Matthew 27:66Meaning & Commentary from the Church Fathers

The stone upon which the angel reclined was positioned to watch over the stone that Jacob laid beneath his head. Validated by the seal, this stone served to shield the stone guarded by the seal through which believers are protected. Thus, from the realm of death emerged the gateway to life. “Behold,” He declares, “the gate by which the righteous enter in.” While the Lord was confined, He liberated the captives, and through His death, the dead were revived; by His voice, the mute found their voices, the earth trembled at His resurrection, and by exiting the tomb, He ushered the Gentiles into the Church.

(John 11:49.) But as Caiaphas prophesied without knowing it, that it is expedient that one man should die for the people, so now, Christ was a deceiver,1 not from truth into error, but leading men from error to truth, from vices to virtue, from death to life.

Should Jesus rise again, it could not be claimed, without offending the conscience, that the disciples took Him away under cover of night when no one could hinder the stone’s removal temporarily. Two forms of protection were stationed at Jesus’ tomb: the seal of the Sanhedrin and the soldiers. Each was reliable in its own regard. Under Roman military law, soldiers faced severe penalties for even minor lapses in duty, meaning these guards operated under the dual authority of Roman regulation and Sanhedrin oversight, heightening their caution. The Sanhedrin itself established a distinguished guard at the tomb of the King of the Jews to protect His honor, taking all measures necessary to safeguard His glory from any potential doubt. They ensured the resurrection of Christ would not be subject to skepticism. Beloved, the world has exerted every effort to belittle, celebrate, and obscure the memory of Jesus Christ in the tomb. But what have these endeavors accomplished? Followers of Jesus experience nothing more favorable from the world unless they succumb to its sinful ways. How dreadful is this betrayal to the side of the adversary of God! Thus the world stands against the followers of Christ, but God rallies for them. Let the world act as it wishes; we must not be distressed if it rises against us in defense of truth, faith, and righteousness. The Lord is our protector, and we find safety in Him. Regardless of the malice that humanity may inflict upon us, He, the Almighty, will reveal our righteousness like the brightness of midday. If we endure suffering here without acknowledgment, it is all the more beneficial for us, for there we shall receive greater crowns, and there we will find abundant peace and joy. From the time of our Savior’s final prediction of His death, we have followed His journey to burial. Evil, as we have witnessed, exerted its fullest effort to inflict shame upon Him, but all its attempts have been overturned. What an extraordinary conflict between human wickedness and divine power! What a tragic representation of human endeavors! What splendor in the works of the Most High! Jesus Christ, once shamed, is now in magnificent glory; His every deed radiates eternal majesty; His every utterance embodies truth. As we follow His path, can we remain in disgrace? No, our faith is resolute, and our hopes anchored. Through it, the Spirit declares, the true followers of Christ find rest from their labors, for their deeds accompany them (Rev. 14:13)! Amen.

Thus, the Wisdom of God orchestrates even the darkest actions of humanity, which boldly oppose the truth, to ultimately affirm that very truth. St. Chrysostom remarks that if Christ had risen while the tomb was guarded, but then the soldiers had departed on the third day, they could have fabricated claims against the resurrection, albeit foolishly; for this reason, He rose ahead of schedule to eliminate any false justifications. The Lord permitted the tomb to be sealed as they wished, and He allowed the military presence to remain. The guards disregarded the fact that their duties fell on the Sabbath, consumed instead by their malice and determination to succeed in their wicked actions. This represented the peak of insanity and fear that overwhelmed them. Those who had boldly captured Him alive were now afraid as He lay dead. If He were merely a man, why be so unsettled? Let it be known that He willingly endured every torment: observe the seal, the stone, the guards—none of these could restrain the one who has conquered death!

Additionally, the Lord Himself, in the hearing of the Pharisees, pointed to His resurrection as the ultimate sign for those challenged by His presence and teachings (Mt. 12:39, 40; 16:4; Jn. 11:19). Undoubtedly, Jesus' enemies doubted the veracity of this prophecy; they perceived Him as nothing more than a deceiver and worried that His disciples might exploit these words, rendering their efforts to eliminate the prophet from Galilee futile. As a result, the Sanhedrin convened to strategize on how to counter this potential deception. Although the Sabbath restricted their ability to meet, it did not prevent significant leaders from privately discussing urgent matters. They resolved to request the governor for a guard to secure the tomb until the third day. While they had their temple guards (Luke 22:52), they believed that asking the procurator would lend more gravity to their request. This inquiry would also prompt Pilate to seek clarification on their intense pursuit against Jesus, as well as serve as a precaution against any potential actions from His remaining followers. Thus, shortly after the Sabbath commenced, some chief priests approached Pilate, presenting their appeal on behalf of the Sanhedrin: “We recall that this deceiver, whose name we need not mention, said while alive, ‘After three days I will rise again.’ We can assure you that He will not rise. However, He has left behind a group of followers who may seize upon His teachings and steal His body, then claim to the people that He has risen from the dead. This could lead to perilous consequences, as many might believe the claim, possibly inciting unrest in His name.” Pilate, though not entirely persuaded by their concerns, wished to dismiss these bothersome petitioners and did not wish to oppose their demands. He found it curious that the Sanhedrin would come to him with such a request. “You have your own guards,” he responded to the emissaries, “go and secure the tomb as you see fit.” Consequently, the guards were dispatched to the tomb; a stone sealed the entrance, bound with a rope secured at both ends. This event echoed the story of Daniel in the lions' den under King Darius, which anticipated a similar resolution of the seal. Indeed, the guards at Jesus' tomb could more aptly be described as the protectors of a sleeping king rather than mere sentinels of a sealed grave.

The Lord had indeed shared this forecast multiple times with His disciples, albeit in private (John 2:19; Matthew 12:39-40, etc.). It is plausible that what was communicated only to the group of the twelve disciples may have reached a wider audience; the apostles could have shared it with many believers in Jesus, who in turn might have conveyed it to friends and family. Consequently, the chief priests and Pharisees could have been informed about the Lord's clear prophecies concerning His resurrection and could have understood these teachings through their sources, perhaps including Judas. Pilate listened to their concerns and acknowledged their provision of guards (assigned to maintain peace during the festival due to the large number of worshipers), permitting them to keep watch as they deemed appropriate. They proceeded to set up a guard at the tomb and sealed the stone.

After checking for any other exits from the cave, they meticulously fulfilled their duties; then they rolled the stone back into place, sealed it, appointed guards, explained their mission, and left knowing they had violated the Sabbath to ensure the tomb's security. Matthew the Evangelist records that after Jesus had been buried, the following day—the Sabbath—the chief priests and Pharisees visited the burial site, sealed the stone, and set a guard to prevent His disciples from stealing the body and claiming He had risen (Matthew 27:64-66). By taking such steps—sealing the stone and appointing guards—they clearly ensured that Jesus’ body was indeed in the tomb and had not been taken by His disciples. It is reasonable to conclude that the chief priests and Pharisees were satisfied only upon seeing the body of Jesus in the tomb, which prompted them to seal the stone and set the guard before departing.

In Matthew’s further account, it is revealed that when Jesus rose from the dead, the guards reported this to the chief priests. These leaders convened with the elders and, after conferring, bribed the soldiers to lie, saying, “Tell them His disciples came at night and stole Him while we were asleep; and if this reaches the governor, we will persuade him, so you won’t have to worry about it.” The soldiers accepted the money and did as instructed (Matthew 28:11-15). Understanding the situation requires us to identify who exactly guarded the Lord's tomb. The Evangelist refers to these guards as soldiers (Matthew 28:12), indicating a military force was assigned to secure the site, distinct from the temple servants or Sanhedrin officials. Interpretations suggest that this guard was a Jewish contingent, possibly a permanent detachment under the authority of the Sanhedrin, independent of the Roman governor. They point to Pilate’s remark, “You have a guard; go and secure as you see fit” (Matthew 27:65), indicating they must have had their own. Therefore, they did not need to bring the soldiers to trial for their admission of sleeping on duty. However, if this Jewish contingent truly existed, why did the chief priests seek Pilate's command for security at the tomb? If they had their own troops, they would not have needed permission from a Roman official, especially if they had confidence in their guard.

Josephus Flavius, the first-century Jewish historian, confirms that during Passover, Roman authorities dispatched soldiers to the temple in Jerusalem to maintain order (Jewish Antiquities, Book 20, Ch. 11). Even in such a working relationship, the priests could not have assigned these Roman soldiers to the tomb's guard without explicit permission from Pilate. Pilate held resentment against the chief priests for their role in condemning the innocent Christ (Matthew 27:19). He had previously displayed his displeasure in his curt dismissal of their request to alter the sign on the cross: “What I have written, I have written” (John 19:22). He returned their request for guarding the tomb with a similar reply: “You have guards; go, guard as you see fit” (Matthew 27:65). His response implied that the guards available were indeed Roman soldiers maintaining order at the temple. If the Sanhedrin had its own military unit, those soldiers would have been called to arrest Jesus in the Garden of Gethsemane. The presence of a Roman commander leading the troops there supports the conclusion that both the soldiers and their captain were part of the Roman forces. Given the volatile political situation, it is highly unlikely that the Romans would allow a native army to function within Jerusalem, much less one sizeable enough to threaten their control.

The commander's presence with the soldiers who apprehended Jesus indicates both the soldiers and their captain belonged to the Roman military. If the chief priests could not deploy their own guards to Gethsemane for such significant tasks, it suggests they had no independent military. Additionally, since the Evangelist Matthew, writing for a Jewish audience, referred to the guards as being in Roman custody rather than using Hebrew terminology, this lends credence to the idea that they were Roman soldiers.

Next, we examine the actions of the Roman soldiers persuaded by the chief priests to support their false narrative about the supposed theft of Jesus' body. The evangelist notes that not all the soldiers but only some approached the chief priests with their report. After being bribed, they were instructed to say, “His disciples came by night and stole Him away while we were sleeping. If a rumor spreads to the governor, we will persuade him and absolve you of any blame.” They accepted the bribe and followed the orders they received (Matthew 28:11, 15). Only a fraction of the soldiers were involved in this conspiracy. These guards were told to claim that the disciples had stolen the body, but they risked repercussions from Pilate for admitting that they had fallen asleep on duty. The chief priests were most interested in perpetuating this deception, and they would take the initiative to spread any tale they wished to tell.

In fact, the expression “did as they were taught” does not imply that the soldiers actively spread the rumor, but rather that they consented to align with the priests’ narrative if questioned. It is essential to recognize that these soldiers would be fully aware of the severe consequences of declaring they had been asleep while on duty. Hence, it is plausible that, despite accepting payment from the chief priests, they did not divulge that Jesus’ body had been stolen, nor would they commit perjury to back the priests.

Furthermore, the absence of any mention of this rumor in Luke’s “Acts of the Apostles” supports the idea that such a tale was not propagated by the chief priests. Many years later, when the apostles were gaining followers with their preaching of the Resurrection, the chief priests orchestrated a campaign to discredit the apostles by claiming a heresy arose through Jesus, asserting that His disciples had secretly taken His body from the tomb (Justin the Philosopher, Discourse with Tryphon the Jew, Ch. 108).

Thus, while some Roman soldiers provided a report to the chief priests, it can be inferred that the others went to report to their superiors as protocol dictated. Although the details regarding the remaining soldiers are not explicitly provided, it is reasonable to conclude that Pilate was informed of the miraculous events surrounding the Resurrection, as he surely would not have reported such to Emperor Tiberius based on mere speculation.

The inquiry into why Pilate did not execute the soldiers who allegedly slept on guard leads to the conclusion that they were not guilty of any such dereliction. This examination of the soldiers’ roles dispels the notion that the body of Jesus was stolen and supports the reality of His Resurrection. Beyond this argument, consider: would the embittered opponents of Christ not have seized the opportunity to eradicate all His closest followers if they truly believed His body had been taken? Why did they not seek retribution from Pilate? By pursuing justice against the apostles for the alleged theft, they could have vindicated themselves in the eyes of the public while solidifying their influence over the people. Yet, we see no such action from the Sanhedrin.

A short while later, when the apostles began converting many Jews to faith in Christ through their preaching of the Resurrection, the Sanhedrin summoned the apostles but dared not accuse them of theft, limiting their actions to forbidding them from preaching (Acts 6:18). The motivation behind this behavior is transparent: they fabricated the accusation of theft and recognized that pursuing legal action would risk exposing their deceitful narrative and strengthen belief in Jesus' actual Resurrection.

Now, let us reflect on whether the apostles could have stolen Jesus' body. The apostles, who loved Jesus and believed in Him as the promised Messiah, might have anticipated His glorious reign, yet they were unprepared for His death. They could not fathom the possibility of Him dying and would therefore find it difficult to accept His words about Resurrection as literal truths. The events of His crucifixion must have shaken their faith; if He was truly dead, the implications would challenge everything they believed about His identity and promises.

The notion of risking their lives to steal His body seems implausible. Far from it, they did not even show the interest in where Jesus was buried that the women did. Moreover, with a massive stone sealing the tomb and armed guards present, any attempt to remove the body without detection seemed impossible. On the flip side, if they believed in Jesus’ Resurrection, stealing the body would seem absurd—as He was destined to rise on the third day. The enemies of Jesus had no apparent intent to desecrate His body; rather, He was buried following Jewish customs, which respected the dead.

The repeated urgency for expeditious burial underscored a cultural commitment to honoring the deceased, even for those condemned to death. Furthermore, the character and integrity of the apostles render the idea of them stealing Jesus' body an untenable one. They boldly proclaimed the resurrection, undeterred by persecution or the threat of death, indicating a steadfast conviction that could not arise from disingenuous actions.

Lastly, did the chief priests themselves steal Jesus’ body? If they had done so before the guards were posted, their fears about potential theft would have been unfounded. Plus, according to their own beliefs, they would not dare become ceremonially unclean by touching a dead body, especially on the first day of Passover. If they had stolen the body, they would have surely produced it to counteract the apostles’ claims of Resurrection when the apostles began preaching.

In conclusion, the evidence repeatedly indicates that 1) Roman soldiers guarded the tomb; 2) these soldiers witnessed the Resurrection; 3) some reported to chief priests, agreeing to support the manufactured lie about theft while failing to do so; 4) rumors of the theft arose much later when the apostles were converting many; 5) the rest reported the Resurrection to Pilate, who relayed the event to Tiberius based on their firsthand accounts; 6) the Sanhedrin did not prosecute the apostles for the fabricated theft; 7) the apostles could not have maintained their faith and sacrificed their lives for a lie if they had stolen His body; 8) the chief priests could not have executed such a theft; 9) the claim that they instigated the rumor of theft was a malicious falsehood; 10) by sealing the tomb and assigning guards, the chief priests unwittingly participated in God’s plan, ensuring that the witnesses of the Resurrection were credible men outside the circle of disciples; and 11) thus, divine providence not only refutes the slander of body theft but also affirms the truth of Christ’s Resurrection.

For if the tomb was sealed, there was no trickery; and if no trickery existed, yet the tomb was discovered empty, it follows that He was raised; this cannot be denied. Do you see how, even unwillingly, they affirm the truth...? - "You have a guard," etc.: this does not permit the soldiers alone to bear witness. As if recognizing their own actions, he no longer desires to collaborate with them, but instead allows them this freedom, saying, "You may act as you please, so that later you cannot blame others." Truly, if only the soldiers had sealed it, the Jews could have claimed, albeit falsely and implausibly, that the soldiers allowed the body to be taken away and gave the disciples the opportunity to fabricate the tale of the resurrection. Now that they themselves have secured the tomb, they cannot make such claims against their own actions.... They approached themselves, they requested it, they sealed it with the guards, thus serving as their own accusers. For if they were to have stolen the body, when did this occur? On the Sabbath, and how could they manage this? It was unlawful for them to venture out. And if they did indeed break the law, how did these fearful men find the courage to do so? They fled from the living when He was captured; yet, could they have had the audacity to stand up for Him after His death if He had not been resurrected? If even the chief among them dismissed the report of the woman at the door and the others scattered at the sight of Him being bound, how could they dare to venture to the ends of the earth and propagate a fabricated story about the resurrection?"

The Sabbath, a day of rest enshrined in the law of Moses, prohibited individuals from leaving their homes, with every Israelite instructed to remain indoors (Exodus 16:29). However, later interpretations by Jewish legal scholars eased this rule somewhat, permitting travel no further than 2000 cubits from the city limits in cases of necessity. Joseph's garden, housing the tomb of the Lord, was adjacent to Golgotha and the city walls (John 19:41-42), within the established Sabbath limit or what was commonly referred to as the Sabbath journey (Acts 1:12). This situation allowed the members of the Sanhedrin to act on their intentions without breaching the Sabbath regulations. They approached the place of Jesus' burial, thoroughly examined the tomb, and affixed a seal to the stone at the entrance. The soldiers they had brought served as a protection for the cave and its seal, fully aware that under Roman law, any act of treason or neglect in duty could lead to a death sentence. The guards took their positions at the mouth of the tomb. Consequently, the adversaries of Christ found themselves indulging in a dual celebration, simultaneously a shared joy and a unique one: their innocent victim had been subjected to a horrific death, and the lifeless body of Christ was interred, sealed, and guarded against any attempts by His disciples or followers. Yet, while they reveled in the apparent success of their heinous deed, the Most High, in His infinite wisdom, derided their futile attempts to contain the eternal truth within the restrictive confines of the tomb (Psalm 2:4). St. John Chrysostom observes, “Falsehood is ever at odds with itself and unwittingly defends the truth.” Similarly, Christ's foes acted unwittingly in service of the truth: if the tomb was sealed, then no deceit could be claimed. Had only the soldiers sealed it, the Jews might have absurdly asserted that the soldiers permitted the body to be taken, thereby giving the disciples the chance to fabricate the story of the resurrection. Now that the Jews themselves had confirmed the sealing of the tomb, they could not lay claim to such a narrative: they came, they requested, they sealed it in conjunction with the guards, thus standing as their own accusers.