Matthew 27:65Meaning & Commentary from the Church Fathers

Thus, according to the Sanhedrin's calculations, there was no longer any chance for deceit or violence at the resting place of the Messiah. If it were to occur that Jesus rose again, it would be highly offensive to suggest that His disciples came by night to steal His body, especially when they could have moved the stone unchallenged for a period. Two guards watched over Jesus' tomb: the seal of the Sanhedrin and the soldiers. Each form of guard was as reliable as the other. According to Roman military law, soldiers faced severe punishment for the slightest breach of duty, and thus, these soldiers were under the dual discipline of both Roman and Sanhedrin authority, instilling them with double fear. Moreover, the Sanhedrin itself established an honorable military guard at the tomb of the King of the Jews to uphold His dignity and took every precaution to shield His glory from any doubtful accusations. They endeavored to ensure that the resurrection of Christ would not be questioned. Beloved, the world has exerted every effort to shame, glorify, and conceal the memory of Jesus Christ in the tomb. Yet, what have these efforts achieved? The followers of Christ find no better path in the world unless they side with its sinful ways. How grave a transgression it is to align oneself with the adversary of God! The world stands opposed to the followers of Christ, but God stands for them. Let the world act as it chooses; let us not be surprised if it turns against us for the sake of truth, faith, and righteousness. The Lord is on our side, and in Him, we find safety. No matter what evil may befall us, the Almighty will reveal our righteousness like the brightness of day. If we endure hardship here without immediate reward, it is even more advantageous for us, for we shall receive greater crowns and experience deeper peace and joy in His presence. From the time of our Savior’s final prediction of His death, we have witnessed everything up to His burial. The forces of evil endeavored to cast shame upon Him, yet their attempts were wholly reversed. What a remarkable conflict it is between human wickedness and divine power! What a poignant depiction of human efforts! What magnificence is displayed in the works of the Most High! Jesus Christ, who faced humiliation, now stands in glorious majesty; each of His actions is adorned with eternal splendor, and every word He speaks is truth. In walking His path, can we be led into dishonor? No, our faith is resolute, and our hopes are unwavering. By it, the Spirit tells us, the true followers of Christ find rest from their labors, for their works follow them (Rev. 14:13)! Amen.

Yet, God’s Providence was also at work: a simple guard wasn't needed to safeguard the King’s repose, so a guard was designated for the temple instead. It was only when the Sabbath evening arrived, allowing for regular activities, that the chief priests gathered the required number of soldiers to proceed to Joseph’s tomb, as Innocent, Archbishop of Kherson, recounts. Here, without a doubt, they thoroughly examined the entire interior of the burial cave to verify the integrity of Jesus’ body and confirmed that the only exit was blocked by a large stone.

Additionally, the Lord Himself, on several occasions while in the presence of the Pharisees, referenced His resurrection as the ultimate sign for those struggling with His identity and teachings (Mt. 12:39, 40; 16:4; Jn. 11:19). It is clear that His adversaries did not trust the authenticity of this prophecy; they viewed Him merely as a deceiver and were apprehensive that His disciples might exploit this, rendering their undertakings to eradicate the Galilean prophet futile. The members of the Sanhedrin convened to strategize on how to counter the potential impact of this scheme. Although the Sabbath hindered a formal gathering, it did not stop the most influential from privately conferring on an urgent matter. They resolved to request a guard to secure the tomb until the third day. Though they had their own guards at the temple (Luke 22:52), they deemed it more significant to solicit support from the procurator for this task. Concurrently, Pilate needed to be informed of their extreme efforts to eliminate Jesus, along with a cautionary note regarding any potential actions from His followers. As soon as the Sabbath commenced, some of the chief priests approached Pilate, presenting the Sanhedrin’s request: “We have remembered that this deceiver, who need not be named, while He was alive, said, ‘After three days I will rise again.’ We can assure you that He will not rise. Yet He has left behind a following who might seize the opportunity to claim that His resurrection has occurred, thereby spreading falsehoods among the people. This could lead to perilous outcomes, as many may believe, and it would not be long before unrest surfaces in the name of the risen Messiah.” Although Pilate was not entirely persuaded by their claims, he sought to dismiss the bothersome request. He found it odd that the Sanhedrin sought his intervention. The guards who had witnessed the crucifixion had not yet been released, so he replied to the emissaries, “You have guards; go and secure the tomb as you see fit.” The guards were immediately designated to the site; the stone sealing the entrance was secured with a rope, and a seal was affixed to it. In a manner reminiscent of Daniel in the lions’ den under King Darius’ decree, a similar fate was anticipated for the seal. The presence of the guards at Jesus’ tomb could be more aptly described as the sentinels of the slumbering King rather than mere keepers of the seal of His resting place.

However, on the Sabbath, likely in the evening following a period of rest, they approached Pilate to request a guard for the tomb of Jesus, justifying their concern by recalling that Jesus had foretold His resurrection after three days. The Lord had indeed shared this prophecy with His disciples on multiple occasions, although it was typically communicated privately (John 2:19; Matthew 12:39-40, etc.). Nonetheless, it is highly plausible that what Christ had conveyed solely to His twelve disciples was later relayed to a broader audience—his apostles shared it with many believers, who in turn spoke of it to their family and friends. Thus, the chief priests and Pharisees could have been informed about the Lord's clear predictions regarding His resurrection, possibly even learning of it from Judas. When Pilate was made aware of their concerns, he responded that they had guards available—provided to them during the festival to maintain order among the worshippers—and allowed them to secure the tomb as they saw fit. They proceeded to set guards at the entrance and sealed the stone.

They further ensured there were no alternate exits from the tomb. Having executed their duties meticulously, they returned, rolled the stone back to the entrance, sealed it with the Sanhedrin's mark, stationed guards, explained their responsibility, and left, aware of the gravity of breaking Sabbath rest.

According to the Evangelist Matthew, the day following Jesus' burial, on the Sabbath, the priests and Pharisees approached His tomb, sealed the stone, and set a guard to prevent His disciples from stealing the body and spreading false claims of His resurrection (Matthew 27:64-66). Their actions clearly indicated that they had ascertained the presence of Jesus' body in the tomb, for they wouldn’t have required guards otherwise. It is evident that only after witnessing Jesus' body lying in the tomb were the chief priests and Pharisees satisfied enough to seal the stone and appoint guards.

From further accounts in Matthew, after Jesus rose from the dead, the guards reported to the chief priests. These leaders convened with the elders, compensated the soldiers generously, and instructed them to claim that the disciples had come by night and stolen the body while the guards slept. They reassured the guards that if the authorities learned of this, the chief priests would provide protection and advocacy on their behalf. The soldiers accepted the payment and complied with the directive (Matthew 28:11-15).

Understanding the guards' identity requires that we recognize that those assigned to watch over the tomb were soldiers, as Matthew describes (Matthew 28:12). The implication is that a military contingent, rather than temple servants, was guarding the tomb. There’s debate among interpreters whether these were Jewish soldiers from a local detachment answering to the Sanhedrin or Roman soldiers under Pilate’s command. The assertion that Pilate's statement, "You have a guard," implies the priests possessed their own military unit raises questions about their authority to shield the guards from trial, given that they purportedly acted on behalf of the Sanhedrin.

However, if the Sanhedrin indeed had a dedicated Jewish military force, why would they seek permission from Pilate to guard the sepulchre until the third day? It would make more sense for them to deploy their troops rather than subordinate themselves to a Roman leader. Historical accounts reveal that during the Passover, the Roman authorities in Judea often stationed detachments at the Temple to maintain order (Jewish Antiquities, Book 20, 11.5). In light of this, the priests would still need Pilate’s specifically granted permission to extend the guard’s duties beyond what they were authorized to do.

Pilate’s frustration with the chief priests over their hand in the death of Jesus (Matthew 27:19) was evident in his terse reply to change the cross’s inscription: "What I have written, I have written" (John 19:22). His pointed response to their request for tomb guards, “You have guards; go, guard as you know how,” suggests the guards on duty were indeed Roman soldiers.

Moreover, had the chief priests commanded such guards, their own forces would also have been sent to apprehend Jesus in the Garden of Gethsemane. In that instance, a "captain of a thousand" commanded the forces, revealing that this was a Roman unit, not a Jewish one. Given the context of the historical uprisings against Roman authority during Passover, it is improbable that the Romans permitted a larger Jewish military presence in Jerusalem. The very presence of Roman leadership during the arrest of Jesus confirms this is a Roman army guard.

Thus, if the priests could not assign their own officers to secure Jesus during His arrest, it follows they lacked a military unit of their own. Matthew also provides evidence for this; he refers to the guards at the tomb in Roman terms, suggesting their identity as Roman soldiers. The overall conclusion is that the Roman soldiers were indeed assigned to monitor the Tomb of the Lord.

Next, we can examine the actions of the Roman soldiers who were persuaded by the chief priests to support the false narrative regarding the theft of Jesus' body. It’s important to note that of those guarding the tomb, only some approached the chief priests with news of the miraculous event. After being bribed, the chief priests instructed them to declare that His disciples had come at night to take Jesus away while they were asleep. They assured the soldiers they would mitigate any repercussions from the governor if word reached him (Matthew 28:11-15).

Despite accepting the bribe, it remains unclear that all of the guards actively spread the falsehood that Jesus' body had been taken. The narration leaves open the possibility that while they agreed to the scheme, they may not have engaged actively in perpetuating the lie. The phrasing "did as they were taught" indicates compliance without necessarily affirming the fabricated account.

Significantly, the chief priests did not participate in disseminating the rumor immediately; instead, they waited until a later date. This is further demonstrated in the Acts of the Apostles, which does not address the topic of the alleged body theft at the time of the resurrection. Instead, the priests later sent representatives throughout the world to assert that a heretical sect emerged from Jesus' Galilean followers (as noted by Justin the Philosopher).

The soldiers who did report to the chief priests likely did so as part of fulfilling their obligation, while the remaining guards would have returned to report to their superiors. It is reasonable to conclude that they either directly reported the resurrection to Pilate or through a chain of command. Given Pilate’s subsequent communication to Emperor Tiberius concerning Jesus’ resurrection, it is apparent that he based this report on firsthand witness accounts from those soldiers.

The questions surrounding why Pilate did not execute those guards for sleeping during their watch are answered: they were not guilty of sleeping, having witnessed the resurrection and thus committed no wrongdoing. Pursuing this inquiry reveals not just the implausibility of the belief that Jesus’ body was stolen by His disciples but also affirms the reality of His Resurrection.

Contemplating whether the Apostles could have stolen Jesus’ body leads to incongruities. Their dedication and faith towards Jesus, viewing Him as the promised Messiah, conflicted with any notion of deceit. If the Apostles doubted Jesus’ identity as the Savior, they would have likely shown little concern for His body, as their faith and hopes appeared dashed with His crucifixion. Moreover, the sheer logistics of moving the stone, entering the guarded tomb, and transporting the body without detection are near impossible.

Conversely, if the Apostles had firmly believed in the promise of resurrection, an act of theft would contradict their faith and hope in His coming rise. The absence of mocking intentions from Jesus' enemies, who buried Him with honor, further diffuses the idea of any theft. Jewish customs dictated rapid and respectful burial practices, preventing any idea of desecrating His body.

Ultimately, assessing both the character of the Apostles and the historical context confirms they lacked the resolve to fabricate a story of resurrection that they would later preach with unwavering faith, even facing persecution and death, unless it was truth.

As for the chief priests, any claim that they might have taken Jesus' body is increasingly improbable, given their own laws regarding defilement and the ceremonial consequences. Moreover, they would have had little advantage to gain from a stolen body when confronted with the ongoing apostolic witness to the resurrection.

All evidence suggests that 1) the Roman soldiers guarded the Lord's tomb; 2) they were witnesses of the resurrection; 3) some reported to the chief priests and agreed to a slanderous narrative in exchange for coin, but did not follow through on that promise; 4) the initial rumor of theft circulated much later as these priests sought to discredit the apostolic movement; 5) the remaining guards undoubtedly reported the resurrection to Pilate, enabling him to brief Tiberius; 6) the chief priests never prosecuted the apostles for theft; 7) it is implausible for the Apostles to have shared a faith in a risen Lord if they had stolen His body; 8) the chief priests could not have stolen it, either; 9) any rumors of body theft originating from them were malicious lies; 10) their acts of sealing the tomb and employing guards inadvertently aligned with the divine plan, transforming the narrative around those who bore witness to the resurrection of Jesus, and 11) ultimately, this demonstrates God's providence in the confirmation of the resurrection narrative’s validity.

The Sabbath was a day of rest, during which, as prescribed by the Law of Moses, leaving one's dwelling was not permitted, and every Israelite was instructed to stay in their homes (Exodus 16:29). However, later interpretations by Jewish legal scholars offered some leniency, allowing travel up to 2000 cubits from city borders in cases of necessity. Joseph’s garden, where the tomb of the Lord was situated, was very close to Golgotha and the city walls (John 19:41-42), within the established Sabbath limits known as the Sabbath way (Acts 1:12). This proximity allowed the Sanhedrin members to fulfill their intentions without breaching Sabbath customs. They went to the location of Jesus’ burial, examined the tomb thoroughly, and sealed the stone that blocked the entrance. The guards they stationed were there to protect the tomb and its seal, fully aware that under Roman law, soldiers faced death for any betrayal or failure in their duty. The soldiers stood vigilant at the entrance.

Now, the adversaries of Christ had cause for double celebration, both in the general sense and for their specific scheme: the innocent figure of their animosity had endured a torturous death, Christ’s lifeless body had been laid to rest, and the tomb was secured, monitored against any attempts by His disciples. However, while they reveled in what they perceived as a victory over God's plan, the Most High in His infinite wisdom derided (Psalm 2:4) their futile efforts to contain and seal the eternal truth within the restrictive confines of the grave.

As St. John Chrysostom noted, “Falsehood ultimately works against itself and unwittingly defends the truth.” The enemies of Christ sought to undermine Him, yet “moved against their will in favor of the truth: if the tomb was sealed, there could be no deception.” Moreover, “had the soldiers sealed it themselves, the Jews might have falsely alleged that the soldiers permitted the body to be taken and given the disciples opportunity to concoct stories about the resurrection. Now, since they themselves have confirmed the tomb, they cannot claim this: they approached, they requested, they sealed it alongside the guards, thereby serving as their own witnesses and accusers.”