And when it was evening, there came a certain rich man of Arimathea, named Joseph, who also himself was a disciple of Jesus.
οψιας δε γενομενης ηλθεν ανθρωπος πλουσιος απο αριμαθαιας τουνομα ιωσηφ ος και αυτος εμαθητευσεν τω ιησου
12 Church Fathers comment on this verse
This Joseph was the same individual who had previously remained concealed; however, upon the death of Christ, he was filled with remarkable courage. He was not an unnoticed figure, but a well-known and esteemed man, a respected member of the Sanhedrin. Thus, his bravery is particularly evident.
Joseph had previously taken refuge in obscurity, yet now he boldly chooses to perform a significant act, sacrificing his own safety for the Master’s body and confronting the Jewish leaders with immense courage. Pilate bestows upon him the body as a momentous gift, for it was customary for the remains of an executed rebel like Christ to remain unburied. However, Joseph, being affluent, may have offered Pilate some gold as a token of his request. Upon receiving the body, Joseph honors it by placing it in a newly hewn tomb, one that had never been occupied. This divine arrangement was made so that at the Lord's resurrection, no one could claim that another deceased person interred there had risen in His place. Thus, the tomb was new.
Meanwhile, Mary Magdalene and the other Mary, identified as the Virgin Mary, who the Evangelist referred to as the mother of James and Josiah, remained stationed at the tomb, waiting for the hostility of the enemies to temper, so they could approach the body to embrace it and anoint it with precious oils. Isaiah remarked regarding these mourning women: "Wives, you who come from the sight, come here: for they are a people without understanding" (Isaiah 27:11). This indicates that they lack comprehension, clearly pointing to the Jewish people who were responsible for the crucifixion of the Lord. He encourages these women to distance themselves from this irrational crowd and to go to the apostles to share the joyful news of resurrection.
Joseph of Arimathea is identified as a wealthy individual, not to imply that Jesus’ followers were affluent and distinguished, but rather to illustrate his capacity to secure the body of Jesus from Pilate. Those who were impoverished and lacking education were unable to approach Pilate, the embodiment of Roman authority, nor could they claim the body of the one who had been crucified. In another Gospel, this same Joseph is referred to as a member of the council, as indicated by the term bouleutes (see Mark 15:43; Luke 23:50). Some suggest that he is referenced in the opening of the first psalm: Blessed is the man that walketh not in the council of the wicked (Ps. 1:1), and so forth.
Why did Joseph and Nicodemus take on the task of burying Christ instead of the apostles? The accounts of Christ’s burial can be found in Matthew 27:57-61, Mark 15:42-47, Luke 23:50-56, and John 19:38-42. Joseph is described as a righteous and faithful man, while in the case of Nicodemus, it is noted that he bore no deceit (see John 1:47). St. Ambrose refers to the words of Christ concerning Nathanael in relation to Nicodemus. Furthermore, there is no deceit or wrongdoing associated with the burial of Christ. The Jewish leaders are defeated by the testimonies of their fellow believers, safeguarding the way against unfounded accusations. Had the apostles performed the burial, they would have faced allegations of having stolen the body rather than properly interring Him.
Only John mentions that Joseph approached Pilate discreetly, fearing the Jews. Why did this righteous man act in secrecy? I believe he did so to ensure the Lord’s body could be entrusted to him without obstruction, rather than merely to evade danger. It is not surprising that a righteous man would conceal himself, especially when even the apostles, the leaders of the righteous, were in hiding. Come, regardless of the time! Whether late or in the dark, you will always encounter Jesus, who is ready to receive you without hesitation. The one who came at the sixth hour was not denied his reward, and the one who arrived at the eleventh hour received a full share (see Matthew 20:1-9). Nicodemus came during the night (see John 3:2), a time when the Resurrection had yet to occur. However, upon Christ’s rising, the righteous man declared, “The night is past, but the day is at hand” (Romans 13:12).
Luke describes Joseph as a righteous man while Matthew refers to him as wealthy. The one who received the body of Christ is considered rich in honor; anyone who receives the Rich One cannot lack in faith. Thus, a true rich man is a righteous one. Who is Joseph, the one who housed Christ’s body? He is a righteous man, undoubtedly. The body of Christ is placed in the tomb of a righteous man, ensuring that the Son of Man has a resting place in righteousness. It is fitting that the body rests in a new grave, as it prevents detractors from claiming that someone else has risen. Apart from the spiritual understanding, it is difficult to grasp the meaning behind, "Their throat is an open sepulchre" (Psalm 5:10). The open grave symbolizes man’s voice, where harmful disbelief and hollow words gather, leading to decay akin to the ravages of age or wild beasts' assault. Additionally, there exists another tomb, that of the inner person. The Word shapes this tomb for Himself, penetrating the unyielding heart of the unbeliever, and softening it through acts of faith and teaching. This illustrates how the might of Christ manifests among the nations!
John recounts additional events that took place prior to Joseph approaching Pilate, stating that the Jews requested not to leave the bodies hanging on the cross during the Sabbath, as it was the day of Preparation, along with the account of the soldiers breaking the legs of the criminals and piercing the Savior’s side. Mark refers to Joseph as a respected member of the Sanhedrin who was eagerly awaiting the kingdom of God, indicating his noble and devout nature. Luke depicts him as a man of integrity and honesty, noting his dissociation from the Jewish council and identifying him as a resident of Arimathea, a Jewish town. According to John, Joseph was also a disciple of Jesus, albeit discreetly, due to his fear of the Jewish authorities. Joseph was among the seventy disciples of Christ.
Joseph of Arimathea, having convinced Pilate to relinquish the body of Jesus, wrapped it in a pure linen cloth, laid it in a newly hewn tomb, and secured a large stone at the entrance. While this sequence of events likely reflects the actual occurrence and was essential for the burial of the One destined to rise from the dead, each detail is highlighted separately for its unique importance. Joseph is referred to as a disciple of the Lord, reminiscent of the apostles, despite not being one of the twelve. He was responsible for enveloping the Lord's body in a pristine shroud, similar to the sheet upon which all manner of creatures descend from heaven to Peter. This comparison illustrates that the Church is, in essence, buried with Christ under the shroud (see Rom. 6:4; Col. 2:12).
Just as diverse living beings—both pure and impure—are gathered on the cloth, so too are they embraced within the confession of the Church. Through the teachings of the apostles, the Lord's body is laid to rest in a fresh tomb carved from stone. Their message introduced Christ to the hardened hearts of the Gentiles, which were empty, untouched, and closed off to the reverence of God. Since He alone has the power to reach our innermost being, a stone was affixed to the tomb's entrance: just as no one before Him was revealed as the source of Divine wisdom, no one will emerge after Him.
After our Savior endured such a disgraceful death for humanity, there remained one last act of humility: being laid to rest as the Son of Man. The Gospel narratives regarding the burial of the Savior illustrate firstly His removal from the cross and secondly His interment, which involved prior preparations and subsequent protection by soldiers. Let us first examine the initial act, where the Evangelists portray Joseph and Nicodemus in a profoundly instructive manner. A wealthy man from Arimathea, named Joseph, came to our place, having learned from Jesus (Matthew 27:57). Arimathea, his homeland, is the ancient Haramathaim, the birthplace of the prophet Samuel, a city belonging to the tribe of Ephraim (1 Sam. 1:1). St.
Luke refers to it as a Jewish city (Luke 23:50) since it became part of Judea after Alexander’s demise (1 Macc. 11:34). Joseph’s substantial wealth granted him influence, but he also held another significant advantage: he was a member of the council, a prominent counselor (Mark 15:43) and a well-known figure in the Sanhedrin. More importantly, as St. Mark tells us (Mark 15:43), Joseph was a righteous man and, according to St. Luke (Luke 23:50), a man of integrity and justice. His wealth and status, which often cause others to lose sight of heavenly matters, did not deter Joseph from anticipating the kingdom of God, which would be manifested with the arrival of the Messiah. Like the righteous Simeon, he lived in expectation of this kingdom (Luke 2:25). This anticipation guided his actions, prompting him to be compassionate toward others, devout to the God of Israel, and diligent in observing God's commandments. Furthermore, he learned from Jesus, or as St. John states, he was a disciple of Jesus (John 19:38).
While the Sanhedrin despised and persecuted Jesus, and the kingdom He preached was largely unappreciated by those who were fixated on earthly power and fame, Joseph, a wealthy member of the Sanhedrin, eagerly listened to our Lord's teachings and faithfully followed Him. St. Luke notes, “This man did not follow their counsel or deed” (Luke 23:51), indicating that he stood apart from the other members of the Sanhedrin. Joseph did not take part in the grim verdict that led to Jesus’s death, nor did he involve himself in the sinister plots that enabled their bloody judgment. He held firmly to the sacred words of David: Blessed is the man who does not walk in the counsel of the wicked, who does not stand in the pathway of sinners, and who does not sit in the seat of scoffers (Psalm 1:1). St. John shares that Joseph was indeed a disciple of Jesus, though he was one in secret due to his fear of the Jews, implying that he kept his allegiance to his despised Master confidential, not revealing it before the Sanhedrin. Living in the distant town of Arimathea, located on the edge of Galilee, allowed Joseph to engage with the Savior without attracting the scrutiny of the Sanhedrin's watchful eyes. The Lord often spent time in Galilee and would enter Jerusalem by traversing Samaria. Joseph seized these opportunities to hear from his Divine Teacher, choosing not to be an overt disciple of Jesus.
Once the chief priests departed from Pilate's Praetorium with the grievous approval to hasten the death of the crucified through a new and agonizing method, a fresh supplicant approached Pilate seeking permission to remove Jesus' body from the cross for burial. This individual was Joseph of Arimathea. As evening fell, a wealthy man from Arimathea, a town in Judea where the prophet Samuel was born, named Joseph, who was a prominent member of the Sanhedrin and known for his integrity and virtue, took no part in the murderous plot of the council but instead looked forward to the kingdom of God. He had also been a follower of Jesus, though in secret due to fear of the Jews.
The town of Arimathea was situated on the route from Jerusalem to Galilee; it is likely that the Lord had traveled through it several times, allowing Joseph to engage with Him without drawing the suspicion of the Sanhedrin. Having observed the futility of saving the Innocent, Joseph refrained from attending the court hearings; perhaps the crafty chief priests had devised a way to exclude him altogether out of concern for his possible interaction with the Lord. The weight of inaction during such a grievous time for Jesus must have deeply troubled the noble heart of Joseph, which found cowardice intolerable—especially as he bore witness to the innocent being left defenseless, fully aware that any defense would likely be in vain, as noted by Innocent, Archbishop of Kherson. It is possible that Joseph went to Golgotha, sharing in the Lord's anguish, witnessing His sufferings, hearing His plea for those who wronged Him, and observing how His Divine Master, “bowing His head, gave up the spirit” (John 19:30). In that moment, a profound urge awakened within him to prevent the desecration that loomed over the lifeless body of Jesus. Traditionally, the remains of those executed were left to be devoured by wild animals and vultures, or interred among other offenders in a common grave. Surely, the Sanhedrin would have decreed that Jesus be laid to rest in the burial ground reserved for the hanged criminals. The thought of such an indignity for his revered Master stirred Joseph’s noble spirit to action. He felt an unexpected surge of bravery—“Let Pilate and the Sanhedrin think what they will of me, let the members of the Sanhedrin rise up against me with hatred; I will fulfill my duty, and I will repay my Master’s final debt. Humanity showed no mercy to Him while alive; how could one remain heartless toward Him now that He is dead?” as expressed by Philaret, Archbishop of Chernigov.
As evening approached, the bodies were to be removed from the crosses so they would not remain suspended during the Passover festivities. At that time, a wealthy man named Joseph, hailing from Arimathea, a Jewish town, approached Pilate. He was a prominent member of the Council, also known as the Sanhedrin, described as honorable and upright, who had not participated in the plot devised by the chief priests and Pharisees against Jesus, nor in the sessions where the sentence of death was determined, as stated by the Evangelist Luke. Joseph was a follower of Christ, although he practiced his discipleship discreetly due to fear of the repercussions from the Sanhedrin, which threatened excommunication from the synagogues for those who openly identified with Jesus. Despite his secret adherence, Joseph held a firm belief in and anticipation of the arrival of God's kingdom. Thus, he approached Pilate with a request to take the body of Jesus for burial.
The authorities showed no interest in the burial of the condemned criminals, leaving that responsibility to their friends and family, if any were present, to place them in unmarked graves. However, one significant individual took it upon himself to ensure that Christ received a proper burial, seeking Pilate’s permission to do so out of his fervent dedication. This individual was Joseph of Arimathea, a wealthy man known for his moral integrity and virtuous life, as well as being a noteworthy member of the Sanhedrin. He was among those disciples of Christ who, despite harboring affection for Him in their hearts, had lacked the boldness to openly proclaim their faith due to their societal positions.
It was only after witnessing the tragic death of his Lord that he found the courage to approach Pilate for the body of Christ. Pilate granted this request as a gesture of respect for Joseph’s status, after confirming the Crucified One’s death, and the devoted Joseph quickly set to work.
The term "evening" refers to the time in Jewish timekeeping after nine o'clock, or after three o'clock in our system. At that hour, the Lord had already surrendered His spirit. The phrase "came" signifies the arrival at Calvary, the site of the crucifixion, to retrieve the body (see Matthew 27:59). "From Arimathea" identifies this location as a Jewish town situated close to Jerusalem, as noted in the account of Luke (Luke 23:51). It is likely that this Arimathea, recognized as the hometown of the esteemed prophet Samuel, corresponds to Ramah mentioned in Matthew 2:18 (refer to the commentary on that verse). Joseph, identified as a member of the Sanhedrin (Mark 15:43), was a devout man, a secret follower of Christ (John 19:38).
His actions reveal his bravery; he willingly faced the prospect of social ostracism by openly expressing his love for Jesus and boldly requesting His body. He did not back down until he secured it for a dignified burial, going so far as to place it in his own new tomb, thereby demonstrating both his devotion and valor.
Following the confirmation of the crucified's death, their bodies were removed from the crosses to avoid desecrating the upcoming feast days. It is likely that the bodies of the thieves were interred at Golgotha. Two clandestine followers of Christ, Joseph of Arimathea and Nicodemus, ensured that the body of Jesus Christ received a respectful burial. Both were members of the Sanhedrin. The Gospel writer Mark refers to Joseph as ‘a prominent member of the council,’ while Luke describes Joseph as a good and just man who did not participate in the wrongful condemnation of Christ. Joseph approached Pilate to request permission to lay Christ to rest near Golgotha, in a garden that contained a newly hewn tomb meant for himself.
Accompanied by Nicodemus, who had brought approximately one hundred pounds of myrrh and aloes for the burial, Joseph gently took Jesus' body down from the cross. They carefully carried Him to the cave and wrapped Him in linen with the fragrant substances, as was customary among the Jews (19:40). A large stone was then rolled to seal the entrance of the tomb. Additionally, some devout women, who were disciples of Christ, participated in the burial process.
Passages read together with this verse.
Greek text, 16 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS