The text has two meanings here: 1. a literal and 2. a figurative/proleptic. That is to say, they truly were resurrected, as Lazarus was, but not in the eternal resurrection, which will happen in the eschatological End of the Days, for both Lazarus and those mentioned to be resurrected in Matt. 27:52 later died again and will be resurrected after the Second Parousia of the Lord.

However, the resurrection of the righteous men in Matt. 27:52 prefigures and foreshadows the final resurrection of all humans, just like the prophesy of the ruin of the Temple of Jerusalem by Vespasian and Titus in 70 AD immediately is merged in Matthew 24 with the events of the apocalyptic End of the History, foreshadowing them.

Also, it has a metaphoric-spriritual meaning, for the resurrection of a man to the new life in divine Grace is possible only through the Cross: that is to say, unless you crucify your sins and sinful inclinations and unless you are co-crucified with Christ (Gal. 2:20) and die for the lusts of this world, Christ's ἐνέργεια (the action of His Grace) (Col. 1:29) will not start in your heart the salvific process that leads you to becoming a "new creation" (2 Cor. 5:17). Thus, the Matt. 27:52 indicates that even biologically living men can be dead for Christ and can be resurrected to His Life through the mystery of the Cross: co-crucifiction of oneself with Christ and death for sin ("world") and the ensuing resurrection to the new life in Him.

The text has two meanings here: 1. a literal and 2. a figurative/proleptic. That is to say, they truly were resurrected, as Lazarus was, but not in the eternal resurrection, which will happen in the eschatological End of the Days, for both Lazarus and those mentioned to be resurrected in Matt. 27:52 later died again and will be resurrected after the Second Parousia of the Lord.

However, the resurrection of the righteous men in Matt. 27:52 prefigures and foreshadows the final resurrection of all humans, just like the prophesy of the ruin of the Temple of Jerusalem by Vespasian and Titus in 70 AD immediately is merged in Matthew 24 with the events of the apocalyptic End of the History, foreshadowing them.

Also, it has a metaphoric-spriritual meaning, for the resurrection of a man to the new life in divine Grace is possible only through the Cross: that is to say, unless you crucify your sins and sinful inclinations and unless you are co-crucified with Christ (Gal. 2:20) and die for the lusts of this world, Christ's ἐνέργεια (the action of His Grace) (Col. 1:29) will not start in your heart the salvific process that leads you to becoming a "new creation" (2 Cor. 5:17). Thus, the Matt. 27:52 indicates that even biologically living men can be dead because of not hearkening to Christ's calling and can be resurrected to His Life through the mystery of the Cross: co-crucifiction of oneself with Christ and death for sin ("world") and the ensuing resurrection to the new life in Him.

The text has two meanings here: 1. a literal and 2. a figurative/proleptic. That is to say, they truly were resurrected, as Lazarus was, but not in the eternal resurrection, which will happen in the eschatological End of the Days, for both Lazarus and those mentioned to be resurrected in Matt. 27:52 later died again and will be resurrected after the Second Parousia of the Lord.

However, the resurrection of the righteous men prefigures and foreshadows the final resurrection of all humans, just like the prophesy of the ruin of the Temple of Jerusalem by Vespasian and Titus in 70 AD immediately is merged in Matthew 24 with the events of the apocalyptic End of the History, foreshadowing them.

Also, it has a metaphoric-spriritual meaning, for the resurrection of a man to the new life in divine Grace is possible only through the Cross: that is to say, unless you crucify your sins and sinful inclinations and unless you are co-crucified with Christ (Gal. 2:20) and die for the lusts of this world, Christ's ἐνέργεια (the action of His Grace) (Col. 1:29) will not start in your heart the salvific process that leads you to becoming a "new creation" (2 Cor. 5:17). Thus, the Matt. 27:52 indicates that even biologically living men can be dead for Christ and can be resurrected to His Life through the mystery of the Cross: co-crucifiction of oneself with Christ and death for sin ("world") and the ensuing resurrection to the new life in Him.

The text has two meanings here: 1. a literal and 2. a figurative/proleptic. That is to say, they truly were resurrected, as Lazarus was, but not in the eternal resurrection, which will happen in the eschatological End of the Days, for both Lazarus and those mentioned to be resurrected in Matt. 27:52 later died again and will be resurrected after the Second Parousia of the Lord.

However, the resurrection of the righteous men in Matt. 27:52 prefigures and foreshadows the final resurrection of all humans, just like the prophesy of the ruin of the Temple of Jerusalem by Vespasian and Titus in 70 AD immediately is merged in Matthew 24 with the events of the apocalyptic End of the History, foreshadowing them.

Also, it has a metaphoric-spriritual meaning, for the resurrection of a man to the new life in divine Grace is possible only through the Cross: that is to say, unless you crucify your sins and sinful inclinations and unless you are co-crucified with Christ (Gal. 2:20) and die for the lusts of this world, Christ's ἐνέργεια (the action of His Grace) (Col. 1:29) will not start in your heart the salvific process that leads you to becoming a "new creation" (2 Cor. 5:17). Thus, the Matt. 27:52 indicates that even biologically living men can be dead for Christ and can be resurrected to His Life through the mystery of the Cross: co-crucifiction of oneself with Christ and death for sin ("world") and the ensuing resurrection to the new life in Him.