What is the context?
Immediately after Jesus dies, Matthew describes the temple curtain tearing from top to bottom, an earthquake, and rocks splitting. Tombs open and many of God's people are raised. Verse 53 places their coming out of the tombs and appearing in Jerusalem after Jesus' resurrection. Matthew brings these events together around His death, while also looking ahead to His rising.
The curtain belongs to the temple sanctuary. Josephus, Jewish War 5.5.4–5, describes both a curtain at the entrance and another before the innermost room. The Greek word καταπέτασμα, katapetasma (kah-tah-PEH-tahs-mah), means a curtain or veil. Thayer's lexicon identifies this Gospel reference with the inner curtain, which separated the Holy Place from the Most Holy Place. Hebrews 9:1–7 explains the restricted access behind that curtain under the former arrangement for worship.
The centurion and the soldiers guarding Jesus see the earthquake and what has happened, become terrified, and acknowledge Him as God's Son. Their words stand in sharp contrast to the mockery just before His death. Matthew does not name the raised people or tell us what happened to them afterward.
How is this passage commonly understood?
Christian readings commonly see these events as signs that Jesus' death brings a decisive change in humanity's relationship with God and breaks death's power. Calvin on 27:51–53 and Wesley on 27:51–52 connect the curtain with access to God through Christ and the raised saints with the hope of resurrection.
The US Catholic bishops' notes on 27:51–53 also describe access to God's presence as a reading of the torn curtain, while allowing another emphasis: the exposed sanctuary points toward the temple's coming destruction. These are explanatory notes, rather than a rule that every Catholic must choose one explanation.
Readers also differ over how far the soldiers' confession goes. The bishops' note on 27:54 calls it a Christian confession of faith by Gentiles. Calvin on 27:54 instead understands the centurion's response as a brief recognition prompted by fear, without a lasting conversion. Matthew records their fear and words, but gives no account of their later lives.
Where does this fit in God's plan?
The torn curtain fits a connection the New Testament develops at length. Hebrews 9:11–15, 24 describes Jesus as the High Priest who enters God's presence on our behalf through His own sacrifice. Hebrews 10:19–25 then invites believers to draw near through Him, hold to their hope, and encourage one another in love. Access to God remains through Jesus; the invitation is to approach with confidence because of Him.
This also gives believers a life of service. 1 Peter 2:4–10 describes them as a priesthood offering spiritual sacrifices through Jesus and making God's goodness known. Romans 12:1–2 brings that worship into ordinary life: offering ourselves to God and letting Him change how we think and live. These passages help explain why Christ's saving work leads to more than relief from judgment; it gives His people a purpose.
The opened tombs also look toward the defeat of death. 1 Corinthians 15:20–26 calls the risen Christ the firstfruits—the beginning of a harvest that includes those who belong to Him. Matthew does not explain the later lives of these particular saints, but the larger promise is clear: death will not have the final word.
What is our position?
We don't have a position on this passage yet. When our study reaches a conclusion the text supports, it will appear here.