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Translation
King James Version
Command therefore that the sepulchre be made sure 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 error shall be worse than the first.
KJV (with Strong's)
Command G2753 therefore G3767 that the sepulchre G5028 be made sure G805 until G2193 the third G5154 day G2250, lest G3379 his G846 disciples G3101 come G2064 by night G3571, and steal G2813 him G846 away G2813, and G2532 say G2036 unto the people G2992, He is risen G1453 from G575 the dead G3498: so G2532 the last G2078 error G4106 shall be G2071 worse than G5501 the first G4413.
Complete Jewish Bible
Therefore, order that the grave be made secure till the third day; otherwise the talmidim may come, steal him away and say to the people, `He was raised from the dead'; and the last deception will be worse than the first."
Berean Standard Bible
So give the order that the tomb be secured until the third day. Otherwise, His disciples may come and steal Him away and tell the people He has risen from the dead. And this last deception would be worse than the first.”
American Standard Version
Command therefore that the sepulchre be made sure until the third day, lest haply his disciples come and steal him away, and say unto the people, He is risen from the dead: and the last error will be worse than the first.
World English Bible Messianic
Command therefore that the tomb be made secure until the third day, lest perhaps his disciples come at night and steal him away, and tell the people, ‘He is risen from the dead;’ and the last deception will be worse than the first.”
Geneva Bible (1599)
Command therefore, that the sepulchre be made sure vntill the third day, lest his disciples come by night, and steale him away, and say vnto the people, He is risen from the dead: so shall the last errour be worse then the first.
Young's Literal Translation
command, then, the sepulchre to be made secure till the third day, lest his disciples, having come by night, may steal him away, and may say to the people, He rose from the dead, and the last deceit shall be worse than the first.'
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In the KJVVerse 24,194 of 31,102
Study This Verse
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
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.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(Hom. lxxxix.) Observe how against their will they concert to demonstrate the truth, for by their precautions irrefragable demonstration of the resurrection was attained. The sepulchre was watched, and so no fraud could have been practised; and if there was no collusion, it is certain that the Lord rose again.
Pilate will not suffer that the soldiers alone should seal. But as though he had learnt the truth concerning Christ, he was no longer willing to be partner in their acts, and says, Seal it as ye will yourselves, that ye may not be able to accuse others. For had the soldiers alone sealed, they might have said that the soldiers had suffered the disciples to steal the body, and so given the disciples a handle to forge a tale concerning the resurrection; but this could they not say now, when they themselves had sealed the sepulchre.
John ChrysostomAD 407
Homily on the Gospel of Matthew 89
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.
JeromeAD 420
COMMENTARY ON MATTHEW 4.27.64
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.”
JeromeAD 420
Commentary on Matthew
(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).
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
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.
Remigius of Rheims (as quoted by Aquinas, AD 1274)AD 533
Catena Aurea by Aquinas
And to this day the holy women, that is, the lowly souls of the saints, do the like in this present world, and with pious assiduity wait while Christ's passion is being completed.
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.
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
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. 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,1 not from truth into error, but leading men from error to truth, from vices to virtue, from death to life.
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.
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.
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
In Matthew 27:64, the chief priests and Pharisees approach Pontius Pilate, requesting that Jesus' tomb be heavily guarded and sealed until the third day. Their explicit fear is that Jesus' disciples might steal His body under the cover of night and then falsely proclaim His resurrection from the dead, asserting that such a deception would be a more profound and damaging "error" than Jesus' ministry itself. This verse highlights the religious leaders' desperate attempt to control the narrative surrounding Jesus' death and prevent any belief in His predicted resurrection.
CONTEXT
Literary Context: This verse is strategically placed immediately after the accounts of Jesus' crucifixion, death, and burial in Matthew 27:32-61. Specifically, it follows Joseph of Arimathea's request for Jesus' body and its placement in a new tomb, observed by Mary Magdalene and the other Mary (Matthew 27:57-61). The religious leaders' petition to Pilate in Matthew 27:62-66 directly addresses their awareness of Jesus' prophecy concerning His resurrection on the third day, as stated in Matthew 27:63. Their actions here set the stage for the dramatic and undeniable discovery of the empty tomb on the third day, as recorded in Matthew 28.
Historical & Cultural Context: In Roman Judea, the authority to deploy a military guard and seal a tomb rested solely with the Roman governor, Pontius Pilate. Tombs of the wealthy, like Joseph of Arimathea's new rock-cut tomb, typically had a large, heavy stone rolled across the entrance. To "make sure" (secure) the sepulchre involved not only positioning a Roman guard (custodia) but also applying an official Roman seal (sphragis) over the stone and the tomb's entrance. Breaking such a seal was a capital offense, punishable by death, underscoring the gravity and official nature of the security measures. The Jewish leaders' appeal to Pilate, despite their recent success in having Jesus crucified, reflects their continued reliance on Roman authority to enforce their will and maintain social order, particularly against what they perceived as a dangerous messianic movement.
Key Themes: This verse contributes significantly to several overarching themes in Matthew's Gospel. Firstly, it highlights the Antagonism and Blindness of the Religious Leaders, who, despite witnessing Jesus' miracles and hearing His prophecies, remained hardened in their opposition, even after His death. Their fear of a "last error" reveals their profound misunderstanding of Jesus' true identity and mission, viewing His resurrection as a potential deception rather than a divine act. Secondly, it underscores the Fulfillment of Prophecy, as Jesus had repeatedly foretold His resurrection on the third day (Matthew 16:21, Matthew 17:23, Matthew 20:19). The leaders' actions, ironically, serve to authenticate this very prophecy by providing irrefutable evidence against any claim of theft. Lastly, it introduces the theme of God's Sovereignty Over Human Plans, demonstrating how human efforts to thwart divine purposes often inadvertently serve to fulfill them, setting the stage for the undeniable truth of the resurrection.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. Irony is paramount, as the very measures taken by the religious leaders to prevent a false resurrection inadvertently become the strongest evidence for the true one. Their efforts to secure the tomb and prevent a hoax ultimately authenticate the miraculous event when the tomb is found undeniably empty, despite their precautions. There is also Foreshadowing, as their explicit mention of the "third day" and the fear of a resurrection claim directly anticipates the actual resurrection event that Matthew will record in the very next chapter. Furthermore, the phrase "the last error shall be worse than the first" employs Hyperbole to emphasize their extreme anxiety and the perceived magnitude of the threat a resurrection claim posed to their authority and the established order. This statement also functions as a stark Contrast between Jesus' earthly ministry (the "first error" in their view) and the potential impact of a resurrection claim (the "last error"), revealing their escalating fear.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 27:64 stands as a profound testament to God's sovereignty, demonstrating how human attempts to thwart divine plans often inadvertently serve to fulfill them. The religious leaders' meticulous efforts to secure the tomb, driven by fear and a desire to suppress the truth, ironically provided the most compelling historical evidence for the reality of Jesus' resurrection. Their actions established an undeniable chain of custody for Jesus' body and ensured that when the tomb was found empty, the only logical explanation was a supernatural event, thereby authenticating Christ's victory over death. This divine orchestration underscores that no human power or conspiracy can ultimately prevent God's purposes from being accomplished.
REFLECTION AND APPLICATION
The account in Matthew 27:64 offers a powerful reminder that even the most determined human opposition cannot thwart God's ultimate plan. The religious leaders, in their attempt to control the narrative and suppress what they perceived as a dangerous "error," unwittingly became instruments in God's grand design, providing irrefutable proof for the central tenour of the Christian faith: the resurrection of Jesus Christ. For us today, this passage encourages a deeper trust in God's sovereignty, even when faced with seemingly insurmountable obstacles or determined opposition. It challenges us to consider how our own fears or attempts to control outcomes might, in God's hands, be repurposed for His greater glory. The meticulous efforts to secure the tomb serve as a powerful historical anchor for our faith, assuring us that the resurrection was not a myth or a conspiracy, but a divinely orchestrated, historically verifiable event. This should bolster our confidence in the truth of the Gospel and empower us to live out our faith boldly, knowing that the foundation of our hope is unshakable.
Questions for Reflection
FAQ
Why were the religious leaders so concerned about the "third day"?
Answer: The religious leaders were concerned about the "third day" because Jesus had repeatedly and explicitly prophesied that He would rise from the dead on the third day after His crucifixion. Passages like Matthew 16:21, Matthew 17:23, and Matthew 20:19 record these predictions. Even His adversaries were aware of these claims, fearing that His disciples might exploit this prophecy by stealing His body and fabricating a resurrection, which they believed would be a more dangerous "error" than His earthly ministry.
What was the "first error" and "last error" in the religious leaders' view?
Answer: In the context of Matthew 27:64, the "first error" refers to Jesus' public ministry, His claims of Messiahship, and the popular following He had amassed. The chief priests and Pharisees considered Jesus' teachings and claims to be a dangerous deception or deviation from orthodox Judaism, hence an "error." The "last error" was their fear that a fabricated resurrection, achieved by His disciples stealing His body, would be an even greater and more widespread deception, leading to a more profound and uncontrollable belief in Jesus than His life had. They believed this "last error" would be "worse than the first" because it would solidify a false messianic movement in the minds of the people.
CHRIST-CENTERED FULFILLMENT
Matthew 27:64, though detailing the futile efforts of Jesus' enemies, profoundly underscores the Christ-centered fulfillment of God's redemptive plan. The very act of securing the tomb, meant to prevent a hoax, became an indispensable part of God's authentication of the true resurrection. When the tomb was found empty on the third day, despite the Roman guard and the official seal, it served as irrefutable proof that Jesus had indeed conquered death, just as He said He would. This historical certainty, inadvertently established by His adversaries, confirms Jesus' identity as the Son of God, powerfully declared by His resurrection from the dead (Romans 1:4). The empty tomb, secured by human hands but emptied by divine power, stands as the cornerstone of the Gospel message, validating Jesus' sacrifice for sin and His triumph over death. It is the ultimate demonstration that Christ is not merely a historical figure, but the living Lord, whose resurrection ensures our own hope of new life and eternal salvation (1 Peter 1:3-5). The chief priests' desperate attempts to suppress the truth ultimately magnified it, revealing Christ's absolute victory and the unshakable foundation of Christian faith (1 Corinthians 15:14-20).