What number verse is Matthew 28:13 in the Bible?

Matthew 28:13 is the 24,209th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Matthew 28:13 sits at position 24,209.

“The Guard's Report and the Bribe”· Matthew 28:11–15

Translation

King James Version

Saying, Say ye, His disciples came by night, and stole him away while we slept.

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KJV (with Strong's)

Saying ^G3004, Say ye ^G2036,^G3754 His ^G846 disciples ^G3101 came ^G2064 by night ^G3571, and stole ^G2813 him ^G846 away while we ^G2257 slept ^G2837.

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Complete Jewish Bible

and said to them, "Tell people, `His talmidim came during the night and stole his body while we were sleeping.'

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Berean Standard Bible

and instructed them: “You are to say, ‘His disciples came by night and stole Him away while we were asleep.’

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American Standard Version

saying, Say ye, His disciples came by night, and stole him away while we slept.

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World English Bible Messianic

saying, “Say that his disciples came by night, and stole him away while we slept.

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Geneva Bible (1599)

Saying, Say, His disciples came by night, and stole him away while we slept.

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Young's Literal Translation

saying, `Say ye, that his disciples having come by night, stole him--we being asleep;

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Study This Verse

Summary

Matthew 28:13 details the desperate and deceitful scheme concocted by the chief priests and elders to suppress the truth of Jesus' resurrection. Following the astonishing events at the tomb—an earthquake, an angelic appearance, and the empty grave—the Roman guards, terrified witnesses to these supernatural occurrences, reported them to the Jewish authorities. Rather than acknowledging God's power, the religious leaders bribed the guards to propagate a fabricated story: that Jesus' disciples had come by night and stolen His body while the guards were asleep, a narrative designed to discredit the resurrection and maintain their control.

Context

Literary Context

This verse is situated at a crucial juncture in Matthew's Gospel, immediately following the climactic account of Jesus' resurrection in Matthew 28:1-10. The women have encountered the risen Christ, and the guards, having witnessed the angel and the empty tomb, are in a state of profound fear. Matthew 28:11 explicitly states that some of the guards went into the city and reported "all that had happened" to the chief priests. This direct report of the miraculous events sets the stage for the authorities' swift and cynical response in Matthew 28:12-15. The lie presented in verse 13 is the core of their counter-narrative, an attempt to rationalize away the undeniable evidence of the resurrection, which directly precedes the Great Commission in Matthew 28:16-20, highlighting the stark contrast between human deception and divine truth.

Historical & Cultural Context

The Jewish religious authorities, particularly the chief priests and elders, were deeply invested in maintaining their power and the existing religious order. Jesus' ministry, teachings, and claims of divinity had consistently challenged their authority, culminating in His crucifixion. The resurrection, if acknowledged, would unequivocally validate Jesus' claims and utterly dismantle their religious and political standing. Roman guards were highly disciplined and faced severe penalties, even death, for dereliction of duty, especially for falling asleep on watch. The fact that the chief priests had to offer "a large sum of money" (Matthew 28:12) underscores the gravity of the guards' potential punishment and the immense pressure they were under, making the bribery a necessary and costly measure for the authorities. This bribe also highlights the lengths to which the Jewish leaders would go to suppress the truth, leveraging both their religious influence and financial resources.

Key Themes

Matthew 28:13 powerfully contributes to several key themes within the Gospel. Firstly, it starkly illustrates the suppression of truth and the human tendency to reject inconvenient realities, particularly when they threaten established power structures. The religious leaders actively chose to invent a lie rather than confront the implications of Jesus' resurrection, demonstrating their spiritual blindness and hardened hearts, a theme seen throughout Jesus' encounters with them in Matthew 23. Secondly, it highlights the persistent human opposition to God's plan and revealed truth. Despite overwhelming evidence of divine intervention, human authorities conspire against God's purposes, attempting to discredit the central event of Christian faith. Finally, the inherent weakness and illogical nature of lies is exposed. The fabricated story, which claims the guards were asleep yet knew who stole the body, is self-refuting, underscoring the desperation and flimsiness of human deception in the face of divine power, a theme that contrasts sharply with the unshakeable truth of God's kingdom as presented in Matthew 13.

Exposition and Analysis

Key Word Analysis

disciples mathētḗs' G3101

Meaning "a learner, i.e., pupil." In this context, it refers to Jesus' followers who were taught by Him. The lie specifically targets them as the perpetrators, attempting to paint them as grave robbers rather than devout followers of a resurrected Lord. This choice of word aims to discredit Jesus' entire movement by slandering His closest associates.

stole kléptō' G2813

A primary verb meaning "to filch" or "to steal." This word is central to the fabricated narrative, accusing the disciples of a criminal act—the theft of a body. The implication is that Jesus' resurrection was not a divine act but a human deception orchestrated by His followers, thereby undermining the very foundation of the Christian message.

slept koimáō' G2837

Meaning "to put to sleep, i.e., (passively or reflexively) to slumber; figuratively, to decease." The guards' alleged state of sleep is crucial to the lie, as it provides a supposed explanation for how the body could have been taken without their knowledge. However, it simultaneously renders their testimony about the perpetrators impossible, highlighting the inherent absurdity and self-contradictory nature of the fabricated story.

Verse Breakdown

"Saying, Say ye,"

This opening phrase reveals the imperative nature of the instruction given to the guards. The chief priests and elders are not merely suggesting a story but are commanding the guards to propagate a specific, pre-determined lie. It underscores the active role of the authorities in orchestrating this deception.

"His disciples came by night,"

This clause identifies the alleged perpetrators and the timing of the supposed theft. By claiming the disciples acted "by night," the narrative attempts to lend an air of stealth and secrecy to the fabricated event, making it seem plausible that they could have evaded detection. This part of the lie directly slanders Jesus' followers.

"and stole him [away] while we slept."

This final clause describes the alleged action and, critically, the supposed condition of the guards. The claim that the guards were "asleep" is the linchpin of the lie, providing an excuse for their failure to prevent the "theft." However, this very detail exposes the lie's fatal flaw: if they were truly asleep, they could not possibly have known who committed the act, rendering their testimony about the disciples utterly baseless and illogical.

Literary Devices

Matthew 28:13 employs several literary devices to convey its message. The most prominent is Irony, specifically dramatic irony, as the reader knows the truth of the resurrection, making the chief priests' desperate lie all the more absurd and futile. The guards' claim of sleeping while simultaneously identifying the "thieves" is a prime example of Logical Fallacy (specifically, a non sequitur or self-refuting statement), highlighting the inherent irrationality of the fabricated story. The entire scenario functions as Foil, contrasting the divine, undeniable power of God's resurrection with the feeble, human attempts to suppress it through deception. Furthermore, the narrative of the bribed guards and their false testimony serves as a form of Propaganda, illustrating the lengths to which those in power will go to control a narrative and maintain their authority, even at the expense of truth.

Theological and Thematic Connections

Matthew 28:13 stands as a stark testament to the human heart's capacity for hardened resistance against divine truth, even in the face of overwhelming evidence. The chief priests and elders, rather than repenting or acknowledging God's power displayed in the resurrection, chose to double down on their opposition, illustrating a profound spiritual blindness. This act of deliberate deception underscores the ongoing spiritual battle between truth and falsehood, light and darkness, a theme woven throughout biblical history. It reveals that the greatest obstacles to faith are often not a lack of evidence, but a willful rejection of what is clearly revealed, driven by fear, pride, and the desire to maintain control.

John 3:19-20"And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved."

Acts 5:29"Then Peter and the other apostles answered and said, We ought to obey God rather than men."

2 Timothy 3:8"Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith."

Reflection and Application

Matthew 28:13 serves as a powerful reminder that truth often faces fierce opposition, especially when it challenges prevailing narratives or comfortable assumptions. In every age, there are those who seek to discredit God's word and the reality of Christ's work, often through deceptive means. This verse calls believers to a profound discernment, urging us to be vigilant against false narratives, even those propagated by influential figures or institutions. It strengthens our conviction in the unshakeable truth of the Gospel, as the very desperation of its opponents to invent an elaborate lie only underscores the undeniable power and reality of Jesus' resurrection. We are encouraged to stand firm in this truth, knowing that the cornerstone of our faith is an event so profound that even its adversaries could only resort to illogical fabrication. This narrative should embolden us to proclaim the truth of Jesus' victory over death with courage and clarity, despite any opposition or attempts to suppress it.

Questions for Reflection

How does the chief priests' response to the resurrection challenge my own willingness to confront inconvenient truths in my life?
In what ways might I be tempted to compromise or dilute the truth of the Gospel to make it more palatable to others?
How can I better discern between truth and falsehood in the narratives presented by the world around me?
What does the failure of this elaborate lie tell me about the ultimate triumph of God's truth?

FAQ

Why did the chief priests and elders choose this specific lie, and was it effective?

The chief priests and elders chose this specific lie—that the disciples stole the body while the guards slept—because it was the only narrative that could seemingly explain the empty tomb without acknowledging the resurrection. It attempted to shift blame to the disciples and portray Jesus' followers as deceivers. While it might have convinced some who were already predisposed to disbelieve, or those who simply preferred a human explanation over a divine miracle, it was inherently flawed. As the commentary notes, if the guards were truly asleep, they could not have known who took the body. Matthew 28:15 indicates that "this saying is commonly reported among the Jews until this day," suggesting it gained some traction, but it ultimately failed to stop the spread of the Gospel, which was predicated on the actual resurrection.

Christ-Centered Fulfillment

Matthew 28:13, though detailing a human attempt to suppress the truth, ultimately serves to highlight the undeniable reality of Christ's triumph over death. The desperate fabrication of the chief priests and elders underscores the profound significance of the resurrection, an event so powerful that even its enemies could only resort to illogical lies to explain it away. This verse, therefore, indirectly points to Jesus as the resurrected Lord, whose victory could not be contained by a tomb or silenced by deception. His resurrection is the fulfillment of Old Testament prophecies concerning the Messiah's suffering and vindication, as seen in passages like Psalm 16:10 and Isaiah 53:10-12. The lie itself, by attempting to negate the resurrection, inadvertently testifies to its world-altering impact, an impact that would lead to the Great Commission in Matthew 28:18-20, empowering His disciples to proclaim the truth that the authorities sought to bury. Jesus' victory over death, despite human opposition, ensures that His followers are not merely propagating a stolen body, but proclaiming the living Savior, the "firstfruits of those who are asleep" (1 Corinthians 15:20). The futility of the lie ultimately magnifies the glory of the Risen Christ, whose power transcends all human attempts at suppression, guaranteeing the truth of the Gospel for all generations (Romans 1:4).

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Historical interpretation

Nine Centuries of Reception

9 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.

9 quotes · AD 367–1274

Ante-NicenePost-NiceneEarly MedievalMedieval

4005006007008009001000110012001300

Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.

AD 367Hilary of Poitiersas quoted by Aquinas, AD 1274Post-NiceneSourceCatena Aurea by Aquinas

The concealment of the Resurrection, and the false allegation of theft, is purchased by money; because by the honour of this world, which consists in money and desire, Christ's glory is denied.

AD 407John Chrysostomas quoted by Aquinas, AD 1274Post-NiceneSourceCatena Aurea by Aquinas

(Hom. xc.) Of the signs which were shown around Christ, some were common to the whole world, as the darkness; some peculiar to the watch, as the wonderful apparition of Angels, and the earthquake, which were wrought for the soldiers' sake, that they might be stunned with amazement, and bear testimony to the truth. For when truth is proclaimed by its adversaries, it adds to its brightness. Which befel now; Some of the watch came into the city, and showed unto the Chief Priests all the things that were done.

How should the disciples carry Him away by stealth, men poor, and of no station, and who scarcely dared to show themselves? They fled when afterwards they saw Christ alive, how, when He was dead, would they not have feared so great a multitude of soldiers? How were they to remove the door of the sepulchre? One might have done it unperceived by the guard. But a large stone was rolled to the mouth requiring many hands. And was not the seal thereon? And why did they not attempt it the first night, when there was none at the sepulchre? For it was on the Sabbath that they begged the body of Jesus. Moreover, what mean these napkins which Peter sees laid here? Had the disciples stolen the Body, they would never have stripped it, both because it might so receive hurt, and cause unnecessary delay to themselves, and so expose them to be taken by the watch; especially since the Body and clothes were covered with myrrh, a glutinous spice, which would cause them to adhere. The allegation of the theft then is improbable. So that their endeavours to conceal the Resurrection do but make it more manifest. For when they say, His disciples stole the body, they confess that it is not in the sepulchre. And as they thus confess that they had not the Body, and as the watch, the sealing, and the fears of the disciples, make the theft improbable, there is seen evidence of the Resurrection not to be gainsaid.

See how all are corrupted; Pilate persuaded; the people stirred up; the soldiers bribed; as it follows, And they look the money, and did as they were instructed. If money prevailed with a disciple so far as to make him become the betrayer of his Master, what wonder that the soldiers are overcome by it.

AD 407John ChrysostomPost-NiceneSourceHomily on the Gospel of Matthew 90

For the sake of these soldiers that earthquake took place, in order to dismay them, and that the testimony might come from them, which accordingly was the result. For the report was thus free from suspicion, as proceeding from the guards themselves. For of the signs some were displayed publicly to the world, others privately to those present on the spot; publicly for the world was the darkness, privately the appearance of the angel, the earthquake. When then they came and showed it (for truth shines forth, being proclaimed by its adversaries), they again gave money, that they might say, as it is expressed, "that His disciples came and stole Him."

How did they steal Him? O most foolish of all men! For because of the clearness and conspicuousness of the truth, they are not even able to make up a falsehood. For indeed what they said was highly incredible, and the falsehood had not even speciousness. For how, I ask, did the disciples steal Him, men poor and unlearned, and not venturing so much as to show themselves? What? was not a seal put upon it? What? were there not so many watchmen, and soldiers, and Jews stationed round it? What? did not those men suspect this very thing, and take thought, and break their rest, and continue anxious about it? And wherefore moreover did they steal it? That they might feign the doctrine of the resurrection? And how should it enter their minds to feign such a thing, men who were well content to be hidden and to live? And how could they remove the stone that was made sure? how could they have escaped the observation of so many? Nay, though they had despised death, they would not have attempted without purpose, and fruitlessly to venture in defiance of so many who were on the watch. And that moreover they were timorous, what they had done before showed clearly, at least, when they saw Him seized, all rushed away from Him. If then at that time they did not dare so much as to stand their ground when they saw Him alive, how when He was dead could they but have feared such a number of soldiers? What? was it to burst open a door? Was it that one should escape notice? A great stone lay upon it, needing many hands to move it.

They were right in saying, "So the last error shall be worse than the first," making this declaration against themselves, for that, when after so much mad conduct they ought to have repented, they rather strive to outdo their former acts, feigning absurd fictions, and as, when He was alive, they purchased His blood, so when He was dead and risen again, they again by money were striving to undermine the evidence of His resurrection. But do thou mark, I pray thee, how by their own doings they are caught everywhere. For if they had not come to Pilate, nor asked for the guard, they would have been more able to act thus impudently, but as it was, not so. For indeed, as though they were laboring to stop their own mouths, even so did they all things. For if the disciples had not strength to watch with Him, and that, though upbraided by Him, how could they have ventured upon these things? And wherefore did they not steal Him before this, but when ye were come? For if they had been minded to do this, they would have done it, when the tomb was not yet guarded on the first night, when it was to be done without danger, and in security. For it was on the Sabbath that they came and begged of Pilate to have the watch, and kept guard, but during the first night none of these was present by the sepulchre.

And what mean also the napkins that were stuck on with the myrrh; for Peter saw these lying. For if they had been disposed to steal, they would not have stolen the body naked, not because of dishonoring it only, but in order not to delay and lose time in stripping it, and not to give them that were so disposed opportunity to awake and seize them. Especially when it was myrrh, a drug that adheres so to the body, and cleaves to the clothes, whence it was not easy to take the clothes off the body, but they that did this needed much time, so that from this again, the tale of the theft is improbable.

What? did they not know the rage of the Jews? and that they would vent their anger on them? And what profit was it at all to them, if He had not risen again?

So these men, being conscious that they had made up all this tale, gave money, and said, "Say ye these things, and we will persuade the governor." For they desire that the report should be published, fighting in vain against the truth; and by their endeavor to obscure it, by these even against their will they occasioned it to appear clearly. For indeed even this establishes the resurrection, the fact I mean of their saying, that the disciples stole Him. For this is the language of men confessing, that the body was not there. When therefore they confess the body was not there, but the stealing it is shown to be false and incredible, by their watching by it, and by the seals, and by the timidity of the disciples, the proof of the resurrection even hence appears incontrovertible.

Nevertheless, these shameless and audacious men, although there were so many things to stop their mouths, "Say ye," these are their words, "and we will persuade, and will secure you." Seest thou all depraved? Pilate, for he was persuaded? the soldiers? the Jewish people? But marvel not, if money prevailed over soldiers. For if with His disciple it showed its might to be so great, much more with these.

"And this saying is commonly reported," it is said, "until this day." Seest thou again the disciples' love of truth, how they are not ashamed of saying even this, that such a report prevailed against them.

AD 420Jeromeas quoted by Aquinas, AD 1274Post-NiceneSourceCatena Aurea by Aquinas

Thus the Chief Priests, who ought to have been by this turned to penitence, and to seek Jesus risen, persevere in their wickedness, and convert the money which was given for the use of the Temple to the purchase of a lie, as before they had given thirty pieces of silver to the traitor Judas.

All who abuse to other purposes the money of the Temple, and the contributions for the use of the Church, purchasing with them their own pleasure, are like the Scribes and Priests who bought this lie, and the blood of the Saviour.

AD 420JeromePost-NiceneSourceCommentary on Matthew

(Vers. 12 seqq.) And when they were gathered with the elders, after taking counsel, they gave a large sum of money to the soldiers, saying: Tell them that his disciples came by night and stole him away while we were asleep. And if this comes to the governor's ears, we will satisfy him and keep you out of trouble. So they took the money and did as they were instructed. And the story spread among the Jews to this day. The guards confessed the miracle: they returned to the city and reported to the chief priests all that they had seen and experienced. Those who were supposed to convert to repentance and seek the risen Jesus persist in wickedness, and they turn the money that was given for the use of the temple into the redemption of lies, just as they had previously given thirty pieces of silver to Judas the betrayer. Therefore, all those who misuse the temple offerings and those things that are given for the use of the church for other purposes, in order to fulfill their own desires, are similar to the scribes and priests who bought the lie and the Savior's blood.

AD 450Peter Chrysologusas quoted by Aquinas, AD 1274Post-NiceneSourceCatena Aurea by Aquinas

(ubi sup.) Not content to have put the Master to death, they plot how they may destroy the disciples, and make the Master's power matter of charge against His disciples. The soldiers indeed lost Him, the Jews missed Him, but the disciples crimed Him away, not by theft, but by faith; by virtue, and not by fraud; by holiness, and not by wickedness; alive, and not dead.

(ubi sup.) Among the Jews, not among the Christians; what in Judæa the Jew concealed by his gold, is by faith blazed abroad throughout the world.

AD 533Remigius of Rheimsas quoted by Aquinas, AD 1274Post-NiceneSourceCatena Aurea by Aquinas

But if the guards slept, how saw they the theft? And if they saw it not, how could they witness thereto? So that what they desire to show, they cannot show.

AD 856Rabanus Maurusas quoted by Aquinas, AD 1274Early MedievalSourceCatena Aurea by Aquinas

Simple minds, and unlearned country-folk, often make manifest without guile the truth of a matter, as the thing is; but on the other hand, a crafty wickedness studies how to recommend falsehood by glosing words.

But as the guilt of His blood, which they imprecated upon themselves and their children, presses them down with a heavy weight of sin, so the purchase of the lie, by which they deny the truth of the Resurrection, charges this guilt upon them for ever; as it follows, And this saying is commonly reported among the Jews until this day.

AD 1274Glossa Ordinariaas quoted by Aquinas, AD 1274MedievalSourceCatena Aurea by Aquinas

(non occ.) That the fear of the Governor might not restrain them from this lie, they promise them impunity.

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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