Matthäus 27:64 Kommentar

When the morning was come,.... Or, as soon as it was day, as Luke says, Luk 22:66. The sanhedrim had been up all night, which, after eating the passover, they had spent in apprehending, trying, and examining Jesus, and the witnesses against him; and had come to an unanimous vote, that he was guilty of death; upon which they either put Jesus out of the room for a while, or went into another themselves, to consult what further steps should be taken: or if they went home to their own houses, they very quickly got together again, and met in the temple, where they seem to be, Mat 27:5, unless the story of Judas is, by anticipation, inserted here; and in their council chamber, where they led Jesus, and examined him again concerning his being the Son of God; see Luk 22:66, all which shows how intent they were upon this business, and with what eagerness and diligence they pursued it; their feet ran to evil, and they made haste to shed blood. This was the time of their morning prayers, of their saying their phylacteries, and reciting the "shema", "hear, O Israel! the Lord our God is one Lord", according to their canon, which is this (e): "from what time do they read the "shema" in the morning? from such time that a man can distinguish between blue and white: says R. Eliezer, between blue and green; and he finishes it before the sun shines out. R. Joshua says, before three hours had elapsed:'' but religion, rites, ceremonies, and canons, must all give way to the accomplishment of what their hearts were so much set upon: all the chief priests and elders of the people. The Syriac and Persic versions leave out the word "all", but it is retained in the Vulgate Latin, Arabic, and Ethiopic versions, and in Munster's Hebrew Gospel, and that very rightly. The Scribes and elders met at Caiaphas's house before, Mat 26:57, but it being in the night, they might not be all together; Annas particularly seems to have been absent, Joh 18:24, but now they all assemble together, as in a case of necessity they were obliged to do: their rule was this (f); "the sanhedrim, consisting of seventy and one (as this was), are obliged to sit all of them as one, (or all, and everyone of them,) in their place in the temple; but at what time there is a necessity of their being gathered together, , "they are all of them assembled"; but, at other times, he who has any business may go, and do his pleasure, and return: yet so it is, that there may not be less than twenty three sitting continually all the time of their sitting; (their usual time of sitting was from the morning daily sacrifice, to the evening daily sacrifice (g);) one that is under a necessity of going out; this looks upon his companions that remain, and if twenty three remain, he may go out; but if not, he may not, until the other returns.'' This being now a case of necessity, and great importance, they are all summoned and gathered together, unless we except Joseph of Arimathea and Nicodemus; who yet might be there, though they did not consent to their counsel and deed, as is certain of the former, Luk 23:51, these took counsel against Jesus; God's holy child Jesus, his anointed, the Messiah; and which was taking counsel against the Lord himself; and so the prophecy in Psa 2:2, had its accomplishment: what they consulted about was to put him to death; it was not what punishment to inflict upon him, whether scourging or death; that was before determined; they had already condemned him to death: but now they enter into close consultation what death to put him to, and in what manner; whether privately, he being now in their hands; or whether by the means of zealots, or by the Roman magistrate; or whether it should be by stoning, which must have been the case, if they put him to death according to their law; and by their authority; or whether by crucifixion, which they chose as the most ignominious and painful; and therefore determined to deliver him up to the Roman governor, and use their interest with him to put him to death, according to the Roman law. (e) Misn. Beracot, c. 1. sect. 2. (f) Maimon. Hilch. Sanhedrin, c. 3. sect. 2. (g) lb. c. 3. sect. 1. Bernidbar Rabba, sect. 1. fol. 177. 3.

Pilate said unto them, ye have a watch,.... Meaning either the watch of the temple, said to be placed in the tower of Antonia, for the service of it: hence mention is made of the captain of the temple, Act 4:1, but it is not likely they would remove the temple guards, to watch a sepulchre night and day: or rather, therefore, the soldiers that had had the care of the crucifixion of Christ, and watched him on the cross, are designed: the words may be read imperatively, "have yea watch", or "take a watch", as the Ethiopic version renders it, and which seems best; for if they had a watch already, what occasion had they to have applied to Pilate for one? but having none, he gives them leave to take one, or such a number of soldiers as were sufficient: go your way; as fast as you can, take the watch as soon as you please, make no stay, but satisfy yourselves in this point: make it as sure as you can; or, as you know how to do it, and what will be proper and necessary.

Their fear lest the body should be stolen, the setting a watch on the tomb, and sealing it, are marks of folly and unbelief, that they should have sought to seal up the tomb of One at whose bidding they had seen a dead man raised from the tomb.

Everywhere deceit recoils upon itself, and against its will supports the truth. And observe. It was necessary for it to be believed that He died, and that He rose again, and that He was buried, and all these things are brought to pass by His enemies. See, at any rate, these words bearing witness to every one of these facts. "We remember," these are the words, "that that deceiver said, when He was yet alive," (He was therefore now dead), "After three days I rise again. Command therefore that the sepulchre be sealed," (He was therefore buried), "lest His disciples come and steal Him away." So that if the sepulchre be sealed, there will be no unfair dealing. For there could not be. So then the proof of His resurrection has become incontrovertible by what ye have put forward. For because it was sealed, there was no unfair dealing. But if there was no unfair dealing, and the sepulchre was found empty, it is manifest that He is risen, plainly and incontrovertibly. Seest thou, how even against their will they contend for the proof of the truth? But mark thou, I pray thee, the disciples' love of truth, how they conceal from us none of the things that are said by His enemies, though they use opprobrious language. Behold, at any rate, they even call Him a deceiver, and these men are not silent about that. But these things show also their savageness (that not even at His death did they let go their anger), and these men's simple and truthful disposition. But it were worth while to inquire concerning that point also, where He said, "After three days I rise again?" For one would not find this thus distinctly stated, but rather the example of Jonah. So that they understood His saying, and of their own will dealt unfairly. What then saith Pilate? "Ye have a watch; make it as sure as ye can. And they made it sure, sealing the sepulchre, and setting the watch." He suffers not the soldiers alone to seal, for as having learnt the things concerning Christ, he was no longer willing to co-operate with them. But in order to be rid of them, he endures this also, and saith, "Do ye seal it as ye will, that ye may not have it in your power to blame others." For if the soldiers only had sealed, they might have said (although the saying would have been improbable and false, yet nevertheless as in the rest they cast aside shame, so in this too they might have been able to say), that the soldiers, having given up the body to be stolen, gave His disciples opportunity to feign the history concerning His resurrection, but now having themselves made it sure, they are not able to say so much as this. Seest thou how they labor for the truth against their will? For they themselves came to Pilate, themselves asked, themselves sealed, setting the watch, so as to be accusers, and refuters one of another. And indeed when should they have stolen Him? on the Sabbath? And how? for it was not lawful so much as to go out. And even if they transgressed the law, how should they have dared, who were so timid, to come forth? And how could they also have been able to persuade the multitude? By saying what? By doing what? And from what sort of zeal could they have stood in behalf of the dead? expecting what recompense? what requital? Seeing Him yet alive and merely seized, they had fled; and after His death were they likely to speak boldly in His behalf, unless He had risen again? And how should these things be reasonable? For that they were neither willing nor able to feign a resurrection, that did not take place, is plain from hence. He discoursed to them much of a resurrection, and continually said, as indeed these very men have stated, "After three days I rise again." If therefore He rose not again, it is quite clear that these men (having been deceived and made enemies to an entire nation for His sake, and come to be without home and without city) would have abhorred Him, and would not have been willing to invest Him with such glory; as having been deceived, and having fallen into the utmost dangers on His account. For that they would not even have been able, unless the resurrection had been true, to feign it, this does not so much as need reasoning. For in what were they confident? In the shrewdness of their reasonings? Nay of all men they were the most unlearned. But in the abundance of their possessions? Nay, they had neither staff nor shoes. But in the distinction of their race? Nay, they were mean, and of mean ancestors. But in the greatness of their country? Nay, they were of obscure places. But in their own numbers? Nay, they were not more than eleven, and they were scattered abroad. But in their Master's promises? What kind of promises? For if He were not risen again, neither would those be likely to be trusted by them. And how should they endure a frantic people. For if the chief of them endured not the speech of a woman, keeping the door, and if all the rest too, on seeing Him bound, were scattered abroad, how should they have thought to run to the ends of the earth, and plant a feigned tale of a resurrection? For if he stood not a woman's threat, and they not so much as the sight of bonds, how were they able to stand against kings, and rulers, and nations, where were swords, and gridirons, and furnaces, and ten thousand deaths day by day, unless they had the benefit of the power and grace of Him who rose again? Such miracles and so many were done, and none of these things did the Jews regard, but crucified Him, who had done them, and were they likely to believe these men at their mere word about a resurrection? These things are not, they are not so, but the might of Him, who rose again, brought them to pass. But mark, I pray thee, their craft, how ridiculous it is. "We remember," these are their words, "that that deceiver said, while He was yet alive, After three days I rise again." Yet if He were a deceiver, and boastfully uttered falsehood, why are ye afraid and run to and fro, and use so much diligence? We are afraid, it is replied, lest perchance the disciples steal Him away, and deceive the multitude. And yet this has been proved to have no probability at all. Malice, however, is a thing contentious and shameless, and attempts what is unreasonable. And they command it to be made sure for three days, as contending for doctrines, and being minded to prove that before that time also He was a deceiver, and they extend their malice even to His tomb. For this reason then He rose sooner, that they might not say that He spake falsely, and was stolen. For this, His rising sooner, was open to no charge, but to be later would have been full of suspicion. For indeed if He had not risen then, when they were sitting there, and watching, but when they had withdrawn after the three days, they would have had something to say, and to speak against it, although foolishly. For this reason then He anticipated the time. For it was meet the resurrection should take place, while they were sitting by and watching. Therefore also it was fit it should take place within the three days, since if it had been when they were passed, and the men had withdrawn, the matter would have been regarded with suspicion. Wherefore also He allowed them to seal it, as they were minded, and soldiers sat around it. And they cared not about doing these things, and working on a Sabbath day, but they looked to one object only, their own wicked purpose, as though by that they were to succeed; which was a mark of extreme folly, and of fear now greatly dismaying them. For they who seized Him, when living, are afraid of Him when dead. And yet if He had been a mere man, they had reason to have taken courage. But that they might learn, that when living also He endured of His own will, what He did endure; behold, both a seal, a stone, and a watch, and they were not able to hold Him. But there was one result only, that the burial was published, and the resurrection thereby proved. For indeed soldiers sat by it, and Jews are on the watch.

It would not have sufficed for the chief priests, scribes and Pharisees to have crucified the Lord our Savior if they had not also guarded the tomb, called in the military, sealed the entrance and, as far as they were able, resisted the resurrection. Their concern for these details serves only to advance our faith; the greater their precautionary care, the more fully is revealed the power of the resurrection. Thus he was buried in a new tomb cut from rock. If the tomb had been constructed from a mound of stones, it could have been said that his body was excavated from underneath the stones and secretly removed. That he had to be buried in a sepulcher is also shown by the prophecy which says, “He will dwell in a deep cave cut from the strongest rock,” and again, two verses further: “You will see the king in his glory.”

(Verse 64 and following) Therefore, command that the tomb be guarded until the third day, lest his disciples come and steal him away and tell the people, 'He has risen from the dead,' and the last deception will be worse than the first." Pilate said to them, "You have a guard of soldiers. Go, make it as secure as you can." So they went and made the tomb secure by sealing the stone and setting a guard. It was not enough for the chief priests, scribes, and Pharisees to have crucified the Lord and Savior, unless they also guarded the tomb, took a cohort, sealed the stone, and opposed their hands to the one rising, so that their diligence would benefit our faith: For the more it is kept hidden, the more the power of the resurrection is revealed. And in the new monument, which had been cut out of the rock, He was buried, so that if it had been built with many stones, the foundation of the tomb being dug up, it could be easily taken away by thieves. But as for where He was to be placed in the tomb, there is the testimony of the prophet, saying: He shall dwell in the rocky cave which is the strongest rock (Isaiah 33:16). And immediately after two verses, it follows: You shall see the King with glory (Ibid., 17).

It was not enough for the Chief Priests to have crucified the Lord the Saviour, if they did not guard the sepulchre, and do their utmost to lay hands on Him as He rose from the dead.

Command therefore that the sepulchre be made sure until the third day. For Christ's disciples were spiritually thieves; stealing from the unthankful Jews the writings of the New and Old Testament, they bestowed them to be used by the Church; and while they slept, that is, while the Jews were sunk in the lethargy of unbelief, they carried off the promised Saviour, and gave Him to be believed on by the Gentiles. When they say, And the last error will be worse than the first, they utter a truth unwittingly, for their contempt of penitence was worse for the Jews than was their error of ignorance.

Now the next day, that followed the day of preparation, the chief priests and Pharisees came together unto Pilate, saying, Sir, we remember that that deceiver said, while He was yet alive, After three days I will rise. Command therefore that the tomb be made secure until the third day, lest His disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last fraud shall be worse than the first. Pilate said unto them, Ye have a guard: go your way, make it as secure as ye know how. So they went, and made the tomb secure, sealing the stone, and setting a guard. The evangelist did not call the sabbath "the sabbath," for it was not the sabbath as far as the Jews in their malice were concerned. For though the law forbade anyone on the sabbath day to wander about, these Jewish transgressors of the law assembled at the place of the foreigner, Pilate, instead of at the place of assembly ordained by the law. They were moved by their own evil to approach Pilate and then to secure the tomb. This was God's providence, that the Resurrection might occur with them, His enemies, as witnesses guarding the sealed tomb. It is worth asking where the Jews learned that He had said that on the third day He would rise; for undoubtedly the Lord never said this clearly and openly. We can say that they surmised this from the example of Jonah. For Christ had said that "just as Jonah was in the belly of the whale for three days, so too will I be in the belly of the earth" (Mt. 12:38-39); and also, "Ye shall destroy this temple." Before they had not understood these sayings, but had thought that He was speaking of the Jewish temple. On this charge they had borne witness against Him. But now they understood that by "temple" He meant His own Body, and they were afraid and denounced Him as "a deceiver," not ceasing from their malice even after His death.

Likewise, the petition is set forth: "command therefore the sepulchre to be guarded." The very zeal of the Jews profits us for certainty; hence the more they intended to harm, the more they advanced the salvation of believers; Job 5:13: "he catcheth the wise in their craftiness," because what they intend, the Lord turns to another end. Then the intention of the petition is set forth: "lest perhaps his disciples come and steal him away, and say to the people: he is risen from the dead": and in this they prophesied; therefore they sinned all the more, because they saw wondrous things, and yet they did not believe he could rise.

Command therefore that the sepulchre be made sure--by a Roman guard. until the third day--after which, if He still lay in the grave, the imposture of His claims would be manifest to all. and say unto the people, he is risen from the dead--Did they really fear this? so the last error shall be worse than the first--the imposture of His pretended resurrection worse than that of His pretended Messiahship.