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Explanation for:
Matthew
27
:
53
And coming out of the tombs after his resurrection, came into the holy city, and appeared to many.
11
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{"arr":[{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"And lo, the curtain of the temple was torn in two, from the top down. - The temple's veil was split in two, revealing all the hidden truths of the law, which then reached the Gentiles. The Gospel, frequently cited, recounts that the massive temple barrier was broken apart. Josephus Flavius also notes that the angelic beings who once stood in the temple proclaimed, \\"Let us depart from this dwelling.\\" The earth trembled; stones were dispersed; and graves were opened. - There can be no doubt about the significance of these powerful signs: they occurred so that both heaven and earth, along with all creation, could testify to the crucifixion of the Lord. The earthquake and other events can be seen as symbols of the faithful, initially akin to the graves of the deceased, who, upon leaving behind their past errors and softening their hardened hearts, recognized Him as their Savior. Many bodies of the holy ones were resurrected, and after His resurrection, they emerged from their tombs, entered the holy city, and appeared to many. - Just as Lazarus, who had died, was raised, so too were many of the saints to demonstrate the resurrection of the Lord (See Jn. 11:1-44). However, although the tombs were opened, the dead did not rise until after the Lord's resurrection, making Him the firstborn from the dead. The holy city, where these resurrected beings appeared, may refer either to the heavenly Jerusalem or the earthly Jerusalem, which was sanctified. Likewise, Matthew is identified as a tax collector, not because he continued in that role after becoming an apostle, but rather because he retained his prior title. Jerusalem is deemed holy due to the presence of the temple and the holy of holies, setting it apart from other cities that honored idols. The phrase \\"they appeared to many\\" indicates that the resurrection was not universal, but rather selective, intended for those privileged to witness it."},{"author-name":"Ephraem the Syrian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88b589fc3e99eb7bb1839_Ephraem%20the%20Syrian.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Consider the insights on Matthew 21:19 and Matthew 27:42. The tombs were opened to demonstrate that the Lord had the power to have shattered the Cross but chose not to, as that would have led to the downfall of the kingdom of Israel. He also refrained from vanquishing that which would ultimately liberate the Gentiles from their sins. Instead, the Spirit rent the temple veil. To affirm His resurrection, the Lord summoned the righteous who arose from their graves as witnesses to His departure. In this way, both exoduses were declared in harmony."},{"author-name":"Apollinarius of Laodicea","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":4,"exegesis-text":"The resurrection of the bodies of the faithful indicated that the death of Christ brought forth life. They did not become visible until after the Lord had risen, as it was essential for the Savior's resurrection to be proclaimed first, after which they were seen, having been raised through Him. It is evident that those who were resurrected as a sign eventually experienced death again. It would have been inconceivable for the firstborn among the dead to rise to everlasting life without the others following suit. Luke recounts that the crowds who gathered returned, striking their chests in sorrow (Luke 23:48). Similarly, the divine majesty present even in the suffering and humiliation of the Savior was not concealed from the Jews; however, they succumbed to the common forgetfulness of humanity, and the misleading teachings of their leaders confused many."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"The elements were shaken not only as a testament to the Creator’s constant vigilance over them but also as a means to signify an alteration in the course of events; Scripture indicates that an earthquake serves as a herald of such changes. This marked the divine shift of attention from the Jews to the Gentiles. The stones, representing the hardened hearts of the Gentiles, were unbound and received the seed of truth. Those who were spiritually dead due to sin arose, entered the heavenly city, the New Jerusalem, and appeared to many who were on the wide path of life; by doing so, they became prime examples of righteous living and transformation: when a person sees another once lost in sin, now redeemed and entering the heavenly realm, it inspires them to follow suit and seek their own conversion. This, however, may be construed as overly imaginative. It is important to recognize that the resurrection of the deceased that occurred at Christ's crucifixion signaled the liberation of souls confined in hell. The individuals raised during that time appeared to numerous witnesses, ensuring that the event did not seem merely illusory; they were resurrected as a sign, and it is apparent that they experienced death once more. Some, however, maintain that these individuals were resurrected alongside Christ and did not die again. I remain uncertain whether this perspective should be embraced."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"They emerged and manifested in a way that the opening of the graves and the rising of the deceased would not seem spectral. Following the resurrection of Jesus Christ, they rose from their resting places, entered the holy city, and were seen by many, so that those witnessing this final resurrection might be assured of the Savior's triumph over death, realizing that the one who brought them to life had likewise resurrected Himself. The holy ones were revived so that their testimony about Jesus Christ would hold authority. After their appearances, they passed away once more."},{"author-name":"Innocentius of Kherson","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88d18072d36d1a976dd2c_Innocentius%20of%20Kherson.png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"After the resurrection of Christ, many saints emerged from their graves and entered the holy city, appearing to numerous individuals (Matthew 27:53). Who are these resurrected figures? The Evangelist calls them saints but does not specify which ones. The reason for this omission is that the names do not enhance the significance of the resurrection; what matters is the act of rising, the divine miracle itself. Judging by relevance, those who were closest in flesh to the risen Christ, such as Abraham or David, or those who prophesied His death and resurrection more clearly, like Isaiah, Ezekiel, or Daniel, would seem to be likely candidates. Alternatively, one might think that more recently departed figures, such as John the Baptist, Simeon, or Anna, would be recognized more readily by those witnessing the resurrection. \\n\\nHowever, these considerations might not hold weight, as the vertical relationship of the inner man reflected the power of the Lord's death and resurrection most profoundly in the truly righteous among them, which may include those fitting the previously mentioned criteria. Regardless, the group of raised individuals was considerable: many bodies of the saints who had passed came to life. The retinue accompanying the Son of God, a triumphant King, would not be sparse. Yet the Evangelist's phrasing regarding the resurrection stands out: he states that the bodies of the departed saints arose. Why emphasize the bodies rather than the saints themselves rising? It suggests these bodies had languished in the tombs, poised for resurrection. Such terminology could well apply to those who rest in our realm imperishably, yet no evidence suggests the existence of incorrupt bodies of saints in the Old Testament. \\n\\nWhere then did these bodies in Jerusalem come from, as noted by the Evangelist, who testified they emerged from their tombs at the moment of the Lord's death? Various explanations could be formulated, but it seems indicative that in the resting places of the departed, there existed mysteriously the beginnings of imperishable bodies that souls will wear on the Last Day, much like seeds sown in autumn are destined to become summer plants. If a miracle were to occur, causing the sun of summer to shine in the depth of winter, these bodies might spring forth into view. \\n\\nWhen precisely did the bodies of the departed saints rise, and when did they enter the holy city to appear to the crowds? This occurred immediately following the Lord's death on the cross. At the moment Jesus cried out loudly and yielded His spirit, upon which the temple veil was torn, the earth trembled, and rocks shattered; at that instant, according to the Evangelist, the tombs were opened, and many bodies of the departed saints were resurrected. However, their emergence from the tombs, entry into the holy city, and manifestation to many transpired not directly after His death, but following His glorious resurrection. Herein lies another layer of mystery. The death of the Lord resounded like a great thunderclap that shook the world, rent the fortress of hell, and roused the resting bodies of the saints; they arose loosed from the grasp of death but awaited the fullness of new life until after the resurrection, to ensure that He would be, as the apostle states, preeminent in all things. \\n\\nTo whom did the risen saints make their appearances? The Evangelist mentions “many,” yet does not enumerate specific recipients, likely due to the sheer volume of people favored with such sightings. It appears that the resurrected saints did not appear to the apostles, as they had often been graced with visions of their risen Master. Likewise, those who had seen the Lord Himself after His resurrection may not have been recipients of the saints' appearances either. The risen ones likely filled the gaps of His presence; thus, anywhere Christ appeared, they did not follow suit. He revealed Himself to multitudes; in fact, Paul noted that He appeared to over five hundred brethren at one time, while the resurrected saints perhaps bore witness to even more of His followers, ensuring that anyone seeking quick affirmation of His resurrection received it from those risen with Him. It is possible that some who had previously doubted but harbored sincere inclinations to believe were also graced with this confirmation—akin to the exceptional favor later bestowed upon Saul. \\n\\nThe manifestation of the righteous who rose stands as profound testimony to the truth of Christ's resurrection and His divine stature. When the risen ones declared, “I am risen by the power of Jesus, crucified and risen; believe in Him as surely as you see me now,” all skepticism was to vanish, all dissent to dissolve spontaneously. What became of the righteous after they appeared to many? Neither the Evangelist nor church history provides clarity on this matter. Yet the very silence surrounding their fate suggests that these righteous figures did not remain in Jerusalem with either the skeptics or those to whom they appeared. How could they have resumed earthly life? The earth was evidently not suited for them, nor they for the earth. Where did they go? Back to the tombs they had vacated? Such a notion conflicts with their resurrection. Lazarus, who returned to life, would eventually die again, for he was raised in his former body—a typical human form. In contrast, the saints resurrected due to the Lord’s death were clothed in a transformed body, akin to those all saints will receive on the Last Day. With such a body, how could the soul be separated again? What reason would compel such a body to return to the tomb? \\n\\nThus, the holy fathers have long held that the resurrected saints did not experience death again but, in the company of the Lord, ascended invisibly to heaven during His ascension, forming the beginnings of a renewed humanity. This assembly was eventually joined by the Mother of God, who was taken body and soul to heaven, along with possibly other saints over time. Now let us examine the last question: how is the resurrection of the saints connected to the resurrection of Christ Himself? Is this relationship merely external, a divine display of power that revived the saints at the moment of the All-Holy One's death to validate His innocence and divine character? Or is there a deeper, intrinsic connection, akin to an echo following the sound of thunder? \\n\\nIf there were no internal connection between the Lord's death and the saints' resurrection, it seems premature for them to rise at that moment since their appearances in the holy city did not happen until after Christ's resurrection. It follows, therefore, that their resurrection should coincide with His and not precede it, preventing unnecessary delays. However, even before the moment to testify of the Risen One arrived, the saints did rise, triggered precisely at the moment when the Lord surrendered His spirit upon the cross. This makes one ponder whether their resurrection stemmed directly from the life-giving force of that spirit. Consequently, we likened the Lord's death to a mighty tremor, shaking the world and stirring up, as the Church teaches, the dead of the ages. All were awakened, though the impact was not uniform for all, given the varying states of those who rested. For most, the awakening merely allowed the departed to follow the Conqueror of death after His descent into hell, accompanying their souls as they were freed. Others, however, who had slumbered lightly, were infused with vivifying power from the risen Lord, enabling not only the emergence from hell with their souls but also their very bodies from their graves. Clothed in these bodies, they could, in gratitude, serve as a testimony of their appearances to the Risen One before ultimately ascending to heaven with Him. In every sense, St. Ignatius the Theologian referred to the present resurrection of the saints as a continuation, a supplement to the Lord's own Resurrection."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"Following His resurrection, Christ at the moment of His passing saw the graves opened. The righteous were raised only after the Firstborn from the dead, the foremost of the resurrection, had triumphed over death. The phrase 'entered into the holy city' signifies that tombs were typically situated within the rocky areas surrounding cities. It is possible that those resurrected came not only from the vicinity of Jerusalem but also from surrounding towns. The term 'holy city' refers to Jerusalem, named so because it housed the sole sanctuary of the one true God at that time, wherein God revealed His divine presence in a unique manner. The phrase 'appeared to many' indicates that to prevent this event from being perceived as merely a vision, the resurrected appeared to many individuals throughout the city."},{"author-name":"Philaret (Gumilevski)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c896f4b6fd32caa244b5d7_Philaret%20(Gumilevski).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"The graves were opened, and numerous bodies of the holy ones who had passed away rose to life. Emerging from their tombs, they entered the holy city after His resurrection and manifested themselves to many. When did these saints rise? The straightforward meaning of the Evangelist's account indicates that the tombs were opened, and many saints were raised simultaneously with the earthquake; they appeared in Jerusalem after the resurrection of the Savior. This interpretation has been accepted by St. Chrysostom, Euthymius, and Theophylact. Who were resurrected and for what purpose? The raising of the dead serves as a powerful declaration that death shall yield when the Lord of both life and death willingly engages with death (Heb. 2:14, 15). It is a testament that Christ Jesus brings life to humanity, who is dead in their sins. The opened tombs symbolize a foreshadowing of the future general resurrection. With the initial appearance of Jesus in the realm of death, the deceased come forth to meet the One they had ardently anticipated. They approach the awaited Source of life. The resurrected individuals arrive in Jerusalem to proclaim through their presence the Messiah whom humanity had so stubbornly turned away from. To quote St. Chrysostom, \\"that the reality should not be dismissed as a mere dream,\\" the deceased show themselves to many within the city, which is appointed for the revelation of the King Messiah, despite the fact that they rejected Him. With this understanding of the resurrection, we cannot be mistaken about who the resurrected saints were. They are those who awaited the coming of the Lord’s Messiah, and this expectation constituted an active foundation for their entire lives, which is why they are referred to as Saints, similar to the term used for believers in Christ during the time of the Apostles (Acts 9:13, 41; Acts 26:10; Rom. 8:27; Rom. 12:13; Rom. 1:7). \\n\\nHowever, two points must be noted: first, many Saints arose, indicating that not all were raised, but rather only some; second, they appeared to many so that they would be recognized by specific attributes, particularly those who were familiar to them in life. As St. Epiphanius states, they \\"appeared to many, being recognized by their own as those who had died some time before.\\" It is thus believed with great likelihood that among those who were resurrected were Simeon the Hospitaller and Anna the Prophetess, along with Zachariah and Elizabeth. Additionally, there are accounts regarding the resurrection and appearance of two sons of Simeon the Hospitaller. How remarkable is the power of the Son of Man who suffered on Calvary, who appears! The theophany at Sinai was surrounded by the terrifying grandeur of thunder and lightning. At Golgotha, the voice of the dying Jesus tore the temple's veil, caused the ground to quake, and raised the dead from their graves. In both instances, there is the manifestation of divine power. Yet, the difference lies in the nature of those manifestations: at Sinai, holiness is inaccessible, while at Calvary, the voice speaks in gentleness and love. At Sinai, it was declared, \\"Let no man come near Sinai; whoever touches the mountain shall die\\" (Ex. 19:12). Conversely, on Calvary, the earth trembles, yet no one is swallowed by it; the rocks shatter, but no harm comes to anyone; the tombs are opened, not to entomb the living, but to liberate life. What could be more egregious than the transgressions committed by those who killed God? Yet, while those who opposed Moses descended alive into hell (Numbers 16:33), the murderers of the only begotten Son of God remain unharmed, with neither their homes nor their hair being affected. Heaven and earth tremble in response to the unimaginable wickedness of Caiaphas, yet the perpetrators remain unscathed; the cries of nature in sorrow merely call them towards a shattered faith in the crucified Jesus and urge them towards life and salvation. What was the penalty for mocking the prophet Elisha? What retribution did the king's messengers receive for disrespecting Jehovah's envoy, Elisha? Yet to those who crucified Jesus, His messenger proclaims, \\"Repent, and let every one of you be baptized in the name of Jesus Christ, and you shall receive the gift of the Holy Ghost\\" (Acts 2:38). O boundless Love! Protect us under Your wings from the righteous wrath of God that our sins invite upon us, so that we may sing in praise to You: Alleluia! Amen."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"The graves were opened, and the burial sites, typically hewn into the rocky mountains, were laid bare; the large stones that had sealed their entrances rolled away during the tremors, causing fissures to emerge in the walls and ceilings of these sepulchers, leaving them agape. However, this unveiling of the graves merely set the stage for an even more profound miracle brought forth by the omnipotence of the Crucified One on the Cross: Many BODIES OF THE HOLY ONES arose and, after HIS RESURRECTION, emerged from the tombs, entering the HOLY CITY OF JERUSALEM, and manifesting themselves to many. This occurred, as St. Chrysostom remarks, 'lest the truth be mistaken for a fantasy.' Therefore, the might of Christ, who fundamentally dismantles the reign of death, 'instantly permeated that which could receive it and immediately marked itself with a life-giving effect.' In the moment the Lord was weary and silent upon the cross, 'both heaven and earth testify to Him; the deceased proclaim the resurrection of the Crucified One, and even the stone cries out for Him' (Philaret, Metropolitan of Moscow), affirming that all power in heaven and on earth has been entrusted to Him, and that He holds the keys of hell and death. Thus, the word of Christ to the Jews was realized: 'when you lift up the Son of Man, then you will know that it is I' (John 8:28), you will recognize that I truly am the Son of God, and you will comprehend My power and authority. The Holy Evangelist does not specify who the resurrected saints were, as the significance lies not in their identities but in the miracle of the resurrection itself. ‘Christ,’ states St. Gregory the Theologian, ‘died alone, but did not rise alone; He raised many with Himself, so that by the resurrection of others like us, He might affirm the hope of our own resurrection.’ The righteous who arose through the Lord’s death were resurrected in renewed bodies, similar to what all saints will possess at the final resurrection. Consequently, the holy fathers believe that they did not face death again but invisibly accompanied the Lord into heaven at His ascension, forming around Him the beginnings of a renewed humanity, which was eventually joined by the Mother of God, who was taken up into heaven with her body."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"As the darkness persisted following Jesus' death, a powerful earthquake erupted, causing the stones to break and the tombs to open. The crowd gathered at Golgotha, as described by Luke, was overcome with fear at this spectacle. Concurrently, in the temple, the veil that separated the entrance to the Holy of Holies was torn from top to bottom. The tombs were opened, and many righteous individuals were resurrected, later coming into Jerusalem and appearing to numerous people after Jesus' resurrection.\\n\\nThe temple in Jerusalem consisted of two sections: the Holy Place, where priests entered four times daily to minister, and the Holy of Holies, accessed only once a year by the high priest during the Day of Atonement. This sacred inner chamber, separated from the outer sanctuary by the veil, housed the Ark of the Covenant, the manna, and Aaron's staff prior to the Temple's destruction. The Holy of Holies represented heaven, the dwelling place of God, obscured from all. With Jesus' death and the tearing of the veil, the Holy of Holies was made visible, symbolizing that access to God was now available to all who sought Him and followed His will. Those who believed in Christ should have understood that this access was granted through the life, teachings, and sacrificial death of the God-man. Unfortunately, the Jewish people failed to grasp this significance and quickly sought to replace the torn veil.\\n\\nMatthew is the sole Evangelist to recount the tearing of the temple veil, having learned about it later, likely from eyewitness accounts, potentially priests or others present at the time. He also gathered information afterward regarding the resurrection of certain righteous individuals who appeared to many in Jerusalem, believed to have happened during the earthquake, but raised in conjunction with Jesus Christ's own resurrection."},{"author-name":"Lopuchin A.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c891400ee1341634d2276d_Lopuchin%20A.P..png","category":"Christian Authors","century":19,"exegesis-text":"Upon witnessing this event, not only would a heart as gentle and profoundly loving as that of Christ break, but even the unyielding hearts of the mountains could shatter. It is no coincidence that at the instant of Christ's crucifixion, the rocks split apart and the sun lost its light. Even the inanimate creation reacted with outrage at such a profound injustice. The death of Christ was marked by remarkable signs. The priest, who entered the holy place at that exact moment to present the evening offering, was seized by horror as he observed that the temple curtain had been torn in two from the top to the bottom. This curtain symbolized the body of Christ, representing the dwelling place of the Divine, and its tearing proclaimed that a new and unimpeded path had been opened for entry into the holy of holies, which Christ ‘opened to us through the veil, that is, His flesh’ (Hebrews 10:19). Concurrently, the earth trembled, and the rocks were scattered; the massive stones sealing the graves collapsed, ‘and the tombs were opened, and many bodies of the departed saints were raised, and coming out of the tombs, after His resurrection, they entered into the holy city and appeared to many’."}]}
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