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When the morning was come,.... Or, as soon as it was day, as Luke says, Luk 22:66. The sanhedrim had been up all night, which, after eating the passover, they had spent in apprehending, trying, and examining Jesus, and the witnesses against him; and had come to an unanimous vote, that he was guilty of death; upon which they either put Jesus out of the room for a while, or went into another themselves, to consult what further steps should be taken: or if they went home to their own houses, they very quickly got together again, and met in the temple, where they seem to be, Mat 27:5, unless the story of Judas is, by anticipation, inserted here; and in their council chamber, where they led Jesus, and examined him again concerning his being the Son of God; see Luk 22:66, all which shows how intent they were upon this business, and with what eagerness and diligence they pursued it; their feet ran to evil, and they made haste to shed blood. This was the time of their morning prayers, of their saying their phylacteries, and reciting the "shema", "hear, O Israel! the Lord our God is one Lord", according to their canon, which is this (e): "from what time do they read the "shema" in the morning? from such time that a man can distinguish between blue and white: says R. Eliezer, between blue and green; and he finishes it before the sun shines out. R. Joshua says, before three hours had elapsed:'' but religion, rites, ceremonies, and canons, must all give way to the accomplishment of what their hearts were so much set upon: all the chief priests and elders of the people. The Syriac and Persic versions leave out the word "all", but it is retained in the Vulgate Latin, Arabic, and Ethiopic versions, and in Munster's Hebrew Gospel, and that very rightly. The Scribes and elders met at Caiaphas's house before, Mat 26:57, but it being in the night, they might not be all together; Annas particularly seems to have been absent, Joh 18:24, but now they all assemble together, as in a case of necessity they were obliged to do: their rule was this (f); "the sanhedrim, consisting of seventy and one (as this was), are obliged to sit all of them as one, (or all, and everyone of them,) in their place in the temple; but at what time there is a necessity of their being gathered together, , "they are all of them assembled"; but, at other times, he who has any business may go, and do his pleasure, and return: yet so it is, that there may not be less than twenty three sitting continually all the time of their sitting; (their usual time of sitting was from the morning daily sacrifice, to the evening daily sacrifice (g);) one that is under a necessity of going out; this looks upon his companions that remain, and if twenty three remain, he may go out; but if not, he may not, until the other returns.'' This being now a case of necessity, and great importance, they are all summoned and gathered together, unless we except Joseph of Arimathea and Nicodemus; who yet might be there, though they did not consent to their counsel and deed, as is certain of the former, Luk 23:51, these took counsel against Jesus; God's holy child Jesus, his anointed, the Messiah; and which was taking counsel against the Lord himself; and so the prophecy in Psa 2:2, had its accomplishment: what they consulted about was to put him to death; it was not what punishment to inflict upon him, whether scourging or death; that was before determined; they had already condemned him to death: but now they enter into close consultation what death to put him to, and in what manner; whether privately, he being now in their hands; or whether by the means of zealots, or by the Roman magistrate; or whether it should be by stoning, which must have been the case, if they put him to death according to their law; and by their authority; or whether by crucifixion, which they chose as the most ignominious and painful; and therefore determined to deliver him up to the Roman governor, and use their interest with him to put him to death, according to the Roman law. (e) Misn. Beracot, c. 1. sect. 2. (f) Maimon. Hilch. Sanhedrin, c. 3. sect. 2. (g) lb. c. 3. sect. 1. Bernidbar Rabba, sect. 1. fol. 177. 3.

And came out of the graves after his resurrection,.... The resurrection of Christ; for he rose as the first fruits, as the first begotten of the dead, and the firstborn from the dead; for he was the first that was raised to an immortal life; for though others were raised before him, by himself, and in the times of the prophets, yet to a mortal life; but these saints came forth to the resurrection of life, and therefore it was necessary that Christ the first fruits, should rise first. The Arabic version indeed reads, "after their own resurrection"; and the Ethiopic version, "after they were raised"; both wrong, and scarcely sense: and went into the holy city; the city of Jerusalem, which though now a very wicked city, was so called, because of the temple, and the worship of God, and his residence in it: the burying places of the Jews were without the city (a), and therefore these risen saints, are said to go into it: and appeared unto many; of their friends and acquaintance, who had personally known them, and conversed with them in their lifetime. These saints, I apprehend, continued on earth until our Lord's ascension, and then joining the retinue of angels, went triumphantly with him to heaven, as trophies of his victory over sin, Satan, death, and the grave, (a) Vid. Gloss. in T. Bab. Kiddushin, fol. 80. 2. & Maimon. Hilch. Shemitta veyobel, c. 13. sect. 3.

How shall we be able to live apart from Him, whose disciples the prophets themselves in the Spirit did wait for Him as their Teacher? And therefore He whom they rightly waited for, having come, raised them from the dead.

The graves are the bodies of sinful souls, that is, souls dead to God; but when by God's grace these souls have been raised, their bodies which before were graves, become bodies of Saints, and appear to go out of themselves, and follow Him who rose again, and walk with Him in newness of life; and such as are worthy to have their conversation in heaven enter into the Holy City at divers times, and appear unto many who see their good works.

Immediately thereafter the curtain of the temple was torn. After that the people were split into factions. The glory of the curtain along with the protection of its defending angel was taken away.

The graves were opened, for the bands of death were loosed. And many bodies of the saints which slept arose, for illumining the darkness of death, and shedding light upon the gloom of Hades, He robbed the spirits of death.

The earth shook. For the earth could not hold this dead man. Rocks were split, for the Word of God and the power of his eternal goodness rushed in, penetrating every stronghold and principality. Graves were opened, for the gates of death had been unlocked. And a number of the bodies of the saints who had fallen asleep arose. Dispelling the shadows of death and illuminating the darkness of hell, Christ destroyed the spoils of death itself at the resurrection of the saints, who saw him immediately. The centurion and the guards who witnessed this disturbance of the entire natural order confessed him to be the Son of God.

And together with these things He showed Himself also by what followed after these things, by the raising of the dead. For in the instance of Elisha; one on touching a dead body rose again, but now by a voice He raised them, His body continuing up there, on the cross. And besides, those things were a type of this. For that this might be believed, therefore is that all done. And they are not merely raised, but also rocks are rent, and the earth shaken, that they might learn, that He was able to strike themselves blind, and to rend them in pieces. For He that cleft rocks asunder, and darkened the world, much more could have done these things to them, had it been His will. But He would not, but having discharged His wrath upon the elements, them it was His will to save by clemency. But they abated not their madness. Such is envy, such is jealousy, it is not easily stayed. At that time then they were impudent in setting themselves against the actual appearances; and afterwards even against the things themselves, when a seal being put upon Him, and soldiers watching Him, He rose again, and they heard these things from the very guards; they even gave money, in order both to corrupt others, and to steal away the history of the resurrection.

For if for Lazarus to rise on the fourth day was a great thing, how much more for all those who had long ago fallen asleep, at once to appear alive, which was a sign of the future resurrection. For, "many bodies of the saints which slept, arose," it is said, "and went into the holy city, and appeared to many." For in order that what was done might not be accounted to be an imagination, they appear, even to many, in the city.

The literal meaning of the great signs is undoubtedly that both heaven and earth and all things within them wished to acclaim their crucified Lord. It seems to me, however, that the trembling earth and other signs also represent a type of believers, namely, those who once were comparable to a graveyard but who, having abandoned the errors of their former ways and having softened their once stony hearts, have come to acknowledge the Creator.

(Verse 52) And the earth shook, and the rocks were split, and the tombs were opened. There is no doubt that this signifies, literally, the magnitude of the signs, such as the crucified Lord and the heavens and the earth, demonstrating everything. But it seems to me that the earthquake and the rest symbolize the belief of the believers, who, having abandoned the vices of their past errors and softened the hardness of their hearts, who were previously like the tombs of the dead, have now recognized the Creator.

But the lower parts of the earth, hell, are understood to be where our Lord and Savior descended, so that He might lead with Him to the heavens the souls of the saints who were being held captive there. Hence, after His resurrection, many bodies of the righteous were seen in the holy city (Matthew 27:52-53). And that hell is in the lower part of the earth is attested by the Psalmist who says: "The earth opened and swallowed up Dathan and covered the congregation of Abiron" (Psalm 106:17). This is also explained more fully in the Book of Numbers (chapter 16). In another place we read: "Let death come upon them and let them go down alive into hell" (Psalm 55:15).

As Lazarus rose from the dead, so also did many bodies of the Saints rise again to show forth the Lord's resurrection; yet notwithstanding that the graves were opened, they did not rise again before the Lord rose, that He might be the first-born of the resurrection from the dead. The holy city in which they were seen after they had risen may be understood to mean either the heavenly Jerusalem, or this earthly, which once had been holy. For the city of Jerusalem was called Holy on account of the Temple and the Holy of Holies, and to distinguish it from other cities in which idols were worshipped. When it is said, And appeared unto many, it is signified that this was not a general resurrection which all should see, but special, seen only by such as were worthy to see it.

('Leo, in Serm. de Pass.' non occ.) The sudden commotion in the elements is a sufficient sign in witness of His venerable Passion, The earth quaked, and the rocks rent, and the graves were opened.

But some one will ask, what became of those who rose again when the Lord rose. We must believe that they rose again to be witnesses of the Lord's resurrection. Some have said that they died again, and were turned to dust, as Lazarus and the rest whom the Lord raised. But we must by no means give credit to these men's sayings, since if they were to die again, it would be greater torment to them, than if they had not risen again. We ought therefore to believe without hesitation that they who rose from the dead at the Lord's resurrection, ascended also into heaven together with Him.

But perhaps someone may say: He rightly rose again who, being God, could not be held by death. Therefore, to instruct our ignorance, to strengthen our weakness, He did not wish the example of His own resurrection alone to suffice for us. He alone died at that time, and yet He by no means rose again alone. For it is written: "Many bodies of the saints who had fallen asleep arose." Therefore all arguments of unbelief have been removed. For lest anyone say: A man ought not to hope for himself what God made man displayed in His flesh, behold we know that men rose again together with God, and we do not doubt that they were mere men. If therefore we are members of our Redeemer, let us presume in ourselves what is established to have taken place in the Head. If we greatly abase ourselves, we who are the lowest members ought to hope in ourselves for what we have heard concerning His higher members.

And the graves were opened, and many bodies of the saints which slept arose, and came out of the graves after His resurrection, and went into the Holy City, and appeared unto many. And those who were dead in sins arose and entered the Holy City, the heavenly Jerusalem, and appeared to the many who were walking the broad road [leading to perdition]. By appearing to them, they became an exemplary model of a good life and of repentance. For if one sees a man who was formerly deadened by many passions now changed and ascending to the holy heavenly City, he imitates that man in every way, and himself repents. These things have been explained in a rather elaborate manner; but you, O reader, understand that the raising of the dead which occurred at the Lord's crucifixion, also revealed the freeing of the souls in hades. Those who arose at that time were seen by many, lest the event appear to have been only an apparition. They arose as a sign from God, and it is evident that they again died. Some say that after Christ's resurrection, these arose and have not yet died; but I do not know if this should be accepted.

"And the graves were opened: and many bodies of the saints that had slept arose." Graves are the prisons of the bodies of the dead. Hence it is signified that he breaks the bonds of death; Hosea 13:14: "I will be thy death, O death; I will be thy bite, O hell." Likewise, 1 Corinthians 15:54: "death is swallowed up in victory." Likewise, the fact that the graves were opened signifies that the dead in sins ought to rise; Ephesians 5:14: "rise, thou that sleepest, and arise from the dead." Likewise, the graves shall be opened, because the dead shall come to judgment; John 5:28: "the hour cometh, wherein all that are in the graves shall hear the voice of the Son of God." Then the miracle in men is touched upon. He says therefore "and many bodies of the saints that had slept arose." Concerning these there is usually a question, whether they rose to die again, or not to die again. It is certain that some rose so as afterward to die, as Lazarus. But concerning these it can be said that they rose not to die again, because they rose for the manifestation of the resurrection of Christ. For it is certain that Christ, rising from the dead, dieth now no more. Likewise, if they had risen only to die again, no benefit would have been shown them, but rather a detriment; therefore they rose as being about to enter heaven with Christ.

And the graves were opened; and many bodies of the saints which slept arose--These sleeping saints (see on Th1 4:14) were Old Testament believers, who--according to the usual punctuation in our version--were quickened into resurrection life at the moment of their Lord's death, but lay in their graves till His resurrection, when they came forth. But it is far more natural, as we think, and consonant with other Scriptures, to understand that only the graves were opened, probably by the earthquake, at our Lord's death, and this only in preparation for the subsequent exit of those who slept in them, when the Spirit of life should enter into them from their risen Lord, and along with Him they should come forth, trophies of His victory over the grave. Thus, in the opening of the graves at the moment of the Redeemer's expiring, there was a glorious symbolical proclamation that the death which had just taken place had "swallowed up death in victory"; and whereas the saints that slept in them were awakened only by their risen Lord, to accompany Him out of the tomb, it was fitting that "the Prince of Life . . . should be the First that should rise from the dead" (Act 26:23; Co1 15:20, Co1 15:23; Col 1:18; Rev 1:5). and went into the holy city--that city where He, in virtue of whose resurrection they were now alive, had been condemned. and appeared unto many--that there might be undeniable evidence of their own resurrection first, and through it of their Lord's. Thus, while it was not deemed fitting that He Himself should appear again in Jerusalem, save to the disciples, provision was made that the fact of His resurrection should be left in no doubt. It must be observed, however, that the resurrection of these sleeping saints was not like those of the widow of Nain's son, of Jairus' daughter, of Lazarus, and of the man who "revived and stood upon his feet," on his dead body touching the bones of Elisha (Kg2 13:21) --which were mere temporary recallings of the departed spirit to the mortal body, to be followed by a final departure of it "till the trumpet shall sound." But this was a resurrection once for all, to life everlasting; and so there is no room to doubt that they went to glory with their Lord, as bright trophies of His victory over death. The Centurion's Testimony (Mat 27:54).