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Exposition of Matthew 28:15 and Its Context

Matthew 28:15 describes the immediate aftermath of the resurrection of Jesus, specifically focusing on the response of the Jewish religious authorities to the empty tomb. The verse states, "So they took the money and did as they were instructed; and this story has been spread among the Jews to this very day" (Matthew 28:15, NASB). This verse concludes a short narrative detailing how the chief priests and elders bribed the Roman guards who had been stationed at Jesus' tomb to spread a false report.

The broader literary context of Matthew 28 begins with the discovery of the empty tomb by Mary Magdalene and the other Mary, followed by an angelic announcement of Jesus' resurrection [5]. The guards, having witnessed the earthquake and the angel, are terrified and report what happened to the chief priests [3]. It is at this point that Matthew 28:11-15 details the conspiracy to suppress the truth of the resurrection. The chief priests and elders convene, decide to bribe the soldiers, and instruct them to say that Jesus' disciples came by night and stole his body while they were asleep. The soldiers accept the money and disseminate this fabricated story. The chapter then concludes with the Great Commission, where Jesus appears to his disciples in Galilee and instructs them to make disciples of all nations [5].

Historically, the Gospel of Matthew is traditionally attributed to Matthew, one of Jesus' twelve apostles, and is believed to have been written for a Jewish-Christian audience, likely in the latter half of the first century CE [6]. This context helps explain Matthew's particular emphasis on Jewish customs, prophecies, and the ongoing tension between early Christians and Jewish religious leaders. The accusation that Jesus' body was stolen by his disciples was a persistent anti-Christian polemic in the early centuries [3].

Key terms in Matthew 28:15 include "money" (ἀργύρια, argyria), indicating the bribe, and "story" (λόγος, logos), referring to the false report. The phrase "to this very day" (ἕως τῆς σήμερον ἡμέρας, heōs tēs sēmeron hēmeras) emphasizes the enduring nature of this false narrative within Jewish communities at the time Matthew was writing. This phrase is used elsewhere in scripture to denote a continuing state or tradition, such as in Deuteronomy 29:15, which speaks of those present and those not present "today" [1].

One major exegetical decision in this passage concerns the credibility of the guards' testimony. The chief priests instruct the guards to say, "His disciples came by night and stole him away while we were asleep" (Matthew 28:13). The inherent contradiction of this statement—how could they know who stole the body if they were asleep?—is often highlighted by commentators. Augustine, in his Homilies on the Gospels, discusses the consistency of accounts given by the evangelists, noting how Matthew's narrative often provides specific details that align with or complement those of Mark and Luke [3, 4, 9]. The detail of the bribed guards and their false report is unique to Matthew's Gospel, serving to counter a specific anti-resurrection claim prevalent in his audience's time.

The range of interpretations for Matthew 28:15 primarily revolves around its apologetic purpose. From a patristic perspective, early Church fathers like Augustine recognized the importance of addressing and refuting such false narratives. Augustine, for instance, meticulously examined the harmony between the Gospel accounts, often addressing apparent discrepancies or unique details to strengthen the overall credibility of the resurrection narrative [3, 4, 5]. The inclusion of this episode by Matthew is seen as a direct response to a specific Jewish counter-narrative to the resurrection.

Reformed theologians, such as John Calvin, often emphasize the human resistance to divine truth. While Calvin's Institutes of the Christian Religion does not directly expound on Matthew 28:15, his broader theological framework highlights the fallen nature of humanity and the tendency to suppress truth, even in the face of overwhelming evidence [7, 12]. The actions of the chief priests and elders in bribing the guards exemplify this resistance to acknowledging God's work.

Catholic scholastic tradition, as exemplified by Thomas Aquinas, often considers the implications of Christ's passion and resurrection. Aquinas, in his Summa Theologica, discusses the effects of the sacrament, noting that Christ's Passion is represented as a sacrifice [8]. The resurrection, as the culmination of this passion, is central to Christian doctrine, and any attempt to discredit it, such as the false report in Matthew 28:15, would be seen as an attack on the very foundation of faith.

Eastern Orthodox theology, represented by figures like John of Damascus, also places immense importance on the resurrection. John of Damascus's An Exact Exposition of the Orthodox Faith systematically lays out Christian doctrine, with the resurrection being a cornerstone [10]. The narrative in Matthew 28:15, therefore, functions as an early example of the spiritual warfare against the truth of Christ's victory over death.

Jewish rabbinic literature, while not directly commenting on Matthew 28:15, provides insight into the interpretive methods and concerns of Jewish scholars during and after the time of Jesus. For example, the Babylonian Talmud often engages in detailed exegesis of biblical texts, drawing conclusions from specific phrases and juxtapositions [2, 11]. This demonstrates a culture of rigorous textual interpretation, which would have been familiar to Matthew's original audience and underscores the need for Matthew to present a robust defense of the resurrection.

The passage in Matthew 28:15 has functioned in Christian tradition as a testament to the early opposition faced by the nascent church and the lengths to which opponents would go to discredit the resurrection. It serves as an apologetic tool, demonstrating that even in the earliest days, the resurrection was not merely accepted without question but was actively contested, requiring a clear and compelling counter-narrative from the Christian community. The phrase "to this very day" underscores the ongoing nature of this theological and historical dispute, making the passage relevant for understanding the historical context of early Christian apologetics.

Sources

  1. Deuteronomy “Deuteronomy 29:15 (NASB) — but both with those who stand here with us today in the presence of the LORD our God and with those who are not with us here today”
  2. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Yoma 15b.5: And from where is the conclusion drawn that the Merciful One says with regard to a burnt-offering to perform it in accordance with the procedure of a sin-offering? Perhaps it is with regard to a sin-offering of the New Moon that the Merciful One says to perform it in accordance with the procedure of a burnt-offering. The Gemara responds: This can not enter your mind, as it is written: “It shall be offered aside from the daily burnt-offering and its libation” (Numbers 28:15). What is the Merciful One saying? Cast a matter of the sin-offering upon the burnt-offerin”
  3. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. XV.--OF THE CONSISTENCY OF THE ACCOUNTS GIVEN BY MATTHEW, MARK, AND LUKE ON THE SUBJECT OF THE PARTIES WHO INSULTED THE LORD.: 52. Matthew goes on in the following strain: "And they that passed by reviled Him, wagging their heads, and saying, Thou that destroyest the temple, and buildest it in three days, save thyself: if thou be the Son of God, come down from the cross."[1] Mark's statement agrees with this almost to the letter. Then Matthew continues thus: "Likewise also the chief priests, mocking Him, with the scribes and elders, said”
  4. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. XL.--OF THE QUESTION AS TO WHETHER THERE IS ANY DISCREPANCY BETWEEN MATTHEW ON THE ONE HAND, AND MARK AND LUKE ON THE OTHER, IN REGARD TO THE ORDER IN WHICH THE NOTICE IS GIVEN OF THE OCCASION O (part 1): 87. Matthew then proceeds with his narrative in the following terms: "While He yet talked to the people, behold, His mother and His brethren stood without, desiring to speak to Him;" and so on, down to the words, "For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother."(2) Without”
  5. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. XXV.--OF CHRIST'S SUBSEQUENT MANIFESTATIONS OF HIMSELF TO THE DISCIPLES, AND OF THE QUESTION WHETHER A THOROUGH HARMONY CAN BE ESTABLISHED BETWEEN THE DIFFERENT NARRATIVES WHEN THE NOTICES GIVEN (part 17): the actual fulfilment of that which he declares to have been announced beforehand by the angel. Matthew, on the other hand, confines his statement to a single occurrence, and refers to no other locality whatsoever, whether earlier or later, where the disciples saw the Lord after He was risen, but the Galilee which was specified in the ”
  6. Matthew (Protestant academic) “Tyndale House on Matthew 15:21: 15:21-28 This encounter highlights another controversial issue: Gentile participation in the Kingdom of the Messiah (see 8:11).”
  7. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 88: doctrine only, but in the propitiation which Christ made by his death, and the intercession which he now makes with the Father ( Heb. 7:11 ). 3. That example, therefore, which is seen to have been temporary, they have no right to bind upon us as by a perpetual law. In the New Testament there is nothing which they can produce in confirmation of their opinion, but its having been said to one, “Thou art Peter, and upon this rock I will build my Church” ( Mt. 16:18 ). Again, “Simon, son of Jonas, lovest thou me?” “Feed my lambs” ( John”
  8. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Effects of This Sacrament, Art. 7: Article: Whether this sacrament benefit others besides the recipients? I answer that, As stated above (Article [3]), this sacrament is not only a sacrament, but also a sacrifice. For, it has the nature of a sacrifice inasmuch as in this sacrament Christ's Passion is represented, whereby Christ "offered Himself a Victim to God" (Eph. 5:2), and it has the nature of a sacrament inasmuch as invisible grace is bestowed in this sacrament under a visible species. So, then, this sacrament benefits recipients”
  9. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. LVII.--OF THE HARMONY BETWEEN MATTHEW AND MARK IN THE ACCOUNTS GIVEN OF THE OCCASION ON WHICH HE SPOKE TO THE DISCIPLES CONCERNING THE COMING OF ELIAS.: 115. Matthew goes on thus: "And His disciples asked Him, saying, Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come and restore all things. But I say unto you, that Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the di”
  10. CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 105: 45:12 45:14 48:12 53:4-5 53:8 53:8 53:8 53:9 61:1 61:1 64:4 65:1-2 65:2 65:13-16 65:16 65:16 66:1 66:1-2 66:1-2 66:7 Jeremiah 1:6 17:9 23:22 23:24 Ezekiel 27:23 37:7 44:2 Daniel 1:8-16 2:15 2:22 3:20 3:23 6:16 10:2 11:37 12:1-3 Hosea 1:6-7 13:4 13:4 Amos 3:6 Micah 1:3 Zechariah 9:9 Malachi 1:11 3:6 3:6 3:6 3:6 4:2 4:2 4:6 Matthew 1:21 1:21 1:23 1:23 1:25 2:20 3:11 3:15 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 4:2 4:4 5:3 5:5 5:8 5:17 5:17 5:17 6:25 6:26 6:33 7:6 7:18 7:23 8:3 8:3 8:30 9:2 9:4 10:6 10:15 10:16 10:22 10:28 ”
  11. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Yoma 15a.9: Rabbi Yoḥanan said in the name of one of the Sages of the school of Rabbi Yannai that the verse states: “And one goat as a sin-offering to the Lord; it shall be offered aside from the daily burnt-offering and its libation” (Numbers 28:15). From the phrase: Beside the daily burnt-offering, it is derived that the daily offering is a burnt-offering , and from the juxtaposition of the sacrifice of the sin-offering to the daily offering, the Merciful One said: Perform with it the procedure of a sin-offering.”
  12. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 109: 10:4 11:19 11:19 11:19-20 11:26 12:13 13:9 13:9 14:9 14:14 16:20 16:20 18:4 18:7-8 18:9 18:20 18:20 18:20 18:20 18:20 18:21 18:21 18:21-22 18:23 18:23 18:24 18:24 18:27 18:31 18:32 18:32 20:10 20:12 20:43-44 22:25-26 28:10 29:4 34:4 34:23 34:24 34:25 36:22 36:22 36:22 36:25 36:26 36:26 36:26-27 36:32 37:4 37:24-26 48:21 48:35 Daniel 2:21 2:34 2:37 2:37-38 2:44 4:17 4:25 4:27 4:27 5:18-19 6:22 7:9 7:10 7:10 7:10 7:25 9 9:5 9:7 9:18 9:18-20 9:20 9:24 9:24 9:26-27 9:27 10:13 10:13 10:20 10:21 12:1 12:1-2 12:2 12:3 Hosea 1:11 2:2 2:9 ”
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