Why a Crowd Got Resurrected - Ask Pastor John

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[00:04]
A
You're reading through the first book of the New Testament, the Gospel of Matthew, and you get to the crucifixion account in that book. It's a story you probably know well, but there, right in the middle of it, is one detail, one really weird detail. It comes as the ground shakes and the temple curtain tears in half. Those are amazing things. But I'm thinking of another thing. The moment when the tombs break open and formerly dead saints start walking around Jerusalem. Is this something out of a zombie movie? Or why is this bizarre miracle even in the text? And why is Matthew the only person to mention it today on Ask Pastor John why a crowd got resurrected? We're reading the Gospel of Luke right now together, and Ed from Northern Ireland has a question about this event. That Luke won't mention his gospel, nor Mark, nor John. Only Matthew describes it. Here's Ed's question. Pastor John. In Matthew 27:50, 54, we read that saints were raised after Jesus's death and later entered into Jerusalem, one of the greatest miracles in human history. And yet there is no further mention of it anywhere else. Not in any other gospel, not in Josephus, nowhere. So why might Matthew include it so briefly? And why would no other gospel account expand on it? And then verse 53 says, After his resurrection, they went into the holy city. Does this mean that they were raised and waited until Christ rose himself? I would love your thoughts on how to read this really curious and glorious and underemphasized story faithfully.
[01:44]
B
Well, we better start with the text because I don't think most people will know what we're talking about if we don't. So here's the text. And Jesus cried out again with a loud voice and yielded up his spirit, very last thing he does on the cross. And behold, this is verse 51. Behold, the curtain of the temple was split into from top to bottom, and the earth shook and rocks were split. The tombs also were opened. Many bodies of the saints who had fallen asleep were raised and coming out of the tombs after his resurrection, they went into the holy city and appeared to many. When the centurion and those who were with him keeping watch over Jesus saw the earthquake and what took place, it's an important phrase. What took place? They were filled with awe and said, truly this was the Son of God. Now I believe all scripture is inspired by God and is without error, as it was written by those who are carried along by the Holy Spirit, and that it is profitable, all of it is profitable, as the apostle says in 2 Timothy 3, 16 but that doesn't mean every sentence or every part of it is equally profitable. It doesn't diminish the glory of God or the truth of his word to say that some things he says are enormously important and other things are true and helpful, but not of the same level of importance and helpfulness. You could think of stories and teachings in the Bible as different actors in a drama. Some actors are much more central and prominent than others and others are supporting actors, all of them fitting together in their greater or lesser roles in order to get across God's infallible truth. Well, this story in Matthew 27 I think is one of the minor actors in the drama. You could think of this story as a cameo appearance of an actor that lasts for a moment and he never shows up again in the New Testament. But that's not at all unusual. I mean, our friend who asked this question makes it sound a little bit unusual. Lots of events in the Gospels are reported only once in the whole New Testament. The raising of the widow's son at Nain, the coin in the fish's mouth, the healing of the bent over woman, the healing of the 10 lepers, the replacing of Malka's ear in the garden, the raising of Lazarus, and oh my goodness, so many more occur one time and never again in any of the New Testament. And I think that Ed overstates the situation a bit when he says there's no further mention of it anywhere else. Not in the Gospels, not in Josephus, nowhere. Well, actually it is mentioned in most of the earliest Church fathers, starting from the early Church. Ignatius, Irenaeus, Clement, etc. So the fact that it doesn't get reported anywhere else in the New Testament is not unusual. And outside the New Testament it was well known among Christians from the beginning. The main question is not the frequency of the report, but what does it mean? Why is it here? So let me mention six possible things that Matthew may be trying to communicate in telling us this story. Some of these I feel strongly about. This is what he's doing. Others maybe less so. But I commend them for your consideration. First, at the moment of Jesus death, the curtain in the temple was split and the rocks were split. Now that leaps off the page in Greek because the same word is used, schizo in both cases. Unfortunately, in English translations it almost always says the curtain was torn and the rocks were split. So you can't see it's the same word. Oh wow. And the splitting of the rocks is connected with the tombs being opened. So in verses 51 second half of the verse and the beginning of verse 52, the rocks were split and the tombs were opened. So two splittings and two openings. The curtain separating the holiest place in the temple, where God met his people in person, person of the high priest once a year, and where redemption was transacted on the day of atonement that was now open. Jesus death made a way of access to God by becoming the final sacrifice and the final redemption for sinners. Then the splitting of the rocks and the opening of the tombs is a parallel opening into the way of the life of God. So the splitting of the curtain represents the overcoming of the separation of sin and the splitting of the rocks represents the overcoming of the separation of death. That's the first thing I think Matthew wants us to see. Second, Matthew wants us to make the connection between the death of Jesus and the resurrection of the body. It isn't just Jesus resurrection that secures our resurrection. His death defeated our death and secured the resurrection. It says in Hebrews 2:14, he died to destroy the one who has the power of death. Death defeated death. It wasn't just resurrection that defeated death. Jesus death defeated our death. And in Hebrews 13:20, amazingly, it says that Jesus himself was raised by the blood of Jesus. So the death of Jesus for sin is decisive in opening his grave and our graves. That's the connection that I think Matthew wants us to see. Connect the resurrection of the body with the death of the body of Jesus. Third, the fact that the bodies which came out were saints who had died under the old covenant makes clear that the life giving power of Jesus death works backward as well as forward. It secures the resurrection of Old Testament saints, not just Christians. I think he wants us to see that. Fourth, the fact that the word bodies is used stands out. It might have said the saints who had fallen asleep were raised. That would be perfectly natural. That's not what it says. It says many bodies of the saints who had fallen asleep were raised. So it seems that Matthew wants to underscore Jesus. Bodily death and resurrection guarantees a bodily resurrection for all God's people. Fifth, why did Matthew refer to the appearances in the holy city coming out of the tombs after his resurrection? They went into the holy city and appeared to many. This was God's most privileged city in the world. Yet Jesus had said, it cannot be that a prophet should perish away from Jerusalem. It was a deadly city, an unbelieving city. Yet there were so many warnings to Jerusalem to repent. Perhaps this is another. You have crucified Jesus. But here's what it means. You didn't succeed. It means life from the dead. It's not too late. Jerusalem. Here's another witness to the reality of Jesus. Jerusalem, repent while there's still time. Finally, number six. Here's what it says about the centurion at the cross. When the centurion and those who were with him saw the earthquake and what took place, they were filled with awe and said, truly this was the Son of God. What was Matthew referring to by the words what took place? They saw the earthquake and what took place? Well, in the immediate context, what took place was the curtain split and the tombs opened. The curtain's too far away. They're not going to see that. At least not there. Maybe the tombs, I mean, I don't know how close they were and I don't know what they could see. But at least in the context of the text as it flows, the most clear antecedent to what took place was the rocks were split, the curtain was split, the bodies were raised, they came out, they bore witness to the resurrection. So this last suggestion is the raising of the dead was another witness to the confession. Surely this is the Son of God. His death raises the dead. There are many. I mean, just let's admit it, there are many unanswered questions about this text and this event. But there's enough here to keep us amazed and thankful for a long time.
[12:59]
A
Yes, amazed and thankful for a long time and still in awe over all the unanswered questions about this text in this event, all of it there at least to show us that this life giving power of Jesus's death works backwards as well as forwards to prove that the cross didn't just forgive sins, it literally broke the power of death itself, securing the resurrection of Old Testament saints, not just Christians of the New Testament era. I've never thought about that in this account as a bridge of Christ back to the Old Testament believers. I don't know, I guess I always thought they were just people who died recently, like in during Christ's life. Fascinating. This type of question reminds me of one of our most famous episodes of all time. Shockingly famous. Another gospel account that makes you scratch your head. Why did the demons ask Jesus for pigs? If you ever wondered about that story, see the Ask Pastor John book if you have it handy. And my digest of it on page 352. How Pastor John handles that text too is remarkable. Don't miss it. This episode reminds me of that one. So yes, the cross of Christ works backward to save Old Testament saints. And the cross works backwards to obliterate the past sins that have haunted us in our lives. Next time, why your regrets cannot ruin your life. I'm Tony Reinke. We'll see you back here on Monday.

Summary6 min read

Episode Summary: "Why a Crowd Got Resurrected" (Ask Pastor John, August 6, 2026)

Main Theme

This episode dives into one of the most peculiar details from the Gospel of Matthew’s crucifixion account: the moment when “many bodies of the saints who had fallen asleep were raised” and entered Jerusalem after Jesus’s resurrection (Matthew 27:50–54). Host Tony Reinke presents a listener question about why only Matthew mentions this resurrection, what its meaning might be, and how we should understand this odd but glorious event. Pastor John Piper responds by grounding his answer in scripture, unpacking theological significance, and offering practical insights for believers today.

Key Discussion Points & Insights

1. Setting the Stage: The Peculiar Resurrection Event

Listener’s Question Summary [00:03]
- Ed from Northern Ireland asks why only Matthew describes "one of the greatest miracles in human history"—the saints rising from their tombs after Jesus’s death—and why the event is not referenced elsewhere in the Bible or history.
- Ed also wonders about the timing (“after his resurrection”), and whether those resurrected saints waited for Jesus to rise first.

2. Reading the Text Closely

Pastor John’s Textual Overview [01:44]
- Piper reads the passage (Matt. 27:50–54), highlighting the central details—Jesus cries out and dies, the temple curtain tears, the earth shakes, rocks split, tombs open, saints are raised and later appear in Jerusalem.
- Key Quote:
  
  "This story in Matthew 27, I think, is one of the minor actors in the drama. You could think of this story as a cameo appearance of an actor that lasts for a moment and he never shows up again in the New Testament."
  — John Piper [03:30]

3. Is This Story’s Uniqueness a Problem?

Comparison to Other Single-Instance Miracles [04:00]
- Piper notes that many events are recorded by only one Gospel writer and never again (e.g., raising of the widow’s son at Nain, coin in the fish’s mouth, healing of Malchus’ ear).
- Argues that its singular mention doesn’t undermine its credibility or significance.
Early Church Recognition [05:05]
- Contrary to Ed’s statement, Piper points out early Church Fathers like Ignatius, Irenaeus, and Clement often mention the account, suggesting it circulated widely among Christians.

4. Exploring the Purpose: Six Theological Observations

Pastor John outlines six possible meanings or theological messages behind Matthew’s account:

1. Parallel Openings: Sin and Death Defeated [06:00]

The “splitting” of both temple curtain and rocks (same Greek word: schizo) signals two openings:
- Curtain split: separation between God and man is ended—the way to God is open through Christ’s sacrifice.
- Rocks/tombs split: signifies the defeat of death—the way to resurrection life is opened.
Key Quote:

“The splitting of the curtain represents the overcoming of the separation of sin, and the splitting of the rocks represents the overcoming of the separation of death.”
— John Piper [07:00]

2. Death of Jesus Secures Resurrection [08:00]

Drawing from Hebrews 2:14 and 13:20: Christ’s death, not just his resurrection, conquers death—it is the root of all future resurrection.
Key Quote:

“It wasn’t just resurrection that defeated death. Jesus’ death defeated our death ... Connect the resurrection of the body with the death of the body of Jesus.”
— John Piper [08:15]

3. Jesus’s Death Works Backward and Forward [09:00]

The saints raised were “Old Testament” believers—showing Christ’s atonement’s retroactive power, applying both to saints before and after his death.
Key Quote:

“The life-giving power of Jesus’s death works backward as well as forward. It secures the resurrection of Old Testament saints, not just Christians.”
— John Piper [09:30]

4. Emphasis on Bodily Resurrection [09:50]

Matthew specifically says “bodies of the saints” were raised, underscoring that resurrection is physical, not just spiritual.

5. Jerusalem as the Stage of Witness and Warning [10:19]

The saints appear “in the holy city,” Jerusalem, the privileged but resistant city.
Their appearance serves as both a miraculous witness and a final warning to repent.
Key Quote:

“You have crucified Jesus. But here’s what it means: you didn’t succeed. It means life from the dead. It’s not too late, Jerusalem. Here’s another witness to the reality of Jesus … Repent while there’s still time.”
— John Piper [10:50]

6. Confession of the Centurion and Witness to Christ’s Power [11:25]

The miracles climax in the centurion’s confession: “Truly this was the Son of God.”
The text says the centurion saw “the earthquake and what took place,” which includes the opening of tombs and saints being raised.
Their resurrection is thus a direct witness to Christ’s identity and victory.
Key Quote:

“His death raises the dead.”
— John Piper [11:50]

5. Admitting Mystery and Embracing Wonder

Unanswered Questions Remain [12:00]
- Piper concludes that, while many questions surround the event, there is more than enough in Matthew’s account “to keep us amazed and thankful for a long time.”

Notable Quotes & Memorable Moments

| Timestamp | Quote | Speaker | |-----------|-------|---------| | 03:30 | “You could think of this story as a cameo appearance of an actor that lasts for a moment and he never shows up again in the New Testament.” | John Piper | | 07:00 | “The splitting of the curtain represents the overcoming of the separation of sin, and the splitting of the rocks represents the overcoming of the separation of death.” | John Piper | | 08:15 | “It wasn’t just resurrection that defeated death. Jesus’ death defeated our death ... Connect the resurrection of the body with the death of the body of Jesus.” | John Piper | | 09:30 | “The life-giving power of Jesus’s death works backward as well as forward. It secures the resurrection of Old Testament saints, not just Christians.” | John Piper | | 10:50 | “You have crucified Jesus. But here’s what it means: you didn’t succeed. It means life from the dead. It’s not too late, Jerusalem. Here’s another witness to the reality of Jesus … Repent while there’s still time.” | John Piper | | 11:50 | “His death raises the dead.” | John Piper |

Key Timestamps for Important Segments

[00:03] Introduction & Listener Question (Ed from Northern Ireland)
[01:44] Reading and unpacking Matthew 27:50–54
[04:00] Singular event vs. multiple Gospel mentions
[05:05] Early church recognition & testimony
[06:00] Theological observations on the “splitting” events
[12:59] Host Tony Reinke summarizing and applying the lesson

Tone and Concluding Thoughts

The episode is thoughtful, scripturally rooted, and filled with pastoral wonder at the power and mystery of Christ’s death and resurrection.
Piper combines theological precision with plain, engaging language, inviting curiosity and awe.
The episode closes with gratitude for how the cross secures not just forgiveness but the defeat of death, reaching backward to Old Testament saints and forward to all believers.

For Further Listening/Reading

Episode recommended: “Why did the demons ask Jesus for pigs?” (see Ask Pastor John book, p. 352)
Next episode preview: “Why your regrets cannot ruin your life.”

This summary captures the deep theological insights and reverent wonder found in Pastor John Piper’s response, offering listeners and readers a resource for reflection and faith-building—even if they haven’t heard the episode.

Loading summary

Transcript3 lines

[00:04]
A
You're reading through the first book of the New Testament, the Gospel of Matthew, and you get to the crucifixion account in that book. It's a story you probably know well, but there, right in the middle of it, is one detail, one really weird detail. It comes as the ground shakes and the temple curtain tears in half. Those are amazing things. But I'm thinking of another thing. The moment when the tombs break open and formerly dead saints start walking around Jerusalem. Is this something out of a zombie movie? Or why is this bizarre miracle even in the text? And why is Matthew the only person to mention it today on Ask Pastor John why a crowd got resurrected? We're reading the Gospel of Luke right now together, and Ed from Northern Ireland has a question about this event. That Luke won't mention his gospel, nor Mark, nor John. Only Matthew describes it. Here's Ed's question. Pastor John. In Matthew 27:50, 54, we read that saints were raised after Jesus's death and later entered into Jerusalem, one of the greatest miracles in human history. And yet there is no further mention of it anywhere else. Not in any other gospel, not in Josephus, nowhere. So why might Matthew include it so briefly? And why would no other gospel account expand on it? And then verse 53 says, After his resurrection, they went into the holy city. Does this mean that they were raised and waited until Christ rose himself? I would love your thoughts on how to read this really curious and glorious and underemphasized story faithfully.
[01:44]
B
Well, we better start with the text because I don't think most people will know what we're talking about if we don't. So here's the text. And Jesus cried out again with a loud voice and yielded up his spirit, very last thing he does on the cross. And behold, this is verse 51. Behold, the curtain of the temple was split into from top to bottom, and the earth shook and rocks were split. The tombs also were opened. Many bodies of the saints who had fallen asleep were raised and coming out of the tombs after his resurrection, they went into the holy city and appeared to many. When the centurion and those who were with him keeping watch over Jesus saw the earthquake and what took place, it's an important phrase. What took place? They were filled with awe and said, truly this was the Son of God. Now I believe all scripture is inspired by God and is without error, as it was written by those who are carried along by the Holy Spirit, and that it is profitable, all of it is profitable, as the apostle says in 2 Timothy 3, 16 but that doesn't mean every sentence or every part of it is equally profitable. It doesn't diminish the glory of God or the truth of his word to say that some things he says are enormously important and other things are true and helpful, but not of the same level of importance and helpfulness. You could think of stories and teachings in the Bible as different actors in a drama. Some actors are much more central and prominent than others and others are supporting actors, all of them fitting together in their greater or lesser roles in order to get across God's infallible truth. Well, this story in Matthew 27 I think is one of the minor actors in the drama. You could think of this story as a cameo appearance of an actor that lasts for a moment and he never shows up again in the New Testament. But that's not at all unusual. I mean, our friend who asked this question makes it sound a little bit unusual. Lots of events in the Gospels are reported only once in the whole New Testament. The raising of the widow's son at Nain, the coin in the fish's mouth, the healing of the bent over woman, the healing of the 10 lepers, the replacing of Malka's ear in the garden, the raising of Lazarus, and oh my goodness, so many more occur one time and never again in any of the New Testament. And I think that Ed overstates the situation a bit when he says there's no further mention of it anywhere else. Not in the Gospels, not in Josephus, nowhere. Well, actually it is mentioned in most of the earliest Church fathers, starting from the early Church. Ignatius, Irenaeus, Clement, etc. So the fact that it doesn't get reported anywhere else in the New Testament is not unusual. And outside the New Testament it was well known among Christians from the beginning. The main question is not the frequency of the report, but what does it mean? Why is it here? So let me mention six possible things that Matthew may be trying to communicate in telling us this story. Some of these I feel strongly about. This is what he's doing. Others maybe less so. But I commend them for your consideration. First, at the moment of Jesus death, the curtain in the temple was split and the rocks were split. Now that leaps off the page in Greek because the same word is used, schizo in both cases. Unfortunately, in English translations it almost always says the curtain was torn and the rocks were split. So you can't see it's the same word. Oh wow. And the splitting of the rocks is connected with the tombs being opened. So in verses 51 second half of the verse and the beginning of verse 52, the rocks were split and the tombs were opened. So two splittings and two openings. The curtain separating the holiest place in the temple, where God met his people in person, person of the high priest once a year, and where redemption was transacted on the day of atonement that was now open. Jesus death made a way of access to God by becoming the final sacrifice and the final redemption for sinners. Then the splitting of the rocks and the opening of the tombs is a parallel opening into the way of the life of God. So the splitting of the curtain represents the overcoming of the separation of sin and the splitting of the rocks represents the overcoming of the separation of death. That's the first thing I think Matthew wants us to see. Second, Matthew wants us to make the connection between the death of Jesus and the resurrection of the body. It isn't just Jesus resurrection that secures our resurrection. His death defeated our death and secured the resurrection. It says in Hebrews 2:14, he died to destroy the one who has the power of death. Death defeated death. It wasn't just resurrection that defeated death. Jesus death defeated our death. And in Hebrews 13:20, amazingly, it says that Jesus himself was raised by the blood of Jesus. So the death of Jesus for sin is decisive in opening his grave and our graves. That's the connection that I think Matthew wants us to see. Connect the resurrection of the body with the death of the body of Jesus. Third, the fact that the bodies which came out were saints who had died under the old covenant makes clear that the life giving power of Jesus death works backward as well as forward. It secures the resurrection of Old Testament saints, not just Christians. I think he wants us to see that. Fourth, the fact that the word bodies is used stands out. It might have said the saints who had fallen asleep were raised. That would be perfectly natural. That's not what it says. It says many bodies of the saints who had fallen asleep were raised. So it seems that Matthew wants to underscore Jesus. Bodily death and resurrection guarantees a bodily resurrection for all God's people. Fifth, why did Matthew refer to the appearances in the holy city coming out of the tombs after his resurrection? They went into the holy city and appeared to many. This was God's most privileged city in the world. Yet Jesus had said, it cannot be that a prophet should perish away from Jerusalem. It was a deadly city, an unbelieving city. Yet there were so many warnings to Jerusalem to repent. Perhaps this is another. You have crucified Jesus. But here's what it means. You didn't succeed. It means life from the dead. It's not too late. Jerusalem. Here's another witness to the reality of Jesus. Jerusalem, repent while there's still time. Finally, number six. Here's what it says about the centurion at the cross. When the centurion and those who were with him saw the earthquake and what took place, they were filled with awe and said, truly this was the Son of God. What was Matthew referring to by the words what took place? They saw the earthquake and what took place? Well, in the immediate context, what took place was the curtain split and the tombs opened. The curtain's too far away. They're not going to see that. At least not there. Maybe the tombs, I mean, I don't know how close they were and I don't know what they could see. But at least in the context of the text as it flows, the most clear antecedent to what took place was the rocks were split, the curtain was split, the bodies were raised, they came out, they bore witness to the resurrection. So this last suggestion is the raising of the dead was another witness to the confession. Surely this is the Son of God. His death raises the dead. There are many. I mean, just let's admit it, there are many unanswered questions about this text and this event. But there's enough here to keep us amazed and thankful for a long time.
[12:59]
A
Yes, amazed and thankful for a long time and still in awe over all the unanswered questions about this text in this event, all of it there at least to show us that this life giving power of Jesus's death works backwards as well as forwards to prove that the cross didn't just forgive sins, it literally broke the power of death itself, securing the resurrection of Old Testament saints, not just Christians of the New Testament era. I've never thought about that in this account as a bridge of Christ back to the Old Testament believers. I don't know, I guess I always thought they were just people who died recently, like in during Christ's life. Fascinating. This type of question reminds me of one of our most famous episodes of all time. Shockingly famous. Another gospel account that makes you scratch your head. Why did the demons ask Jesus for pigs? If you ever wondered about that story, see the Ask Pastor John book if you have it handy. And my digest of it on page 352. How Pastor John handles that text too is remarkable. Don't miss it. This episode reminds me of that one. So yes, the cross of Christ works backward to save Old Testament saints. And the cross works backwards to obliterate the past sins that have haunted us in our lives. Next time, why your regrets cannot ruin your life. I'm Tony Reinke. We'll see you back here on Monday.