Matthew 27:58Meaning & Commentary from the Church Fathers

His bravery is particularly evident in this act. He boldly faced death in public, having incited widespread enmity toward himself through his demonstration of love for Jesus. By asking for the Lord's body, he took a significant risk, showing great devotion not just in receiving the body and ensuring it was buried with honor, but also in placing it in his own new tomb. This act symbolized both his deep affection and remarkable valor. Such actions were not carried out without purpose; they were intended to eliminate any suspicion that another had taken the place of the one who had passed.

Joseph of Arimathea is identified as a wealthy individual, not to highlight the affluence of Jesus' followers, but to explain how he managed to secure the body of Jesus from Pilate. Those who were poor and uneducated would not have the means to approach Pilate, the representative of Roman authority, nor could they claim the body of the One who was crucified. In another Gospel, Joseph is described using the term bouleuthj, which translates to ‘council member’ (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.

A certain individual approached Pilate, requesting the body of Jesus, showing familiarity with him. The Gospel of Mark (Mark 15:43) recounts that he boldly went into Pilate’s presence to make this request. His earlier apprehension had been entirely replaced by newfound bravery, leading him to embrace the possibility of death for the honor of his Lord, which provoked animosity from the Jewish leaders. Pilate then consented to release the body. He expressed uncertainty about whether Jesus had truly died, as noted in Mark (Mark 15:44): “But Pilate wondered if he were already dead: and calling the centurion, he asked him, ‘Is he already dead?’” Upon receiving confirmation from the centurion, he handed over the body to Joseph. Pilate presumed that Jesus, being a remarkable and Divine figure, would endure a prolonged death; however, as a genuine human being, He succumbed in accordance with the natural order.

Joseph from Arimathea, who convinced Pilate to surrender the body of Jesus, covered it in a linen cloth, laid it in a newly hewn tomb, and rolled a significant stone in front of the entrance. While this likely reflects the true sequence of events and the essential act of burying the One destined to rise again, each step is noted individually due to its unique importance. Joseph is referred to as a disciple of the Lord, mirroring the apostles, even though he was not one of the twelve. He took it upon himself to wrap the Lord’s body in a clean shroud; this is the same cloth from which various creatures descend from heaven to Peter. This imagery suggests that the Church shares in the burial of Christ under the guise of a shroud (See Rom. 6:4; Col. 2:12).

Under Roman law, the remains of condemned criminals were typically left exposed to predators, but families could request their burial. The Jewish community had the right to bury their deceased with authorization from the governor. Near Jerusalem, there were two distinct burial grounds: one for those who had been beheaded and the other for those who had suffered execution by stoning or crucifixion. The Sanhedrin sought permission to fracture the legs of Jesus and His fellow crucified victims, likely intending for Jesus' body to be laid in the grave reserved for the condemned, allowing them to further disgrace Him publicly. However, Joseph held a different view. He chose to protect the body of his revered Teacher from ignominy. (See Mark 15:43-45, John 19:38-39)

He approached, or as St. Mark puts it, ‘dared’ with resolute intent to ‘go’ to Pilate, requesting permission to take down the BODY OF JESUS for burial. St. Chrysostom notes that ‘he ventured now to a manifest death,’ having drawn universal animosity towards himself by proclaiming his affection for Jesus, boldly asking for His body and not retreating until he received it. He not only sought to retrieve it and provide a dignified burial but also chose a new tomb, showcasing both his devotion and bravery. He was undeterred by the fact that handling a corpse, as per the law, rendered one unclean for seven days, thus excluding him from the sacred celebrations of Passover. For his beloved Master, Joseph was prepared to undertake anything.

Upon receiving Joseph's petition, Pilate was taken aback by the quick demise of Jesus. It is likely that the command to shatter the legs had just been issued and had not yet been executed by the time Joseph made his appearance; it is also possible that Joseph encountered the servants sent by the chief priests, who were departing to urge Pilate to expedite the execution of those crucified. To confirm the death of Jesus, Pilate summoned the centurion stationed at Golgotha. While the messengers were retrieving the centurion, the soldiers had already fulfilled Pilate's directive by breaking the legs of the two thieves and piercing the side of Jesus. When the centurion arrived at Pilate's summons, he affirmed the true death of Jesus, after which Pilate instructed him to release the body of Jesus to Joseph.

The elders showed little concern for the burial of those condemned to crucifixion. They left it to friends or family, if any existed, to inter them in nameless graves. However, one notable individual took it upon himself to secure a proper burial for Christ, seeking Pilate's authorization out of earnest devotion. This man was Joseph of Arimathea, a wealthy and virtuous person, distinguished among the Sanhedrin. He belonged to those who followed Christ in secret, harboring feelings of admiration for Him without the courage or societal standing to openly profess their faith. It was only following the tragic death of his Lord that his fears dissipated, prompting him to request Pilate for permission to lay Christ's body to rest. Pilate, respecting Joseph's standing, granted the request after confirming the death of the Crucified. With agility, Joseph proceeded with the necessary preparations.

Now, setting aside his previous apprehensions and hesitation, he approached Pilate to request the body of Jesus Christ. According to Jewish tradition, the burial of those executed in family graves was forbidden without explicit consent. It is likely that those who had sought the procurator’s approval to break the legs of those crucified had just departed; in any case, not much time had passed since then, and Pilate was greatly astonished by the unusually swift demise of the chief among the condemned when he received this new request. Nonetheless, guided by certain legal mandates, and after consulting the centurion about Jesus Christ's death, he granted Joseph full permission to take the body.

When they approached Pilate, it was the Roman practice for the bodies of those crucified to remain on the crosses, left to be consumed by scavenging birds. However, with the consent of the ruling authorities, it was permissible to take them down for burial. Given that Christ was crucified on a Friday, and the Sabbath fell on a significant Jewish feast, especially since that year the first day of Passover coincided with that Sabbath celebrated on Friday evening, the Jews requested Pilate to have the bodies of the crucified removed to expedite their death (John 19:31-37). Seizing this moment, as the Lord had already passed away, Joseph sought Pilate’s approval to retrieve and bury His body. "Pilate ordered it to be given," after confirming that Jesus had indeed died (Mark 16:44-45).

Upon the demise of the Divine Redeemer on the cross, nature fell silent, seemingly reluctant to disturb the tranquility of the sufferer: the darkness lifted, and the tremors ceased. The momentous and solemn day of the sacrifice of our Passover—Christ—was nearing its close. People hastened from Calvary to make preparations for the Old Testament Passover. As the sun descended, the Sabbath commenced, marking a festive occasion for the Jewish people. This particular Sabbath, coinciding with the Passover, was regarded as a significant celebration, described by the holy Evangelist as a great day. The grand evening of the Paschal Sabbath was approaching, and all were eager to complete their tasks to partake in the festival in the strict rest the Pharisees had instilled in the populace.