meant when it is said, “he is the firstborn from the dead.”  His resurrection was a permanent resurrection with regard to his body.

This idea is guarded in either interpretation of the text before us.  The issue is, then, what kind of resurrection did these saints experience?  Was it the kind that Jesus experienced?  If so, then we can understand why some interpreters would render the text to convey the idea that Jesus was first raised, and then the “many saints” were raised.  These saints were raised with the same quality of body that Jesus had, and would not die again.  Rather, apparently, without being told in the text, they eventually ascended into heaven as well.  However, as stated above, this appears to strain the text.

My understanding is that the text is fairly straightforward, regardless of how incredible this miracle is.  It happened.  And, like many commentators, we find a possible allusion to a couple of Hebrew texts.  The first is the story of 2nd Kings 13.21, where we read, “Once while some Israelites were burying a man, suddenly they saw a band of raiders; so they threw the man’s body into Elisha’s tomb. When the body touched Elisha’s bones, the man came to life and stood up on his feet.”  This is a resurrection story of the NDE kind.  Thus, when Jesus died, there was an earthquake, and some tombs were broken open.  Some of the recently dead (within a few days) arose and stood again.  They didn’t come out until after he was risen from the dead.  They made their way to the city (to see their loved ones, no doubt) and appeared to many of them.  These are NDE’s.  They died again.  This is the simplest reading of the text.  We are not told what caused them to remain in their tombs for three days, regardless of Calvin’s charge of absurdity.  Maybe they were talking with angels.  Who knows?

Some may object that such a resurrection would have had been reported.  Well, it was.  Matthew is reporting it.  Why is his report ipso facto rejected as an account?  Second, one of the interesting things about Lazarus’ resurrection is that after four days he came to life, too.  Yet, we do not see any other account of this resurrection except in John.  Lazarus “fell asleep” (John 11.11).  His body was four days in the tomb (they did not hesitate entombing him after his death, perhaps even that day, as we see in Jesus’ case – the Jews did not wait long as mentioned above).  But, as we know, Lazarus died again.  His resurrection was a NDE.  Jesus didn’t.

One other thing in John’s text is that Martha affirms her belief in the resurrection of the dead “at the last day” (John 11.24), and Jesus does not correct her.  Rather, he raises Lazarus from the dead that day.  Lazarus’ resurrection, therefore, was not the “last day” when, according to John, “For my Father’s will is that everyone who looks to the Son and believes in him shall have eternal life, and I will raise him up at the last day” (John 6.40).  We are safe to conclude then, that the resurrection of these few saints at the time of Jesus’ death was not “the last day.”  They died again.  Jesus didn’t.

However, there is one last text in the Bible of the Judaism that has been frequently mentioned in the commentaries when dealing with this text.  Daniel 12.2 reads, “and many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.”  The shared vocabulary here has caused many commentaries to see an “echo” or “allusion” in Matthew.  “Many”, “saints”, “sleep” and “shall awake” (Theodotion has egeiro, the oldest text, supposedly, has anistemi) are the shared words (see New English Translation of the Septuagint).  Is Matthew winking at this text?

It is possible.  That it is emphasized that Jesus is the “first” to be raised, and that these others (few in number compared to Daniel‘s vision) may be saying this: the resurrection of the dead in Daniel has begun with Jesus, the First (with many to follow in the last day).  However, because this resurrection of the few recently dead saints was not “the last day”, and these certainly were not “raised unto eternal life” or “eternal contempt” (hardly), then Matthew is previewing what resurrection will be.  Jesus’ resurrection, of one who died, was entombed for three days, and rose again in the same body, and ascended into heaven (everlasting life) with the same body is what Daniel foresaw for that day, the last day.  It will be a resurrection of bodies.

That even Daniel tells us the resurrection is at the last day is found in Daniel 12.13, ‘…and you shall stand again eis sunteleion hemeron, in the last of the days” – the last day.  Sunteleia is singular (last) of the days which equals “last day.”

In so many words, then, Matthew has indeed placed the resurrection of Jesus on a level all of its own.  Daniel’s resurrection is on the same level.  Jesus is the First to be raised of this kind.  However, when he died the bodies of many saints awoke and stood again – which denotes the kind, but gives total preference to Jesus.  These saints did die again.  Jesus’ body did not die again.  But, in the resurrection in the last day, the bodies will be raised (what Paul called a “mystery”) and these bodies shall die no more.  Matthew has defined what resurrection of the dead looks like (it involves bodies), and has defined the nature of the body with Jesus (the first of its kind).  The “hope of Israel” has come in Jesus.  The Spirit that raised him from the dead is already at work in believers, and “shall also quicken your mortal bodies” (Romans 8.11).  The Spirit is the guarantee of the better resurrection.  All the others died again (a fairly good resurrection for Martha because she got to spend more time with her brother, Lazarus).  But the better resurrection will be when “death is no more.”  Matthew has defined in Jesus what that is, what it looks like, and what it shall be.  Jesus’ resurrection was the appearance of the “last day” in the future brought into the present.  He is the Beginning and the End.  Worship Him.


Author: Samuel M. Frost, Th.D.

Samuel M. Frost has gained the recognition of his family, peers, colleagues, church members, and local community as a teacher and leader.  Samuel was raised in the Foursquare Gospel tradition and continued in the rising Charismatic Movement of the early 1980’s.  While serving in local congregations he was admitted to Liberty Christian College in Pensacola, Florida where he lived on campus for four years earning his Bachelor’s of Theology degree.  It was there under the tutelage of Dr. Dow Robinson (Summer Institutes of Linguistics), and Dr. Frank Longino (Dallas Theological Seminary) that he was motivated to pursue a career in Theology.  Dr. Robinson wrote two books on Linguistics, Workbook on Phonological Analysis (SIL, 1970) and Manuel for Bilingual Dictionaries: Textbook (SIL, 1969).  It was under these teachers’ guidance that Frost entered into his Master’s studies, being granted a scholarship for Greek I and II at Pentecostal Theological Seminary, accredited, in Cleveland, Tennessee (adjunct of Lee University).  Frost completed his study under Dr. French Arrington (The Ministry of Reconciliation, Baker Books, 1980), who used the text of J. Gresham Machen, New Testament Greek for Beginners. Frost studied Hebrew for two years under Dr. Mark Futato (author, Beginning Biblical Hebrew, Eisenbrauns, 2003) and Dr. Bruce K. Waltke (author, An Introduction to Biblical Hebrew Syntax, Eisenbrauns, 1990) at Reformed Theological Seminary, Orlando, Florida. With combined credits from PTS and RTS, Samuel completed his Master of Arts in Christian Studies and Master of Arts in Religion from Whitefield Theological Seminary in Lakeland, Florida under the direct tutelage of Dr. Kenneth G. Talbot, co-author of the well reviewed work, Hyper-Calvinism and Arminianism (Whitefield Media, 2005) with Dr. Gary Crampton (and Foreword by the late, Dr. D. James Kennedy).  Dr. Talbot also oversaw Samuel’s Dissertation, From the First Adam to the Second and Last Adam (2012) earning him the Magister Theologiae (Th.M.) degree.  He also helped put together A Student’s Hebrew Primer for WTS, designed and graded exams for their Hebrew Languages course. Samuel’s studies lead him into an issue in the field of Eschatology where his scholarship and unique approach in Hermeneutics garnered him recognition.  Because of the controversial nature of some of his conclusions, scholars were sharp in their disagreement with him.  Frost’s initial work, Misplaced Hope: The Origins of First and Second Century Eschatology (2002, Second Edition, 2006 Bi-Millennial Publishing), sold over four thousand units.  While arguing for the Reformation understanding of sola Scriptura as defined by the Westminster Confession of Faith, Frost’s book launched a heavily footnoted argument for a total reassessment of the doctrine known as the Second Coming of Christ.  The conclusion was that the events of the war of the Jewish nation against their Roman overlords in 66-70 C.E. formed the New Testament authors’ eschatological outlook, and went no further than their own first century generation; a view otherwise known as “full” or "hyper" Preterism.  Internationally recognized Evangelical author and speaker, Steve Wohlberg remarked, ‘On the “preterist” side today…we have such influential leaders as Gary DeMar, Kenneth L. Gentry, Jr., David Chilton, R.C. Sproul, Max King, James Stuart Russell, Samuel M. Frost, and John Noe.  To these scholars…the beast is not on the horizon, he’s dead” (Italics, his)” (End Time Delusions, Destiny Image Publishers, 2004, page 133).  It should be noted that only Noe, King and Frost supported the “full” Preterist position. Thomas Ice and co-author of the best selling Left Behind series, Tim LaHaye, quote Frost’s work, Misplaced Hope, as well in their book, The End Times Controversy: The Second Coming under Attack (Harvest House Publishers, 2003, page 40).  Dr. Jay E. Adams, who single handedly launched “a revolution” in Christian Counseling with his work, Competent to Counsel: An Introduction to Nouthetic Counseling, (1970, Zondervan), also wrote an analysis of Frost’s work in Preterism: Orthodox or Unorthodox? (Ministry Monographs for Modern Times, INS Publishing, 2004).  Adams wrote of Misplaced Hope as a "useful, scholarly work" (p.6 - though he disagreed with the overall thesis).  Dr. Charles E. Hill, Professor of New Testament and Early Christianity at Reformed Theological Seminary, Orlando, wrote of Misplaced Hope that Frost, “attacks the problem of the early church in a much more thoroughgoing way than I have seen” (When Shall These Things Be? A Reformed Response to Hyper Preterism, Ed. Keith Mathison, Presbyterian & Reformed Publishing, 2003, ‘Eschatology in the Wake of Jerusalem’s Fall’ p. 110-ff.).  There were several other works as well that took the scholarship of Frost seriously, like Ergun Caner in The Return of Christ: A Premillennial Perspective, Eds., Steve W. Lemke and David L. Allen (B&H Publishing, 2011). Because of the controversial nature of Frost’s conclusions on these matters, it was difficult to find a denomination within the Church-at-Large to work in terms of pastoral ministry.  That situation changed when Samuel was called by a Bible study group in Saint Petersburg, Florida to found a congregation.  Christ Covenant Church was established in 2002 operating under the principles outlined by Presbyterian historian James Bannerman’s work, The Church of Christ: A Treatise on the Nature, Powers, Ordinances, Discipline, and Government of the Christian Church (Banner of Truth Trust, 1974, original, 1869).  By-Laws and a Constitution were drawn up in the strictest manner for what was considered an “Independent” establishment of a Presbyterian Church, granted that a “call” was received and recognized by Presiding Elders duly ordained from existing and recognized denominations.  Two Elders, one ordained in the Reformed Presbyterian Church (Mike Delores), and another ordained in the Presbyterian Church of America (Dr. Kelly N. Birks, now deceased) tested and reviewed the call, ordaining Samuel on October 20th, 2002, the Twenty Second Sunday after Trinity.  Proper forms were submitted to Tallahassee, Florida with the stamp of a Notary Public Witness.  Christ Covenant Church (CCC) functioned as a local church for five years with a congregation as large as 30 members.  Frost was gaining recognition after Misplaced Hope had been published in January of that year, and conferences were hosted that included debates with another prominent "full" Preterist educator, Don K. Preston.  CCC hosted best-selling authors, Thomas Ice, and Mark Hitchcock from Dallas Theological Seminary; and Dr. James B. Jordan (Westminster Theological Seminary), well-known author/pastor in Reformed theological circles.  Frost was invited for the next several years to speak at over 25 conferences nation-wide, was featured in articles and an appearance on local news in Tampa for one of CCC’s conferences.  The Evangelical Theological Society also invited Samuel to speak at the Philadelphia conference (Frost is currently a Member of ETS as well as Society of Biblical Literature). During this time Samuel had submitted one more book, Exegetical Essays on the Resurrection of the Dead (TruthVoice, 2008; repr. JaDon Publishing, 2010); and co-wrote, House Divided: A Reformed Response to When Shall These Things Be? (Vision International, 2010).  Frost also wrote several Forewords for up and coming authors who were influenced by his teaching materials, as well as cited many times in books, lectures and academic papers.  However, because of certain aspects of Hermeneutics and Frost’s undaunted commitment to scholarship (with always a strong emphasis on the personal nature of devotional living to Christ), several challenges to the "hyper" Preterist view he espoused finally gave way, largely due to the unwavering commitment to Samuel by the Dean of Whitefield Theological Seminary, Dr. Kenneth G. Talbot, who continually challenged him.  In what shocked the "hyper" Preterist world, Samuel announced after the Summer of 2010 that he was in serious error, and departed the movement as a whole, along with Jason Bradfield, now Assistant Pastor of Christ Presbyterian Church, Lakeland, Florida .  Christ Covenant Church had dissolved after 2007 while Samuel continued as a public speaker and writer, largely due to reasons that would unravel Frost’s commitment to "hyper" Preterism as a whole. The documentation of Frost’s departure was published by American Vision’s Founder, Gary DeMar, with a Foreword by Dr. Kenneth L. Gentry.  Why I Left Full Preterism (AV Publishing, 2012) quickly ran through its first run.  The book was later republished under the arm of Dr. Kenneth L. Gentry and is sold today (GoodBirth Ministries Publishing, 2019; though still available in Kindle form from American Vision).  Dr. Gentry also gave mention to Frost in his book, Have We Missed the Second Coming: A Critique of Hyper Preterism (Victorious Hope Publishing, 2016), noting him as "one of the most prominent" teachers within Full Preterism (135).  Dr. Keith Mathison, Professor of Systematic Theology at Reformation Bible College in Sanford, Florida, endorsed the book as well.  Samuel has gone on to write, Daniel: Unplugged (McGahan Publishing House, 2021); The Parousia of the Son of Man (Lulu Publishing, 2019); God: As Bill Wilson Understood Him, A Theological Analysis of Alcoholics Anonymous (Lulu Publishing, 2017).  He is also active as a certified Chaplain with the Henry County Sheriff’s Department, Indiana, and enrolled with ICAADA (Indiana Counselor’s Association on Alcohol and Drug Abuse), and worked directly under Dr. Dennis Greene, Founder of Christian Counseling and Addictions Services, Inc., for a year.  Frost’s passion is in the education of the local church on various issues and occasionally works with Pastor Alan McCraine with the First Presbyterian Church in Lewisville, Indiana, and Bethel Presbyterian Church, Knightstown, Indiana, where he periodically is called upon to give the sermon. Samuel, with his wife, Kimberly, helped to establish Heaven’s Bread Basket food pantry that donates food items to local families in need once a month – a ministry of the Session of First Presbyterian Church, Lewisville, Indiana. Samuel also works part time at Ace Hardware in New Castle, Indiana for several years.  He has a solid, family reputation in the community, and has performed local marriages and funerals.  He also sits on the Board of the Historical Preservation Committee in New Castle. Recently, he has completed his two year quest for a Th.D from Christian Life School of Theology Global, Georgia.

3 thoughts on “Matthew 27.50-53: A Short Analysis”

  1. Yes, a resuscitation symbolic of or demonstrative that Christ is the resurrection and life, but it was not a resurrection. The Greek word for resurrection anastasia is not used, it’s egeiro, which is a resuscitation of which they would again die or “be under the altar” so-to-speak until the time of the first resurrection ca. 70.


  2. There actually are no verses in scripture anywhere saying that these resurrected Matthew 27:52-53 saints ever died again. Neither can any be found that tell us Lazarus died again. What we DO have is Hebrews 9:27 telling us that it is appointed unto man ONCE to die – not twice. The secured status of our bodily resurrection is meant to be a picture of the believer’s secured status of their spiritual resurrection to salvation. If the physical resurrection of a saint could be lost by a second death experience, then the spiritual resurrection to salvation could also be lost, and we know that this cannot be true. As an adopted child of God, we are SEALED with that Holy Spirit of promise (Eph. 1:13).

    These resurrected Matthew 27 saints were the very reason the doctrinal error of Hymenaeus and Philetus sprang up in the early church, saying that the resurrection was past already (II Tim 2:17-18), which overthrew the faith of some. Either these two men had personally seen some of the Matthew 27 resurrected saints themselves, or they had heard the astonishing account of this massive number of many righteous ones bodily raised from the dead. Consequently, they assumed and were teaching that this event was the only resurrection that would ever take place; an error which Paul had to sternly correct, since it was discouraging some in the church who thought their dead loved ones in the faith had missed the resurrection entirely.

    If Christ’s resurrection is titled as the “Firstfruits” in I Cor. 15:20 & 23, then those who came out of the grave along with Him were also called by the same title of the “Firstfruits”. Revelation 14:4 tells us that there were 144,000 of these “Firstfruits” who were “redeemed from the earth” (tes ges – the land of Israel). They were the same 144,000 coming from the Jewish tribes as listed in Revelation 7:5-8. These were local Jewish graves which were opened around Jerusalem by the earthquake during Christ’s crucifixion. Dan’s and Ephraim’s tribes were not represented in the number of 144,000, because these had gone completely over to idol worship from earlier times, and apparently few or none of the members from these tribes had been buried near Jerusalem.

    They were called “virgins” in Rev. 14:4, because there is no marrying or giving in marriage when one is in the resurrected state (Luke 20:35).

    They “stood on Mount Zion” with the Lamb in Rev. 14:4, just as the Matthew 27:52-53 resurrected saints went into the city of Jerusalem and were seen of many.

    They “followed the Lamb” (Rev. 14:4) wherever He went in those 40 days while He was on earth before His ascension from the Mount of Olives.

    They were “without fault before the throne of God” (Rev. 14:5), because a glorified, incorruptible, resurrected saint is in a state of sinless perfection.

    They were also called the “REMNANT” of the dead – the comparatively small number who “came to life again” in the Rev. 20:5 “First Resurrection” with Christ in AD 33 (which “First Resurrection” also occurred at the END of the literal 1,000-year millennium).

    They are also the “multitude of captives” that Christ led out of the grave with Him, and “gave as gifts to men”. These resurrected “gifts” were composed of apostles (sent ones), prophets, evangelists, pastors, and teachers (Eph. 4:8-12). These resurrected workers in the early church LIVED and REMAINED on the earth, since Paul wrote in Romans 8:23 that the church still had these “Firstfruits of the Spirit” among them, who were also waiting for their final escort to heaven.

    They were also known as the “FIRSTBORN”, and the “spirits of JUST MEN MADE PERFECT” (Heb. 12:23). They had been “enrolled”, or “written in heaven”, but had not bodily arrived there yet, as of the time Hebrews was written. They left this planet in the Pentecost Day resurrection in AD 70, when these who were “ALIVE and REMAINED” were caught up in the air to meet Christ with the rest of the saints He had just bodily-resurrected at that time (I Thess. 4:15, 17).

    Their totally unique task of remaining on earth in their resurrected state as evangelistic “laborers in the harvest” (Matt. 9:38) before the end of that Old Covenant age qualified them to “learn that song” that no one else could learn except them (Rev. 14:3). Their experience was a singular one; never duplicated before or since that time.

    In Rev. 12:17, they are the “REMNANT” of the Woman’s seed (since they were all from Jewish tribes) from the early days of the infant church, when the dragon went to make war with those that “keep the commandments of God, and have the testimony of Jesus”. This identical phrase is used to describe the “patience of the saints” in Rev. 14:12, “that keep the commandments of God, and the faith of Jesus”, just before John describes the first sickle harvest of these Matthew 27 saints in Rev. 14:14-16 when a crowned Christ “reaps the earth” of its dried harvest.

    Some of these Matthew 27 resurrected saints were also the “REMNANT” (Rev. 11:13) within the city of Jerusalem when the two witnesses, (the former high priests Ananus and Joshua ben Gamaliel), were killed in the nighttime Idumean attack in AD 68. The “remnant” gave glory to God when they saw the earthquake and these two witnesses raised from the dead after 3 1/2 days, similar to their own case of being raised from the dead 3 days after the earthquake at Christ’s crucifixion.

    Since some of these Matthew 27 resurrected saints were within the city of Jerusalem during its AD 70 tribulation period, I believe they were also what Rev. 20:9 calls “the camp of the saints” that was surrounded at the same time that the “beloved city” (the city of Jerusalem) was also surrounded by Gog’s forces. That tells us that the “camp of the saints” was INSIDE Jerusalem, because the city and the camp of the saints were both surrounded simultaneously by Gog’s army.

    There was absolutely no danger of any harm coming to these Matthew 27 saints within Jerusalem as it was being destroyed, because Rev. 20:6 tells us that those of the “First Resurrection” (the remnant of Matthew 27 saints) could not be hurt by the second death – it “hath no power” over them. This AD 70 judgment on Jerusalem was the SECOND DEATH of the nation, the city, and the temple, similar to its FIRST DEATH under the Babylonian invasion in 586 BC. The Matthew 27 saints would emerge unscathed by this AD 70 Second Death / Lake of Fire in Jerusalem, because a resurrected saint is impervious to harm of any kind, whether spiritual or physical in nature. Their patient service for Christ was rewarded when they were finally taken to heaven after Christ bodily returned on the Mount of Olives and gathered all the resurrected saints to Himself on Pentecost Day in AD 70.

    Actually, there are more references in scripture regarding the identity and activity of these Matthew 27 saints , but this reply is already tedious enough for anyone to wade through.


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