TRV
Translation
King James Version
Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can.
Complete Jewish Bible
Pilate said to them, "You may have your guard. Go and make the grave as secure as you know how."
Berean Standard Bible
“You have a guard,” Pilate said. “Go, make the tomb as secure as you know how.”
American Standard Version
Pilate said unto them, Ye have a guard: go, make it as sure as ye can.
World English Bible Messianic
Pilate said to them, “You have a guard. Go, make it as secure as you can.”
Geneva Bible (1599)
Then Pilate saide vnto them, Ye haue a watch: goe, and make it sure as ye knowe.
Young's Literal Translation
And Pilate said to them, `Ye have a watch, go away, make secure--as ye have known;'
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In the KJVVerse 24,195 of 31,102
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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
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 27:65, Pontius Pilate, the Roman governor, responds to the urgent plea of the chief priests and Pharisees to secure Jesus's tomb. Fearing that Jesus's disciples would steal His body and falsely proclaim His resurrection, these religious leaders sought to prevent any such deception. Pilate, likely weary of their demands, grants them permission to use a guard, instructing them to make the tomb as secure as they possibly could, inadvertently setting the stage for the undeniable authentication of Jesus's actual resurrection.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in this verse and the surrounding narrative is Irony. The religious leaders, in their desperate attempt to prevent a "false" resurrection, inadvertently set in motion the very actions that would later provide irrefutable evidence for the true resurrection. Their meticulous efforts to secure the tomb and prevent the body from being stolen (which they believed would be the "last error") only made the subsequent discovery of the empty tomb more undeniable and miraculous. The elaborate precautions they insisted upon, sanctioned by Pilate, serve as a powerful, unintended authentication of Christ's victory over death. There is also a subtle element of Understatement or even Sarcasm in Pilate's tone, as he seemingly washes his hands of the matter, telling them to do "as sure as ye can," implying a certain weariness or dismissiveness towards their anxieties, yet still granting their request.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 27:65 stands as a profound testament to the unassailable sovereignty of God. The meticulous efforts of human authorities—the religious leaders and the Roman governor—to thwart what they perceived as a potential deception, ultimately served as an unwitting instrument in God's perfect plan. Their attempts to secure the tomb and prevent a "faked" resurrection only provided historical and theological validation for the actual resurrection of Jesus Christ. This passage underscores that no human power, no matter how great or well-resourced, can ultimately stand against or derail the divine will. God's purposes will always prevail, turning even the most determined opposition into a means of fulfilling His ultimate design for salvation.
REFLECTION AND APPLICATION
Matthew 27:65 offers a powerful and enduring lesson for believers today: God's sovereignty is absolute, and His plans cannot be thwarted by human efforts, no matter how well-intentioned or malevolent. The very precautions taken to prevent the resurrection became the strongest evidence for its truth. This should instill in us a profound trust in God's ultimate control over all circumstances. When we face opposition, challenges, or seemingly insurmountable obstacles in our lives or in the mission of the church, this verse reminds us that God is always at work, often turning human resistance into divine opportunity. It calls us to rest in His perfect will, knowing that His purposes will always be accomplished, and His truth will ultimately prevail. Our faith is built not on the absence of opposition, but on the certainty of God's triumph over it.
Questions for Reflection
FAQ
Why were the chief priests and Pharisees so concerned about Jesus's body after His death?
Answer: The chief priests and Pharisees were deeply concerned because they remembered Jesus's own predictions that He would rise from the dead on the third day (Matthew 16:21, Matthew 17:23, Matthew 20:19). They feared that if His disciples stole the body, they would then claim He had risen, leading to an even greater "deception" than His ministry itself, potentially sparking widespread belief in His messianic claims among the populace. Their primary motivation was to prevent any scenario that could validate Jesus's identity as the Christ.
CHRIST-CENTERED FULFILLMENT
Matthew 27:65, depicting the futile human attempt to secure the tomb of Jesus, serves as a powerful Christ-centered fulfillment of God's sovereign plan of redemption. The very act of sealing the tomb and posting a guard, intended to prevent the resurrection, only highlights the immense power of Christ's victory over death. This passage underscores that no earthly authority or security measure could ever hold the Son of God captive. When Christ burst forth from the tomb, His resurrection was not merely a spiritual event but a historical, physical reality, attested to by the very precautions taken by His enemies. The empty tomb, guarded and sealed, became the ultimate proof of His triumph, fulfilling prophecies of His resurrection (Psalm 16:10) and demonstrating His authority as the resurrected Lord who holds the keys of death and Hades (Revelation 1:18). This moment, born of human fear and opposition, ultimately magnified the glory of Christ's unparalleled power and secured the hope of eternal life for all who believe in Him (Romans 6:9-10).