Matthew 27:51–53 claims that many dead saints were raised; why is there no external historical record of such a massive miracle?

Matthew 27:51–53 in the Berean Standard Bible

“At that moment the veil of the temple was torn in two from top to bottom. The earth quaked and the rocks were split. The tombs broke open, and the bodies of many saints who had fallen asleep were raised. After Jesus’ resurrection, when they had come out of the tombs, they entered the holy city and appeared to many people.”

1. Scriptural Context of the Event

Matthew places this event immediately following Jesus’ crucifixion and the tearing of the temple veil. The passage indicates that the Earth shook, rocks were split, tombs were opened, and some departed saints were raised and appeared in Jerusalem.

This miracle is tightly tied to the crucifixion and resurrection of Jesus. It is presented as evidence of extraordinary divine activity surrounding those critical events. From the standpoint of the overall narrative, it testifies to Christ’s victory over death, foreshadowing the resurrection power ultimately fulfilled in Jesus’ rising from the tomb.

2. Nature and Timing of the Miracle

Matthew emphasizes that these saints emerged “after Jesus’ resurrection.” This chronological note is significant. The passage suggests that, although their tombs were opened when the Earth quaked at Jesus’ death, they did not come out until after Christ himself was raised. This timing indicates that the risen state of these saints is directly connected to the power and significance of Jesus’ own resurrection.

Because the resurrection of Christ is considered the cornerstone of the faith (cf. 1 Corinthians 15:12–20), the raising of these saints serves as a preliminary sign of that victory. This localized event in or near Jerusalem would have been of special interest to early Jewish believers, many of whom expected a future resurrection (cf. Daniel 12:2). Thus, Matthew underscores how Christ’s resurrection initiated the broader hope of life after death.

3. Immediate Context in First-Century Jerusalem

First-century Judea was under Roman rule, and Jerusalem was a bustling city especially around Passover. Yet, record-keeping practices varied, and many events would have gone undocumented outside the circle of those most impacted. Additionally, the Jewish religious establishment was grappling with the political realities of Roman oversight and challenging religious questions sparked by Jesus’ ministry, trial, crucifixion, and rumored resurrection.

For events such as the temple veil tearing and the appearance of resurrected saints, the spectacle would have held momentous religious significance primarily within the Jewish community. Secular historians of the day, such as Tacitus or Suetonius, tended to focus on broader political and military narratives of the Empire rather than on events affecting primarily local religious audiences.

4. Potential Reasons for Limited External Sources

4.1 Localized Impact

“Many saints” were raised, yet the text does not imply thousands upon thousands emerging from tombs. A relatively modest number (still described as “many” from a religious perspective) appearing mainly to those who already believed or were at least open to the possibility of God’s power could have stayed a localized phenomenon. The circle of individuals witness to this event may have been faithful Jews who naturally interpreted it in light of their Scriptures.

4.2 Focus on Jesus’ Crucifixion and Resurrection

The crucifixion of Jesus itself overshadowed other supernatural occurrences. Historical references to the darkness at midday (cf. Matthew 27:45) or the temple veil tearing are also slim in non-biblical accounts, but this does not imply their non-occurrence. The intense focus on Jesus—executed by Rome and claimed to be resurrected—reshapes the lens through which historians of the time wrote. That singular event was the pivot on which the early church staked its claims.

4.3 Limitations of Ancient Historical Documentation

Ancient historians had constraints: parchment and ink were costly; literacy rates varied; and authors generally wrote under governmental or patronage influences that impacted their choice of subject matter. Even Josephus (a Jewish historian who mentioned Jesus briefly in Antiquities of the Jews 18.63–64), though providing many details of first-century Jerusalem, did not document every local happening, particularly those that did not factor into his political or military narrative.

5. Testimony of the Gospel Writer

Matthew was writing to an audience with strong Jewish roots. His Gospel preserves many details intended to prove Jesus’ messiahship by connecting events to Jewish prophecy (“All this took place to fulfill what was spoken by the prophets …”). By including the detail of resurrected saints, Matthew demonstrates continuity with the hope for a general resurrection day (cf. Isaiah 26:19; Daniel 12:2) and shows a foretaste of it through the power at work in Jesus’ resurrection.

No contradictions arise in the parallel Gospels regarding the possibility of extraordinary events accompanying Jesus’ death. Though only Matthew records this particular event, each Gospel writer chooses different details to highlight, and the absence of a detail in the other Gospels does not itself constitute a contradiction. It is instead characteristic of first-century historiography, where each writer tailored the account to address different audiences and purposes.

6. Archaeological and Documentary Evidence

Archaeological discoveries often illuminate the culture, geography, and societal norms of the biblical era, though they rarely provide detailed verification for momentary supernatural episodes. Excavations in Jerusalem confirm the city’s dense population and frequent building expansions. Discoveries such as the Pilate Stone in Caesarea Maritima (which confirms the historical existence of Pontius Pilate) and extensive synagogue ruins throughout Israel show that scriptural references to leadership figures and local customs align with historical reality.

Miracles, by their nature, often leave minimal physical evidence beyond written or oral testimony. Written records of unusual events in antiquity can be sparse. Even well-attested events, like the Great Fire of Rome in AD 64, are known primarily through a handful of sources. Thus, the absence of external corroboration is not uncommon for events affecting smaller segments of the population or with little immediate political or economic reverberation in the Roman Empire’s official records.

7. The Reliability of the Resurrection Context

The resurrection of Jesus is heavily documented through multiple lines of textual evidence in the New Testament. Early creedal statements (such as 1 Corinthians 15:3–7) suggest that the belief in Jesus’ bodily resurrection quickly solidified among His followers. Matthew’s inclusion of resurrected saints ties directly to the central claim that Jesus conquered the grave.

The combined manuscript evidence for the Gospels is extensive, with thousands of partial or complete Greek manuscripts, plus additional versions in Latin, Coptic, and Syriac. These manuscripts exhibit a high degree of consistency in core doctrinal points, including the resurrection narrative. Even if most sources lack specific mention of other risen saints, the broader historical reliability of the Gospels stands on strong manuscript evidence.

8. Theological Significance of the Saints’ Resurrection

This event underscores several spiritual truths:

• The resurrection power of Christ extends beyond His personal victory, foreshadowing the general resurrection.

• God triumphs over death, aligning with scriptural promises of future restoration and eternal life (cf. John 5:28–29).

• Matthew aims to show that these saints bore witness in the holy city, confirming that what Jesus accomplished was of universal significance, deeply affecting believers of all ages.

9. Conclusion

Matthew 27:51–53 describes a remarkable moment: holy individuals raised to life at the time of Jesus’ resurrection. The lack of external historical records for this miracle is not unusual for a localized religious event in the ancient world, where documentation was limited and often shaped by political and cultural priorities.

From the scriptural perspective, this sign aligns with the theme of Christ’s dominion over death and the foretaste of a greater resurrection promise. While external writings on this specific miracle may not have survived or may never have existed, the broader message and reliability of the Gospel witnesses remain well-supported both by internal textual coherence and by the historical realities of first-century Jerusalem.