Matthew § 114

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.

But on the next day, which is after the day of preparation, the chief priests and the Pharisees came together to Pilate, saying: Lord, we have recalled that that deceiver said while he was still alive: after the third day I will rise again. Command therefore that the tomb be guarded until the third day, lest perhaps his disciples come and steal him away and say to the people: he has risen from the dead; and the last error will be worse than the first. But Pilate said to them: you have guards; go, guard it as you know how. And they, going, secured the tomb, sealing the stone, together with the guards.

It is reasonable to question the chief priests, who came to Pilate to say the things they said: tell me, priests, when Jesus had said, "destroy this temple, and I will raise it up in three days," with what intent do you suppose he said this? Concerning the dissolution and resurrection "of his own body," or concerning the destruction and restoration of the temple itself? For if you understood it thus, that he was saying these things about his own resurrection, how is it that, giving testimony against him, you said that "this man said: I can destroy this temple and rebuild it in three days"? But if you truly understood it about that temple, according to which you also gave your testimony, how then do you now know that he said he would rise "after three days" from the dead? See therefore how impiety wars against itself by its own words. For through these words they themselves condemn that testimony of theirs, since, truly understanding him to be saying those things about the resurrection "of his own body" and knowing it, they turned his words toward the destruction and restoration of that insensible temple.

But further I ask: what are you saying, priests? Surely that he was telling men, "after three days I will rise again," and secretly he was charging his disciples to steal him away by night and say after three days that he has risen from the dead? But this very thing is incredible on its own account: that, after so many moral discourses which he taught before all the people, and after such and so great mighty works which he displayed everywhere throughout all Judea, he would deceive his own disciples with words, so that they too would blame the one giving such commands, and therefore would by no means do what he commanded—especially on account of the danger which threatened them from the people, if they should confess that the one who a little before had been crucified was both their teacher and the Christ. But if it is incredible that he said this, see whether it is not consistent that, just as he worked wonders, just as he foretold that his Gospel would be preached "in the whole world," and just as: "you will stand before governors and kings," and just as: "Jerusalem will be destroyed by an army," so also he foretold concerning his own resurrection what he said: "destroy this temple, and I will raise it up in three days." Therefore also to their own prejudice the priests and Pharisees spoke to Pilate, saying that that deceiver said while he was still alive that after three days I will rise again. But further, see that "some of the guards, coming into the city, reported"—not to others, but to those very "chief priests, all the things whatsoever had been done," so that on every side their impiety might be established as inexcusable; but they, most wretched, did not even so acquiesce to such great proofs, so as to accept that Jesus was the Christ, but even after all these things they acted maliciously because of the hardness of their heart. For just as the heart of Pharaoh had been hardened over so many and such great wonders which had been done in Egypt, so also these were hardened, so that, "gathered together with the elders and taking counsel, they gave money" to greedy men so that they should say, "that his disciples, coming by night, stole him away while we were sleeping." And those who read in the law, "you shall not bear false witness," were even inviting others to false witness, paying out much money so that the soldiers indeed should bear false witness (subjecting themselves to dangers on account of greed, if the body of Jesus had been stolen), and that they might much more appease the governor and persuade him (with as much money as the governor could be appeased with, or else also with entreaties), wishing to rescue from danger those who had borne false witness against their own selves, saying, contrary to military discipline, that they had then fallen asleep with so deep a sleep that the disciples had dared to come all together and in numbers (being confident that the soldiers were sleeping quite soundly), and thus had stolen away the body of Jesus.

And all these things were being carried out by the opposing powers at work against the teaching of Christ, reckoning that they could extinguish from the life of men the providence of God and faith concerning the resurrection of the Lord. And just as the excessive hardness of Pharaoh was not softened by the many wonders done through Moses, so, or even more, the hardness of the heart of these men was not only not bent by the signs and wonders done, but they did not even believe the guards reporting, "who came into the city and reported all things whatsoever had been done." And to "Pharaoh" indeed it was said: "for this very purpose I have raised you up, that I may show in you my power, and that my name may be proclaimed in all the earth," but as for these, the magnanimity of God "bore with them," "vessels of wrath prepared for destruction," so that there might be "salvation among the Gentiles."

By the Parasceve is meant 'preparation;' and they gave this name to the sixth day of the week, on which they made ready the things needed for the Sabbath, as was commanded respecting the manna, On the sixth day they gathered twice as much. (Exod. 16:22.) Because on the sixth day man was made, and on the seventh God rested; therefore on the sixth day Jesus died for man, and rested the Sabbath day in the tomb.

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.

"And the next day etc." Here the guarding of the tomb is treated: and he does three things. First, the petition is set forth; second, the granting; third, the execution. Concerning the first, the time is set forth; and the cause; and the petition; and the impending danger. The time: "and the next day, which is the day after the Parasceve." "Parasceve" means "preparation." Hence the Jews, because they did nothing on the Sabbath, prepared on the preceding day, and therefore it was called the Parasceve; hence although they had some solemnity, yet the Sabbath was of greater observance; hence they prepared nothing on the Sabbath, according to the precept, Exodus 16:22, where the Lord commanded that on Friday they should gather a double portion of manna for two days.

('Aug. in Serm.' non occ.) He rose again after three days, to signify the consent of the whole Trinity in the passion of the Son; the three days' space is read figuratively, because the Trinity which in the beginning made man, the same in the end restores man by the passion of Christ.

The Chief Priests although in putting the Lord to death they had committed a heinous crime, yet were they not satisfied unless even after His death they carried on the venom of their malice once begun, traducing His character, and calling one, whom they knew to be guileless, a deceiver. (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, not from truth into error, but leading men from error to truth, from vices to virtue, from death to life.

They say that He had declared, After three days I will rise again, in consequence of that He said above, As Jonas was three days and, three nights in the whale's belly, &c. (Matt. 12:40.) But let us see in what way He can be said to have risen again after three days. Some would have the three hours of darkness understood as one night, and the light succeeding the darkness as a day, but these do not know the force of figurative language. The sixth day of the week on which He suffered comprehended the foregoing night; then follows the night of the Sabbath with its own day, and the night of the Lord's day includes also its own day; and hence it is true that He rose again after three days.

Then the chief priests came together, for they were very intent on persecuting him, because it was not enough to persecute him unto death, but even after death; hence they wished to prevent the resurrection. But why did they come together? The cause follows: "Sir, we have remembered that that seducer said." They call him a seducer; hence in John 7:12 it says that some of them said: "he is a good man"; but others said: "no, he seduceth the people." "After three days I will rise again." They had this from what he had said above (12:40), that as Jonas was in the belly of the whale three days and three nights, so shall the Son of man be in the heart of the earth three days and three nights. And the part is taken for the whole, as was explained above.

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.

(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.

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.

Pilate's answer to their request is as much as to say, Be it enough for you that ye have conspired the death of an innocent man, henceforth let your error remain with you.

There follows the granting: "Pilate said to them: you have a guard"; i.e., have a guard; as if saying: it is in your power to guard him.

There follows the execution: "and they departing, made the sepulchre sure, sealing the stone with guards." Hence it was not enough for them to set guards, but they also sealed it. Nor was it enough for them that the soldiers did this, but they themselves also sealed it; Psalm 21:17: "the counsel of the malignant hath besieged me."