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Translation
King James Version
Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.
KJV (with Strong's)
Complete Jewish Bible
When the Roman officer and those with him who were keeping watch over Yeshua saw the earthquake and what was happening, they were awestruck and said, "He really was a son of God."
Berean Standard Bible
When the centurion and those with him who were guarding Jesus saw the earthquake and all that had happened, they were terrified and said, “Truly this was the Son of God.”
American Standard Version
Now the centurion, and they that were with him watching Jesus, when they saw the earthquake, and the things that were done, feared exceedingly, saying, Truly this was the Son of God.
World English Bible Messianic
Now the centurion, and those who were with him watching Yeshua, when they saw the earthquake, and the things that were done, feared exceedingly, saying, “Truly this was the Son of God.”
Geneva Bible (1599)
When the Centurion, and they that were with him watching Iesus, saw the earthquake, and the thinges that were done, they feared greatly, saying, Truely this was the Sonne of God.
Young's Literal Translation
And the centurion, and those with him watching Jesus, having seen the earthquake, and the things that were done, were exceedingly afraid, saying, `Truly this was God's Son.'
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Hilary of Poitiers (as quoted by Aquinas, AD 1274)AD 367
Catena Aurea by Aquinas
Or, He gave up the ghost with a loud voice, in grief that He was not carrying the sins of all men.
Or, The veil of the temple is rent, because from this time the nation was dispersed, and the honour of the veil is taken away with the guardianship of the protecting Angel.
The earth quaked, because it was unequal to contain such a body; the rocks rent, for the Word of God that pierces all strong and mighty things, and the virtue of the eternal Power had penetrated them; the graves were opened, for the bands of death were loosed. And many bodies of the saints which slept arose, for illumining the darkness of death, and shedding light upon the gloom of Hades, He robbed the spirits of death.
Apollinaris of LaodiceaAD 382
FRAGMENT 144.67
The raising up of the saints’ bodies was announcing that the death of Christ was actually the cause of life. They certainly were not made visible prior to the Lord’s resurrection, since it was necessary that the resurrection of the Savior first be made known. Then those raised through him were seen. It is plain that they have died again, having risen from the dead in order to be a sign. For it was not possible for only some of the firstborn from the dead to be raised to the life of the age to come, but the remainder [must be raised] in the same manner. Now Luke says that the crowd passing by “beat their breasts and went away.” Thus the divine superiority did not escape the notice of the Jews, either in the Passion itself or in the obscurity of the Savior. But habitual human forgetfulness held them fast, and the deceit of the teachers led many astray.
John ChrysostomAD 407
Homily on the Gospel of Matthew 88
This cry rent the veil, and opened the tombs, and made the house desolate. And He did this, not as offering insult to the temple (for how should He, who saith, "Make not my Father's house a house of merchandise," but declaring them to be unworthy even of His abiding there; like as also when He delivered it over to the Babylonians. But not for this only were these things done, but what took place was a prophecy of the coming desolation, and of the change into the greater and higher state; and a sign of His might.
And together with these things He showed Himself also by what followed after these things, by the raising of the dead. For in the instance of Elisha; one on touching a dead body rose again, but now by a voice He raised them, His body continuing up there, on the cross. And besides, those things were a type of this. For that this might be believed, therefore is that all done. And they are not merely raised, but also rocks are rent, and the earth shaken, that they might learn, that He was able to strike themselves blind, and to rend them in pieces. For He that cleft rocks asunder, and darkened the world, much more could have done these things to them, had it been His will. But He would not, but having discharged His wrath upon the elements, them it was His will to save by clemency. But they abated not their madness. Such is envy, such is jealousy, it is not easily stayed. At that time then they were impudent in setting themselves against the actual appearances; and afterwards even against the things themselves, when a seal being put upon Him, and soldiers watching Him, He rose again, and they heard these things from the very guards; they even gave money, in order both to corrupt others, and to steal away the history of the resurrection.
Marvel not therefore if at this time also they were perverse, being thus altogether prepared to set themselves impudently against all things; but observe this other point, how great signs He had wrought, some from Heaven, some on earth, some in the very temple, at once marking His indignation, and at the same time showing that what were unapproachable are now to be entered, and that Heaven shall be opened; and the work removed to the true Holy of Holies. And they indeed said, "If He be the King of Israel, let Him come down now from the cross," but He shows that He is King of all the world. And whereas those men said, "Thou that destroyest this temple, and buildest it in three days," He shows that it shall be made forever desolate. Again they said, "He saved others, Himself He cannot save." but He while abiding on the cross proved this most abundantly on the bodies of His servants. For if for Lazarus to rise on the fourth day was a great thing, how much more for all those who had long ago fallen asleep, at once to appear alive, which was a sign of the future resurrection. For, "many bodies of the saints which slept, arose," it is said, "and went into the holy city, and appeared to many." For in order that what was done might not be accounted to be an imagination, they appear, even to many, in the city. And the Centurion too then glorified God, saying, "Truly this was a righteous man. And the multitudes that came together to that sight, returned beating their breasts." So great was the power of the crucified, that after so many mockings, and scoffs, and jeers, both the centurion was moved to compunction, and the people. And some say that there is also a martyrdom of this centurion, who after these things grew to manhood in the faith.
"And many women were there beholding afar off, which had followed Him, ministering unto Him, Mary Magdalene, and Mary the mother of James, and Joses, and the mother of Zebedee's sons."
These things the women see done, these who were most inclined to feel for Him, who were most of all bewailing Him. And mark how great their assiduity. They had followed Him ministering to Him, and were present even unto the time of the dangers. Wherefore also they saw all; how He cried, how He gave up the ghost, how the rocks were rent, and all the rest.
And these first see Jesus; and the sex that was most condemned, this first enjoys the sight of the blessings, this most shows its courage. And when the disciples had fled, these were present. But who were these? His mother, for she is called mother of James, and the rest. But another evangelist saith, that many also lamented over the things that were done, and smote their breasts, which above all shows the cruelty of the Jews, for that they gloried in things for which others were lamenting, and were neither moved by pity, nor checked by fear. For indeed the things that were done were of great wrath, and were not merely signs, but signs of anger all of them, the darkness, the cloven rocks, the veil rent in the midst, the shaking of the earth, and great was the excess of the indignation.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
When He remained on the cross they had said tauntingly, He saved others, himself he cannot save. But what He would not do for Himself, that He did and more than that for the bodies of the Saints. For if it was a great thing to raise Lazarus after four days, much more was it that they who had long slept should now show themselves alive; this is indeed a proof of the resurrection to come. But that it might not be thought that that which was done was an appearance merely, the Evangelist adds, And came out of the graves after his resurrection., and went into the holy city, and appeared unto many.
These women thus watching the things that are done are the most compassionate, the most sorrowful. They had followed Him ministering, and remained by Him in danger, showing the highest courage, for when the disciples fled they remained.
JeromeAD 420
COMMENTARY ON MATTHEW 4.27.54
Another Gospel demonstrates more clearly the cause of the centurion’s astonishment after the shaking of the earth. It wasn’t until after he had seen Christ give up the spirit that he said, “Truly this was the Son of God,” for no one has the power to give up the spirit except he who is the Creator of souls. Here we can understand “soul” for “spirit” because the soul animates the body and makes it spiritual and because the spirit is the substance of the soul itself, as it is written: “You take away their spirits and they cease to be.”
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
It is not doubtful to any what these great signs signify according to the letter, namely, that heaven and earth and all things should bear witness to their crucified Lord.
As Lazarus rose from the dead, so also did many bodies of the Saints rise again to show forth the Lord's resurrection; yet notwithstanding that the graves were opened, they did not rise again before the Lord rose, that He might be the first-born of the resurrection from the dead. The holy city in which they were seen after they had risen may be understood to mean either the heavenly Jerusalem, or this earthly, which once had been holy. For the city of Jerusalem was called Holy on account of the Temple and the Holy of Holies, and to distinguish it from other cities in which idols were worshipped. When it is said, And appeared unto many, it is signified that this was not a general resurrection which all should see, but special, seen only by such as were worthy to see it.
Observe, that in the very midst of the offence of His passion the Centurion acknowledges the Son of God, while Arius in the Church proclaims Him a creature.
It was a Jewish custom, and held no disgrace, according to the manners of the people of old, for women to minister of their substance, food, and clothing to their teachers. This Paul says, that he refused, because it might occasion scandal among the Gentiles. They ministered to the Lord of their substance, that He might reap their carnal things, of whom they reaped spiritual things. Not that the Lord needed food of the creature, but that He might set an example for the teacher, that He should be content to receive food and clothing from His disciples. But let us see what sort of attendants He had; Among whom was Mary Magdalene, and Mary the mother of James and Joseph, and the mother of Zebedee's children.
(adv. Helvid.) 'See,' says Helvidius, 'Jacob and Joseph are the sons of Mary the Lord's mother, whom the Jews call the brethren of Christ. (Mark 6:3.) He is also called James the less, to distinguish him from James the greater, who was the son of Zebedee.' And he urges that 'it were impious to suppose that His mother Mary would be absent, when the other women were there; or that we should have to invent some other third unknown person of the name of Mary, and that too when John's Gospel witnesses that His mother was present.' O blind folly! O mind perverted to its own destruction! Hear what the Evangelist John says: There stood by the cross of Jesus, his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene. (John 19:25.) No one can doubt that there were two Apostles called James; the son of Zebedee, and the son of Alpheus. This unknown James the less, whom Scripture mentions as the son of Mary, if he is an Apostle, is the son of Alpheus; if he is not an Apostle, but a third unknown James, how can he be supposed to be the Lord's brother, and why should he be styled 'The Less,' to distinguish him from 'The Greater?' For The Greater and The Less are epithets which distinguish two persons, but not three. And that the James, the Lord's brother, was an Apostle, is proved by Paul, Other of the Apostles saw I none, save James the Lord's brother. (Gal. 1:19.) But that you should not suppose this James to be the son of Zebedee, read the Acts, (Acts 12:1.) where he was put to death by Herod. The conclusion then remains, that this Mary, who is described as the mother of James the less (vid. sup. 13:55.), was wife of Alpheus, and sister of Mary the Lord's mother, called by John, Mary the wife of Cleophas. But should you incline to think them two different persons, because in one place she is called Mary the mother of James the less, and in another place Mary the wife of Cleophas, you will learn the Scripture custom of calling the same man by different names; as Raguel Moses' father-in-law is called Jethro. In like manner then, Mary the wife of Cleophas is called the wife of Alpheus, and the mother of James the less. For if she had been the Lord's mother, the Evangelist would here, as in all other places, have called her so, and not described her as the mother of James, when he meant to designate the mother of the Lord. But even if Mary the wife of Cleophas, and Mary the mother of James and Joses, were different persons, it is still certain, that Mary the mother of James and Joses was not the Lord's mother.
JeromeAD 420
Commentary on Matthew
(Verse 54) But the centurion and those who were with him, guarding Jesus, when they saw the earthquake and the things that were happening, were very afraid, saying: Truly, this was the Son of God. In another Gospel, after the earthquake, a more clear cause of the centurion's miracle is explained: when he saw him breathe his last, he said: Truly, this was the Son of God. For no one has the power to dismiss the spirit except the one who is the creator of souls. But in this place, let us understand spirit as the soul, either because it constitutes a spiritual and vital body, or because the substance of the soul itself is a spirit, according to what is written: 'You will take away their spirit, and they will die' (Psalm 103:29). And it should be considered that the centurion, before the cross, truly confesses the Son of God in the scandal of his passion, while Arius preaches a creature in the Church.
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(de Cons. Ev. iii. 20.) It is no contradiction here that Matthew says, that The centurion and they that were with him, watching Jesus, feared when they saw the earthquake, and the things that were done; while Luke says, that he wondered at the giving up the ghost with a loud voice. For when Matthew adds, the things that were done, this gives full scope for Luke's expression, that he wondered at the Lord's death, for this among the rest was wonderful.
Leo the Great (as quoted by Aquinas, AD 1274)AD 461
Catena Aurea by Aquinas
('Leo, in Serm. de Pass.' non occ.) The sudden commotion in the elements is a sufficient sign in witness of His venerable Passion, The earth quaked, and the rocks rent, and the graves were opened.
(Serm. 66. 3.) From this example then of the Centurion let the substance of the earth tremble in the punishment of its Redeemer, let the rocks of unbelieving minds be rent, and those who were pent up in these sepulchres of mortality leap forth, bursting the bonds that would detain them; and let them show themselves in the Holy City, i. e. the Church of God, as signs of the Resurrection to come; and thus let that take place in the heart, which we must believe takes place in the body.
Remigius of Rheims (as quoted by Aquinas, AD 1274)AD 533
Catena Aurea by Aquinas
But some one will ask, what became of those who rose again when the Lord rose. We must believe that they rose again to be witnesses of the Lord's resurrection. Some have said that they died again, and were turned to dust, as Lazarus and the rest whom the Lord raised. But we must by no means give credit to these men's sayings, since if they were to die again, it would be greater torment to them, than if they had not risen again. We ought therefore to believe without hesitation that they who rose from the dead at the Lord's resurrection, ascended also into heaven together with Him.
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
Whence with good reason by the Centurion is denoted the faith of the Church, which, when the veil of heavenly mysteries had been rent by the Lord's death, immediately asserts Jesus to be both very Man, and truly Son of God, while the Synagogue held its peace.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Matthew 27:54 records a profound moment immediately following the crucifixion, where the Roman centurion and his soldiers, witnessing the cataclysmic events surrounding Jesus' death—the earthquake and other supernatural occurrences—are overcome with great fear and compelled to confess, "Truly this was the Son of God." This unexpected declaration from pagan executioners underscores the undeniable divine attestation to Jesus' identity, even in His moment of apparent weakness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew employs several Literary Devices to heighten the impact of this pivotal verse. The most prominent is Irony: the very Roman soldiers who executed Jesus, representing the Gentile world and the oppressive power of the state, become the first to confess His divine sonship at the cross. This stands in stark contrast to the Jewish religious leaders who condemned Him. There is also significant Symbolism in the natural phenomena: the darkness, the earthquake, and the torn veil are not merely physical events but powerful symbols of God's presence, judgment, and the radical shift in the covenant. The earthquake, in particular, serves as a Theophany, a manifestation of God's power and presence, echoing Old Testament accounts of divine intervention. The soldiers' "great fear" is a form of Awe, a proper human response to such a theophany, leading to a confession that serves as a Dramatic Climax to the crucifixion narrative, confirming Jesus' identity from an unexpected source.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 27:54 stands as a profound theological statement, affirming Jesus' divine identity not through the testimony of His disciples, but through the awe-struck confession of His executioners. This unexpected declaration underscores the undeniable power of God's revelation, capable of penetrating the most hardened hearts and challenging preconceived notions. It highlights that Jesus' death was not a defeat, but a divinely orchestrated event, confirmed by cosmic signs that compelled even pagan observers to acknowledge His unique relationship with God. The centurion's confession, "Truly this was the Son of God," serves as a powerful bridge, foreshadowing the universal scope of the Gospel message and the inclusion of Gentiles into God's redemptive plan, a core theme in Matthew's narrative. It reveals that God's truth is self-attesting, breaking through human skepticism and revealing His Son even in the darkest hour.
REFLECTION AND APPLICATION
The confession of the centurion and his soldiers in Matthew 27:54 offers a powerful challenge and encouragement for believers today. It reminds us that the evidence for Jesus' divinity is not confined to the faithful but is so compelling that even those hostile or indifferent to Him can be confronted with its truth. This challenges us to consider the depth of our own conviction: if hardened Roman soldiers were moved to such a declaration by witnessing the events of the cross, how much more should we, who have the full revelation of Scripture and the indwelling Spirit, be convinced of Jesus' unique identity as the Son of God? It calls us to move beyond mere intellectual assent to a profound, awe-filled reverence that shapes our lives. Furthermore, it offers hope for those we might deem "unreachable" – if God can break through the cynicism of a Roman centurion at the foot of the cross, He can certainly reach anyone. Our task is to faithfully bear witness, trusting that God's Spirit will open eyes and hearts to the truth of Jesus Christ.
Questions for Reflection
FAQ
Why is the centurion's confession so significant, given his role in the crucifixion?
Answer: The centurion's confession is profoundly significant precisely because of his identity and role. As a Roman military officer, he represented the Gentile world, the imperial power that condemned Jesus, and a hardened, professional detachment from the suffering he oversaw. His declaration, "Truly this was the Son of God," is an unexpected and powerful affirmation of Jesus' divine identity from an external, even hostile, source. It underscores that the evidence for Jesus' unique sonship was so overwhelming—manifested through the cosmic darkness, the earthquake, and the tearing of the temple veil (see Matthew 27:45-51)—that it compelled even a pagan to acknowledge His divine nature. This confession foreshadows the universal reach of the Gospel, extending beyond the Jewish people to the Gentiles, a key theme in Matthew's Gospel (e.g., Matthew 28:19).
What did the centurion mean by "Son of God"? Did he understand it in the same way a Jew would?
Answer: While the exact theological depth of the centurion's understanding is debated, it's unlikely he grasped the full, nuanced Jewish concept of "Son of God" as the Messiah or the second person of the Trinity. For Romans, "son of a god" or "divine son" could refer to a deified emperor, a hero, or someone divinely favored. However, given the context of the unprecedented and terrifying cosmic events—the earthquake, the darkness, the torn veil—his declaration likely transcended a mere political or heroic title. It indicates a profound recognition of Jesus' unique, supernatural power and connection to the divine, far beyond any human or even a deified emperor. He recognized Jesus as a being of immense divine authority and significance, compelling his awe and fear. His confession, though perhaps not fully articulated in Christian theological terms, was a genuine acknowledgment of Jesus' transcendent nature.
CHRIST-CENTERED FULFILLMENT
Matthew 27:54, with the centurion's confession, powerfully anticipates the Christ-centered fulfillment of God's redemptive plan. At the very moment of Jesus' death, the ultimate act of atonement, a pagan Gentile declares Him "the Son of God." This foreshadows the universal scope of the Gospel, demonstrating that Christ's sacrifice on the cross was not just for Israel but for all humanity, breaking down the dividing wall between Jew and Gentile (as seen in Ephesians 2:14). The cosmic disturbances witnessed by the centurion—the darkness, the earthquake, the torn veil—are divine attestations to Jesus' identity as the promised Messiah, the Lamb of God who takes away the sin of the world (John 1:29). His death, far from being a defeat, is revealed as the triumphant act through which God reconciles the world to Himself (2 Corinthians 5:19). The centurion's confession, born of awe and fear, is a prefigurement of the countless Gentiles who would come to faith in Christ, acknowledging Him as Lord and Savior, and demonstrating the power of the cross to transform even the hardest of hearts (Romans 10:9-10). Thus, this verse is a powerful declaration of Christ's cosmic lordship and the universal reach of His saving work, even at the very moment of His apparent weakness.