Matthew 27:57-61 · Bible study

Matthew 27:57-61 Commentary: Joseph of Arimathea’s Bold Faith at the Burial of Jesus

Greek · 11 what the commentators say

Meaning in one sentence

Explore why a secret disciple risked his standing to bury Jesus. Matthew 27:57-61 reveals costly faithfulness grounded in love for the crucified Lord.

Research Summary

Meaning: A secret disciple risks his status and wealth to give Jesus a honorable burial, fulfilling prophecy and preparing for the resurrection.
Key words: πλούσιος (rich), Joseph’s wealth enables him to own a tomb; καινῷ (new), emphasizes the unused, undefiled nature of the tomb; ἐμαθητεύθη (was discipled), a passive verb showing Joseph had become a follower of Jesus.
Main debate: Whether Joseph’s prior secrecy diminishes his courage or enhances it, given the risk he now takes.
Theological theme: God’s providence uses unexpected people and resources to accomplish his purposes, even in apparent defeat.
Best use: A model of costly discipleship, and a reminder that Jesus’ real death and honorable burial ground our hope in a real resurrection.

Translation Comparison

BSB Berean Standard Bible 2020

⁵⁷When it was evening, there came a rich man from Arimathea named Joseph, who himself was a disciple of Jesus.

⁵⁸He went to Pilate to ask for the body of Jesus, and Pilate ordered that it be given to him.

⁵⁹So Joseph took the body, wrapped it in a clean linen cloth,

⁶⁰and placed it in his own new tomb that he had cut into the rock. Then he rolled a great stone across the entrance to the tomb and went away.

⁶¹Mary Magdalene and the other Mary were sitting there opposite the tomb.

WEB World English Bible 2000

⁵⁷When evening had come, a rich man from Arimathaea named Joseph, who himself was also Jesus’ disciple, came.

⁵⁸This man went to Pilate and asked for Jesus’ body. Then Pilate commanded the body to be given up.

⁵⁹Joseph took the body and wrapped it in a clean linen cloth

⁶⁰and laid it in his own new tomb, which he had cut out in the rock. Then he rolled a large stone against the door of the tomb, and departed.

⁶¹Mary Magdalene was there, and the other Mary, sitting opposite the tomb.

KJV King James Version 1769

⁵⁷When the even was come, there came a rich man of Arimathea, named Joseph, who also himself was Jesus’ disciple:

⁵⁸He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered.

⁵⁹And when Joseph had taken the body, he wrapped it in a clean linen cloth,

⁶⁰And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed.

⁶¹And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre.

ASV American Standard Version 1901

⁵⁷And when even was come, there came a rich man from Arimathæa, named Joseph, who also himself was Jesus’ disciple:

⁵⁸this man went to Pilate, and asked for the body of Jesus. Then Pilate commanded it to be given up.

⁵⁹And Joseph took the body, and wrapped it in a clean linen cloth,

⁶⁰and laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the tomb, and departed.

⁶¹And Mary Magdalene was there, and the other Mary, sitting over against the sepulchre.

YLT Young's Literal Translation 1898

⁵⁷And evening having come, there came a rich man, from Arimathea, named Joseph, who also himself was discipled to Jesus,

⁵⁸he having gone near to Pilate, asked for himself the body of Jesus; then Pilate commanded the body to be given back.

⁵⁹And having taken the body, Joseph wrapped it in clean linen,

⁶⁰and laid it in his new tomb, that he hewed in the rock, and having rolled a great stone to the door of the tomb, he went away;

⁶¹and there were there Mary the Magdalene, and the other Mary, sitting over-against the sepulchre.

Darby Darby Bible 1890

⁵⁷Now when even was come there came a rich man of Arimathaea, his name Joseph, who also himself was a disciple to Jesus.

⁵⁸He, going to Pilate, begged the body of Jesus. Then Pilate commanded the body to be given up.

⁵⁹And Joseph having got the body, wrapped it in a clean linen cloth,

⁶⁰and laid it in his new tomb which he had hewn in the rock; and having rolled a great stone to the door of the tomb, went away.

⁶¹But Mary of Magdala was there, and the other Mary, sitting opposite the sepulchre.

Douay-Rheims Douay-Rheims Bible 1899

⁵⁷And when it was evening, there came a certain rich man of Arimathea, named Joseph, who also himself was a disciple of Jesus.

⁵⁸He went to Pilate and asked the body of Jesus. Then Pilate commanded that the body should be delivered.

⁵⁹And Joseph taking the body wrapped it up in a clean linen cloth:

⁶⁰And laid it in his own new monument, which he had hewed out in a rock. And he rolled a great stone to the door of the monument and went his way.

⁶¹And there was there Mary Magdalen and the other Mary, sitting over against the sepulchre.

Verse in Context

55 Many women were there watching from afar, who had followed Jesus from Galilee, serving him.

56 Among them were Mary Magdalene, Mary the mother of James and Joses, and the mother of the sons of Zebedee.

57 When evening had come, a rich man from Arimathaea named Joseph, who himself was also Jesus’ disciple, came.

58 This man went to Pilate and asked for Jesus’ body. Then Pilate commanded the body to be given up.

59 Joseph took the body and wrapped it in a clean linen cloth

60 and laid it in his own new tomb, which he had cut out in the rock. Then he rolled a large stone against the door of the tomb, and departed.

61 Mary Magdalene was there, and the other Mary, sitting opposite the tomb.

62 Now on the next day, which was the day after the Preparation Day, the chief priests and the Pharisees were gathered together to Pilate,

63 saying, “Sir, we remember what that deceiver said while he was still alive: ‘After three days I will rise again.’

Original Language (Koine Greek)

New Testament · Koine Greek · Matthew 27:57

Ὀψίας Opsias G3798 When evening

δὲ de G1161 now

γενομένης genomenēs G1096 having arrived

ἦλθεν ēlthen G2064 came

ἄνθρωπος anthrōpos G0444 a man

πλούσιος plousios G4145 rich

ἀπὸ apo G0575 from

Ἁριμαθαίας, Harimathaias G0707 Arimathea,

τοὔνομα tounoma G5122 named

Ἰωσήφ, Iōsēph G2501 Joseph,

ὃς hos G3739 who

καὶ kai G2532 also

αὐτὸς autos G0846 himself

ἐμαθητεύθη emathēteuthē G3100 was discipled

τῷ tō G3588 <the>

Ἰησοῦ. Iēsou G2424 to Jesus.

Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.

Scholars' Consensus

Commentators agree that Joseph of Arimathea’s actions here are a stunning reversal. Until now he was a secret disciple (John 19:38), a wealthy member of the Sanhedrin who had not consented to Jesus’ death (Luke 23:51). But on the evening of the crucifixion, he goes directly to Pilate and asks for the body, a bold, risky move that could have cost him his social standing and even his life. Barnes notes that Roman law normally left crucified corpses to rot; permission to bury was a concession. Joseph’s request is public, not anonymous. He then wraps the body in clean linen and lays it in his own new rock-hewn tomb, a tomb meant for himself. Calvin, Gill, and Matthew Henry all see this as the providence of God: a rich man (fulfilling Isaiah 53:9) provides a honorable burial for the One who had nowhere to lay his head. The women watch from a distance, marking the location. The passage emphasizes that Jesus was truly dead, properly buried, and that his tomb was new and sealed with a great stone, details that make the resurrection both undeniable and glorious.

How settled is the interpretation?

Interpretive difficulty: Low

What is clear: Jesus truly died, was honorably buried by Joseph of Arimathea in a new tomb, and the women knew its location—making his resurrection both undeniable and glorious.

What Scholars Agree and Debate

Topic	Agreed	Debated
Joseph's character	Joseph was a wealthy member of the Sanhedrin, a disciple of Jesus, and a good and righteous man.	Some stress his initial secrecy as a weakness, while others emphasize the boldness of his later action as a sign of genuine faith.
The role of the women	Mary Magdalene and the other Mary were present at the burial and witnessed where Jesus was laid.	Whether they were sitting in grief or preparing to anoint the body later, Matthew says they were sitting, Luke adds they prepared spices on their return.
The newness of the tomb	The tomb was newly hewn, unused, and belonged to Joseph.	Some see this as simply historical (no other body had been there), while others view it as symbolically pointing to Christ’s unique death and resurrection.
The timing of the burial	Joseph acted quickly before the Sabbath began at sunset, mindful of Jewish law.	Some suggest Joseph risked ritual defilement by handling a corpse on the Preparation Day, while others note that care for the dead took priority over some purity concerns.
Fulfillment of prophecy	Jesus’ burial by a rich man fulfills Isaiah 53:9 (‘He made his grave with the rich’).	Whether that prophecy refers specifically to Joseph or more broadly to the honorable nature of Jesus’ burial.

Historical & Cultural Context

The events of Matthew 27:57-61 take place on Preparation Day, the Friday before the Sabbath, which began at sunset (Mark 15:42). Jewish law required that the bodies of executed criminals be taken down before nightfall (Deuteronomy 21:23). The Romans normally left crucified bodies on the cross for days as a deterrent, but in Jerusalem they made an exception for the Jewish custom. Crucifixion was a gruesome, lingering death; Jesus had died remarkably quickly, around three in the afternoon (Matthew 27:46-50). When Joseph acts, “evening” has come, the earlier evening, after three o’clock, as Vincent and Wesley explain. There was urgency: the Sabbath’s rest was about to begin.

Joseph himself is described as “a rich man from Arimathaea.” The site is often identified with Ramathaim-zophim, the hometown of Samuel (1 Samuel 1:1). He was also a member of the Sanhedrin, the Jewish ruling council, and a secret disciple of Jesus. His wealth and status enabled him to own a tomb carved out of rock, a costly burial chamber, typically located outside the city walls. Such tombs often had a rolling stone set in a groove to seal the entrance, as Vincent notes. The tomb was “new,” unused, which would later prevent any claim that Jesus’ resurrection was due to contact with another body (Barnes). The women, Mary Magdalene and the other Mary (the mother of James and Joses), sit “opposite the sepulchre,” watching from a distance. Their presence ensures there were reliable witnesses to the location of Jesus’ burial, a detail crucial for the resurrection accounts.

Textual Notes

The consulted sources note no significant textual variants in Matthew 27:57-61. The passage is consistent across the major Greek manuscripts and early translations. Minor differences in word order (e.g., “a rich man from Arimathaea” vs. “from Arimathaea a rich man”) do not affect the meaning.

Reception History

Throughout church history, this passage has been read as a model of costly discipleship and divine providence. Early church fathers such as Chrysostom praised Joseph’s courage in publicly claiming the body of Jesus. Medieval readers saw in Joseph a type of the faithful who honor Christ even in his lowest state. The Protestant reformers emphasized the historical reality of Jesus’ death: a proper burial by known persons made the resurrection a verifiable event. The women’s vigil has been interpreted as an example of steadfast devotion, often contrasted with the fleeing disciples. In art and hymnody, Joseph’s gift of his own tomb has been celebrated as a foreshadowing of the empty tomb, the place where death was defeated. Across traditions, the burial is recognized as the necessary prelude to the resurrection, grounding Christian hope in a real, historical moment.

Preaching This Verse

Three-point outline

A secret disciple goes public. Joseph’s fear of the Jews is replaced by bold love for his crucified Lord. His request for the body is a costly confession of faith.
An honorable burial for a despised death. Joseph wraps Jesus’ body in clean linen and lays it in his own new rock-hewn tomb. The death and burial are real, dignified, and witnessed.
Faithful women watch and wait. Mary Magdalene and the other Mary sit opposite the tomb. Their vigil models the kind of devotion that does not abandon hope even in the darkest moment.

Five-point outline

Timing: Evening of Preparation Day, urgency and risk before the Sabbath.
Request: Joseph goes to Pilate and asks for the body, a public act of loyalty.
Preparation: He wraps the body in clean linen, a sign of respect and care.
Placement: He lays Jesus in his own new tomb, a generous gift.
Witness: The women sit opposite the tomb, ensuring the location is known.

Illustration hooks

A family who privately supports a cause but must choose whether to be publicly identified with it when that cause is unpopular.
Someone who prepares a room in their home for a guest they have never met, trusting that the guest will eventually arrive.
A group of friends who sit in a hospital waiting room, not speaking, just being present in solidarity with a grieving family.

Questions your congregation is asking

Why did Joseph wait until after Jesus’ death to come forward? Doesn’t that make his faith less genuine?
How do we reconcile the “secret disciple” description with the boldness he shows here?
If Jesus was buried in someone else’s tomb, does that affect how we think about his identification with the poor?

Leading a Discussion

This passage shows the intersection of fear, courage, love, and providence. Joseph of Arimathea was a disciple who kept his faith hidden, until the moment when his Lord had no one else. His actions remind us that faith sometimes costs us our reputation, our comfort, and our possessions. As you discuss, consider what risks your faith might require.

Discussion questions

What do we learn about Joseph from the way Matthew introduces him (v. 57)? Why does Matthew note that he was rich?
Why was going to Pilate to ask for Jesus’ body a risky move? What might Joseph have feared?
Compare the other Gospel accounts (Mark 15:42-47, Luke 23:50-56, John 19:38-42). How do they deepen or differ from Matthew’s version?
What does the detail “his own new tomb” (v. 60) add to the story? Why does Matthew include it?
The women are present but passive, they sit and watch. How does their role here prepare for what happens in chapter 28?
How does Jesus’ burial help us understand the reality of his death and the hope of his resurrection?
In what situations might God be calling you to move from private belief to public witness, as Joseph did?

What the Commentators Say

9 public-domain commentaries, condensed into plain language.

Adam Clarke's Commentary Methodist/Wesleyan 1826

Clarke notes the providential arrangement: Jesus, executed with criminals, was buried in a rich

Barnes' Notes on the Bible Protestant 1832

Barnes highlights how God's providence arranged every detail of Jesus's burial to prevent any later suspicion about the resurrection. A rich man provided a new rock-hewn tomb, which could only be entered through one guarded opening. This made it impossible for the disciples to steal the body, and it remarkably fulfilled Isaiah's prophecy about the Messiah being buried with the rich.

Calvin's Commentaries Reformed 1564

Calvin stresses that Joseph's sudden boldness to bury Jesus, after previously hiding his discipleship, came from a secret impulse of the Holy Spirit at the very moment Christ's death seemed most hopeless. He also sees God's providence in securing a new tomb, which marks Christ as the firstborn from the dead and hints at his unique resurrection.

Gill's Exposition of the Bible Baptist 1748

Gill emphasizes that Joseph of Arimathea's wealth is mentioned to explain his easy access to Pilate and to fulfill prophecy, not to boast. He also highlights that Christ was buried in a new tomb hewn from rock, ensuring no other body was laid there, which helps confirm the resurrection.

Jamieson-Fausset-Brown Commentary Protestant 1871

JFB notes that the two Marys, carefully identified from the earlier list, sat opposite the tomb in a silent vigil. Their presence marks them as devoted witnesses to the burial, quietly awaiting the opportunity to serve that Mark's account later describes.

Lange's Commentary Reformed 1857

Lange highlights the bitter irony of the enemies' actions: to silence Christ they desecrate the Passover Sabbath, sealing His tomb with a guard. Their restless fear only secures the very evidence they dread, turning their precaution into a testimony that confirms the resurrection.

Matthew Henry's Commentary Reformed/Presbyterian 1710

Henry notes the striking contrast between friends and enemies at Christ's burial: his friends gave him a decent grave out of kindness, while his enemies worked hard to keep him there. The burial itself confirmed the reality of his death and set the stage for a more glorious resurrection.

Vincent's Word Studies Evangelical 1887

Vincent points out that the Hebrews counted two evenings, and the one here is the earlier, before sunset, because the Sabbath was approaching. He explains that "new tomb" means fresh and undefiled by any previous burial. He also notes that while most Jewish tombs had hinged doors, Joseph's may have been unfinished or built differently.

Wesley's Explanatory Notes Methodist/Wesleyan 1754

Wesley clarifies that the evening mentioned here is not the late evening after sunset but the afternoon period from three o'clock to six, which Jewish custom called evening. This timing matches the preparation for the Sabbath.

Word Study

The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.

ἄνθρωπος anthrōpos a human G0444 · Greek → ἀπό apo away from G0575 · Greek → Ἀριμαθαία Arimathaia Arimathea G0707 · Greek → αὐτός autos it/s/he G0846 · Greek → γίνομαι ginomai to be G1096 · Greek → δέ de then G1161 · Greek → ἔρχομαι erchomai to come/go G2064 · Greek → Ἰησοῦς Iēsous Jesus G2424 · Greek → Ἰωσήφ Iōsēph Joseph G2501 · Greek → καί kai and G2532 · Greek → μαθητεύω mathēteuō to disciple G3100 · Greek → ὁ ho the/this/who G3588 · Greek → ὅς hos, hē which G3739 · Greek → ὀψία opsia evening G3798 · Greek → πλούσιος plousios rich G4145 · Greek → τοὔνομα tounoma by name G5122 · Greek →

Cross-References

Source: Treasury of Scripture Knowledge (TSK, public domain)

I Samuel 1:1	Now there was a certain man of Ramathaim Zophim, of the hill country of Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite.
I Samuel 7:17	His return was to Ramah, for his house was there, and he judged Israel there; and he built an altar to Yahweh there.
Mark 15:42	When evening had now come, because it was the Preparation Day, that is, the day before the Sabbath,
Mark 15:47	Mary Magdalene and Mary the mother of Joses, saw where he was laid.
Luke 23:50	Behold, there was a man named Joseph, who was a member of the council, a good and righteous man
Luke 23:56	They returned and prepared spices and ointments. On the Sabbath they rested according to the commandment.
John 19:38	After these things, Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, asked of Pilate that he might take away Jesus’ body. Pilate gave him permission. He came therefore and took away his body.
John 19:42	Then, because of the Jews’ Preparation Day (for the tomb was near at hand), they laid Jesus there.

Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.

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