Matthew 27:62–66; 28:5–8; Luke 24:13–16, 32–33, 35

Bible Studies for Life
Associate professor of religion, Department of religion, Samford University

Jesus Rose from the Dead
Matthew 27:62–66; 28:5–8; Luke 24:13–16, 32–33, 35

Proof of a Guarded Tomb (Matt. 27:62–66)

This passage is unique to Matthew, not appearing in the other Gospels. Having shown that no one could have removed Jesus’ body from the cross because the soldiers were keeping guard (see verses 27 and 54), Matthew now adds that the watch on the tomb was kept over the Sabbath. This paragraph sets the stage for Matthew 28:11–15 in which the reference to theft of His body appears again. The apologetical nature of these passages no doubt served to refute the criticism that was circulating among the Jews (Matt. 28:15).

The Jews could take no military action without Roman sanction. They asked Pilate that a guard be posted against the possibility of Jesus’ body being stolen. Jesus’ “first deception” was His claim to messiahship; His “last deception” was His claim that He would rise from the dead. From their viewpoint, the Jewish leaders were protecting themselves and the people from deception; from Matthew’s perspective, they were deceiving themselves. Pilate’s words “as secure as you know how” sound ironic. They had killed Jesus and now they needed to seal His body in the tomb. They did not realize that no tomb in the world could hold God’s Son. 

Proof of an Empty Tomb (Matt. 28:5–8)

The “angel” is the same as the “young man” dressed in the white robe in Mark’s account. Here we have an impressive display of divine power, but the women are told not to be “afraid.” Jesus had risen, “just as He said” (see Matthew 16:21; 17:9; 20:19). He had promised to go ahead of His disciples into Galilee (see Matthew 26:32). This was a note of historical authenticity in the identification of the risen Lord as the Jesus with whom they associated. The angel had fulfilled his mission, signified by the finality of his words “Behold, I have told you,” meaning literally, “This is what I had to tell you.” With mingled fear and joy, the women ran to tell their news to the disciples, thus becoming the first evangelists to share the greatest of news.

Proof of Eyewitness Account (Luke 24:13–16, 32–33, 35)

The opening words of verse 13 link this story with the entire Easter event. “Now” moves the reader’s attention to a new and significant stage of Luke’s account. “That same day” connects the narrative to Jesus’ death and resurrection. The concept of witness was important to Luke, and a twofold witness was necessary according to the Jewish laws. Simeon and Anna were two witnesses who testified to the Messiah’s arrival (see Luke 2:25–38). Now these two travelers testified to a particular resurrection appearance of Jesus.  

The men were not two of the disciples but rather followers of Jesus who had come to Jerusalem for Passover. They had been among the “disciples” who celebrated Him on His triumphal entry into the city (Luke 19:39). The fact that this story is about two disciples who were not among the 12 highlights how the significance of this report from these eyewitnesses extends beyond the leaders of the early church. 

Luke introduced Jesus into the account with the emphatic “Jesus Himself” and his comment that “Jesus walked along with them.” 

Jesus’ disappearance is not disappearance in a natural sense. In other words, He did not simply get up and walk outside. Rather this was a supernatural act of departure. Jesus disappeared from one place and reappeared at another. His mode of existence is no longer as it was before His death and resurrection. The “burning” within the two men’s hearts would soon be unleashed with the coming of Pentecost. After this incredible experience, the two got up and “returned at once to Jerusalem” to report the experience to the 11 disciples “and those with them.” But the 11 had already become convinced of the resurrection because Jesus “[had] appeared to Simon,” and so the celebrating was under way.