The Report of the Guard

The Gospel of Matthew, from which this passage (Matthew 28:11-15) is taken, is traditionally attributed to Matthew, one of Jesus' twelve apostles, who was a tax collector. However, modern scholarship often identifies the author as an anonymous Jewish Christian scribe, deeply conversant with Jewish law and scripture, writing in Greek. The primary audience for Matthew's Gospel appears to have been Jewish Christians, or at least a community deeply rooted in Jewish tradition, as evidenced by its frequent references to the Old Testament, its emphasis on Jesus as the fulfillment of Jewish prophecy, and its careful explanation of Jewish customs. The Gospel likely dates to the period after the destruction of the Second Temple in Jerusalem in 70 CE, possibly between 80-90 CE. This post-70 CE dating is significant as it places the Gospel in a time of intense theological and social realignment for both Judaism and the nascent Christian movement, as they increasingly defined themselves in distinction from each other. The political climate of Judea during the time of Jesus' ministry was defined by Roman occupation. While the Jewish Sanhedrin, comprised of the chief priests (mostly Sadducees) and elders (often Pharisees), maintained significant local authority, especially in religious matters, they ultimately operated under the watchful eye of the Roman prefect. Pontius Pilate was the Roman governor who authorized Jesus' crucifixion. This passage vividly illustrates the delicate balance of power, as the chief priests and elders, having failed to permanently suppress Jesus' influence through his execution, now fear the repercussions if the truth of his resurrection reaches the Roman 'governor.' Their offer to 'satisfy him and keep you out of trouble' implies a fear of Roman intervention or punishment for the guards, or perhaps even for themselves, should news of a 'missing body' lead to civil unrest or an accusation of dereliction of duty on the part of the guards. The local Jewish authorities were thus in a precarious position, needing to maintain order to avoid direct Roman suppression of their remaining autonomy. The cultural and religious landscape was rich and complex. Jewish society was diverse, with various sects like the Pharisees, Sadducees, and Essenes holding differing theological and political views. Messianic expectations were high and varied, ranging from hopes for a political-military liberator to a spiritual redeemer. For the early Christians, Jesus' resurrection became the ultimate vindication of his messianic claims, profoundly challenging the Jewish religious establishment, particularly the Sadducees who did not believe in a bodily resurrection. Matthew's Gospel, in particular, emphasizes Jesus as the new Moses, the true interpreter of the Law, and the promised Messiah. This specific passage (Matthew 28:11-15) is highly polemical, directly addressing a common Jewish accusation against early Christians: that Jesus' disciples had stolen his body, fabricating the resurrection. The phrase 'this story has been widely circulated among the Jews to this very day' strongly suggests that Matthew is writing to counter an active anti-Christian narrative prevalent in his own time, highlighting the growing schism between early Christians and mainstream Judaism. The geographical setting is Jerusalem, the heart of Jewish religious and political life. The events of Jesus' crucifixion, burial, and resurrection all transpired in and around this city. The chief priests and elders, members of the Sanhedrin, held court in Jerusalem. The Roman guards, likely from the Antonia Fortress garrison, were stationed there. The tomb itself, where Jesus was laid, was situated just outside the city walls. The city's significance lay not only in its religious centrality as the site of the Temple but also as the focal point for Roman governance in Judea. The high visibility and importance of Jerusalem meant that any significant event, such as a missing body from a guarded tomb, would quickly become a major controversy, demanding a swift and decisive response from both Jewish and Roman authorities. The attempt to bribe the guards and spread a false story indicates the desperation of the chief priests to control the narrative in the very place where the events unfolded.