TRV
Translation
King James Version
¶ When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus' disciple:
Complete Jewish Bible
Towards evening, there came a wealthy man from Ramatayim named Yosef, who was himself a talmid of Yeshua.
Berean Standard Bible
When it was evening, there came a rich man from Arimathea named Joseph, who himself was a disciple of Jesus.
American Standard Version
And when even was come, there came a rich man from Arimathæa, named Joseph, who also himself was Jesus’ disciple:
World English Bible Messianic
When evening had come, a rich man from Arimathaea, named Joseph, who himself was also Yeshua’s disciple came.
Geneva Bible (1599)
And when the euen was come, there came a riche man of Arimathea, named Ioseph, who had also himselfe bene Iesus disciple.
Young's Literal Translation
And evening having come, there came a rich man, from Arimathea, named Joseph, who also himself was discipled to Jesus,
See on the biblical-era map
In the KJVVerse 24,187 of 31,102
Study This Verse
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
Copy as
Pseudo-Augustine (as quoted by Aquinas, AD 1274)
Catena Aurea by Aquinas
(Serm. App. 248. 4.) The Saviour was laid in a tomb belonging to another man, because He died for the salvation of others. For why should He who in Himself had no death, have been laid in His own tomb? Or He whose place was reserved for Him in heaven, have had a monument upon earth? He who remained but three days space in the tomb, not as dead, but as resting on His bed? A tomb is the necessary abode of death; Christ then, who is our life, could not have an abode of death; He that ever liveth had no need of the dwelling of the departed.
('Aug. in Serm.' non occ.) Had the tomb been in the earth, it might have been said they undermined the place, and so carried Him off. Had a small stone been laid thereon, they might have said, They carried Him off while we slept.
Hilary of Poitiers (as quoted by Aquinas, AD 1274)AD 367
Catena Aurea by Aquinas
Mystically, Joseph affords a figure of the Apostles. He wraps the body in a clean linen cloth, in which same linen sheet were let down to Peter out of heaven all manner of living creatures; whence we understand, that under the representation of this linen cloth the Church is buried together with Christ. The Lord's body moreover is laid in a chamber hewn out of rock, empty and new; that is, by the teaching of the Apostles, Christ is conveyed into the hard breast of the Gentiles hewn out by the toil of teaching, rude and new, hitherto unpenetrated by any fear of God. And for that besides Him ought nothing to enter our breasts, a stone is rolled to the mouth, that as before Him we had received no author of divine knowledge, so after Him we should admit none.
Hilary of PoitiersAD 367
Commentary on Matthew 33.8
Joseph of Arimathea, having asked Pilate to return Jesus’ body, wrapped it in a shroud, placed it in a new tomb carved out from a rock and rolled a stone in front of the entrance to the tomb. Although this may indeed be the order of events and although it was necessary to bury him who would rise from the dead, these deeds are nevertheless recounted individually because each of them is not without some importance. Joseph is called a disciple of the Lord because he was an image of the apostles, even though he was not numbered among the twelve apostles. It was he who wrapped the Lord’s body in a clean linen shroud; in this same linen we find all kinds of animals descending to Peter from heaven. It is perhaps not too extravagant to understand from this parallel that the church is buried with Christ under the name of the linen shroud. Just as in the linen, so also in the confession of the church are gathered the full diversity of living beings, both pure and impure. The body of the Lord, therefore, through the teaching of the apostles, is laid to rest in the empty tomb newly cut from a rock. In other words, their teaching introduced Christ into the hardness of the Gentile heart, which was uncut, empty and previously impervious to the fear of God. And because he is the only one who should penetrate our hearts, a stone was rolled over the entrance to the tomb, so that just as no one previous to him had been introduced as the author of divine knowledge, neither would anyone be brought in after him.
John ChrysostomAD 407
Homily on the Gospel of Matthew 88
"But Joseph went, and begged the body." This was Joseph, who was concealing his discipleship of late; now however he had become very bold after the death of Christ. For neither was he an obscure person, nor of the unnoticed; but one of the council, and highly distinguished; from which circumstance especially one may see his courage. For he exposed himself to death, taking upon him enmity with all, by his affection to Jesus, both having dared to beg the body, and not having desisted until he obtained it. But not by taking it only, nor by burying it in a costly manner, but also by laying it in his own new tomb, he showeth his love, and his courage. And this was not so ordered without purpose, but so there should not be any bare suspicion, that one had risen instead of another.
"And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre." For what purpose do these wait by it? As yet they knew nothing great, as was meet, and high about Him, wherefore also they had brought ointments, and were waiting at the tomb, so that if the madness of the Jews should relax, they might go and embrace the body. Seest thou women's courage? seest thou their affection? seest thou their noble spirit in money? their noble spirit even unto death?
Let us men imitate the women; let us not forsake Jesus in temptations. For they for Him even dead spent so much and exposed their lives, but we (for again I say the same things) neither feed Him when hungry, nor clothe Him when naked, but seeing Him begging, we pass Him by. And yet if ye saw Himself, every one would strip himself of all his goods. But even now it is the same. For He Himself has said, I am he. Wherefore then dost thou not strip thyself of all? For indeed even now thou hearest Him say, Thou doest it unto me; and there is no difference whether thou givest to this man or to Him; thou hast nothing less than these women that then fed Him, but even much more. But be not perplexed! For it is not so much to have fed Him appearing in His own person, which would be enough to prevail with a heart of stone, as (because of His mere word) to wait upon the poor, the maimed, him that is bent down. For in the former case, the look and the dignity of Him who appears divides with thee that which is done; but here the reward is entire for thy benevolence; and there is the proof of the greater reverence towards Him, when at His mere word waiting upon thy fellow-servant thou refreshest him in all things. Refresh him, and believe Him, who receiveth it, and saith, Thou givest to me. For unless thou hadst given to Him, He would not have counted thee worthy of a kingdom. If thou hadst not turned away from Him, He would not have sent thee to hell, if thou hadst overlooked a chance person; but because it is He Himself that is despised, therefore great is the blame.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
Consider this man's courage; he risked his life, and took upon him many enmities in order to render this service; and not only dares to ask for Christ's body, but also to bury it.
JeromeAD 420
COMMENTARY ON MATTHEW 4.27.59-60
We are able to discern from the spiritual sense of Scripture that the body of the Lord must not be covered in gold nor in jewels and silk but in pure linen. This may also mean, however, that the one who wrapped Jesus in clean linen is he who received him with a pure mind.… His body was placed in a new tomb lest it be imagined after the resurrection that one of the other interred bodies had arisen. The new tomb, however, may also signify Mary’s virginal womb. The great stone was placed at the entrance to the tomb in order to show that it could not be opened without the help of several persons.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
He is described as rich, not out of any ambition on the part of the writer to represent so noble and rich a man as Jesus' disciple, but to show how he was able to obtain the body of Jesus from Pilate. For poor and unknown individuals would not have dared to approach Pilate, the representative of Roman power, and ask the body of a crucified malefactor. In another Gospel this Joseph is called a counsellor; and it is supposed that the first Psalm has reference to him, Blessed is the man that walketh not in the counsel of the ungodly. (Ps. 1:1.)
By this simple burial of the Lord is condemned the ostentation of the rich, who cannot dispense with lavish expense even in their tombs. But we may also consider in a spiritual sense, that the Lord's body was wrapped not in gold, jewels, or silk, but in clean linen; and that he who wrapped it, is he who embraces Jesus with a pure heart.
He is laid in a new tomb, lest after His resurrection it should be pretended that it was some other who had risen when they saw the other bodies there remaining. The new tomb may also signify the virgin womb of Mary. And He was laid in a tomb hewn out of the rock, lest had it been one raised of many stones, it might have been said that He was stolen away by undermining the foundations of the pile.
That a great stone was rolled there, shows that the tomb could not have been reopened without the united strength of many.
Or, when the rest left the Lord, the women continued in their attendance, looking for what Jesus had promised; and therefore they deserved to be the first to see the resurrection, because he that endureth to the end shall be saved. (Matt. 10:22.)
JeromeAD 420
COMMENTARY ON MATTHEW 4.27.57
Joseph of Arimathea is referred to as a rich man not because the writer of the Gospel wanted to boast that very wealthy and noble men were disciples of Jesus but rather in order to show why he was able to obtain Jesus’ body from Pilate. For the poor and obscure did not have the right to approach Pilate, the representative of Roman power, and obtain the body of the Crucified. In another Gospel, this same Joseph is called bouleutēs, which means “councilor” or “senator.” Some think that the first psalm was composed with him in view: “Blessed is the one who does not walk in the counsel of the impious,” and so on.
JeromeAD 420
Commentary on Matthew
(Verse 57, 58.) And when it was evening, there came a rich man from Arimathea, named Joseph, who was also a disciple of Jesus. He went to Pilate and asked for the body of Jesus. Then Pilate commanded the body to be given. The mention of Joseph being rich is not to boast of the writer, but to show why he was able to obtain Jesus' body from Pilate. It would not have been possible for a poor and unknown person to approach Pilate, the governor of Roman authority, and obtain the body of someone who had been crucified. In another passage of the Evangelist (Luke 23), Joseph is called βουλευτὴς, that is, counselor, and some believe that the first psalm was composed about him: Blessed is the man who does not walk in the counsel of the wicked, and so on.
Remigius of Rheims (as quoted by Aquinas, AD 1274)AD 533
Catena Aurea by Aquinas
Arimathea is the same as Ramatha, the city of Helcana and Samuel, and is situated in the Chananitic country near Diospolis. This Joseph was a man of great dignity in respect of worldly station, but has the praise of much higher merit in God's sight, seeing he is described as righteous. Indeed he that should have the burial of the Lord's body ought to have been such, that he might be deserving of that office by righteous merit.
Or, otherwise; The linen is grown out of the ground, and is bleached to whiteness with great labour, and thus this signifies that His body which was taken of the earth, that is of a Virgin, through the toil of passion came to the whiteness of immortality.
When the Lord's body was buried, and the rest returned to their own places, the women alone, who had loved Him more attachedly adhered to Him, and with anxious care noted the place where the Lord's body was laid, that at fit time they might perform the service of their devotion to him.
And to this day the holy women, that is, the lowly souls of the saints, do the like in this present world, and with pious assiduity wait while Christ's passion is being completed.
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
From this also has prevailed in the Church the custom of celebrating the sacrifice of the altar not in silk, or in coloured robes, but in linen grown from the earth, as we read, was ordered by the Holy Pope Silvester.
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(non occ.) When the Evangelist had finished the order of the Lord's Passion and death, he treats of His burial.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Matthew 27:57 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Matthew 27:57 introduces Joseph of Arimathaea, a wealthy man and a previously unmentioned disciple of Jesus, who courageously steps forward at sundown on the day of the crucifixion. This verse marks a crucial transition from the public spectacle of Jesus' death to the solemn, yet divinely orchestrated, preparations for His burial, highlighting God's meticulous providence even in moments of profound sorrow and apparent defeat.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew employs several Literary Devices in this verse. There is profound Irony in the fact that while Jesus' closest public disciples had largely fled, it is a wealthy, previously secret follower who steps forward to honor His body. This contrasts the expected behavior of those who had publicly proclaimed allegiance with the unexpected courage of one who had kept his faith hidden. The mention of Joseph being "a rich man" serves as a direct Fulfillment of Prophecy, specifically Isaiah 53:9, which states the Messiah would be "with the rich in his death." This detail subtly reinforces Jesus' identity as the promised Suffering Servant. Furthermore, Joseph's emergence acts as a form of Character Development, revealing a depth of faith and courage that was previously unstated. His actions foreshadow the divine care and provision surrounding Jesus' burial, setting the stage for the empty tomb and the resurrection.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 27:57 powerfully illustrates the sovereign hand of God at work even in the darkest hours of human history. The emergence of Joseph of Arimathaea, a wealthy and influential man, at this precise moment is not coincidental but divinely orchestrated. His willingness to risk reputation, social standing, and ritual defilement to provide a proper burial for Jesus underscores that God's plan of redemption is meticulously fulfilled, down to the smallest details, including the burial of His Son. This verse highlights that genuine faith often manifests in unexpected ways and at the most critical junctures, challenging the notion that discipleship is always public or without cost. It reminds us that God uses individuals from all walks of life, with all their unique resources, to accomplish His redemptive purposes.
REFLECTION AND APPLICATION
Joseph of Arimathaea's story is a profound challenge to our understanding of discipleship. It reminds us that faith is not merely a private conviction but often calls for public, courageous action, especially when it is unpopular or carries personal risk. Joseph, a man of means and influence, could have easily remained silent, preserving his status. Yet, at the very moment when Jesus' public followers had scattered, Joseph stepped forward, demonstrating a deep love and commitment that transcended fear. His example encourages us to consider where our faith might be too private, too comfortable, or too fearful of association with Christ in a world that often rejects Him. It prompts us to reflect on how God might be calling us to use our unique resources—be it wealth, influence, time, or talent—for His kingdom, even if it means stepping out of our comfort zones and risking personal cost. Joseph's act was one of profound devotion, ensuring Jesus' body received honor in death, just as He deserved in life.
Questions for Reflection
FAQ
Why is Joseph of Arimathaea described as "rich" in this verse?
Answer: Matthew's description of Joseph as "rich" is highly significant for two primary reasons. First, it directly fulfills the prophecy found in Isaiah 53:9, which states concerning the Suffering Servant (the Messiah), "And they made his grave with the wicked, and with the rich in his death." Joseph's wealth enabled him to own a new, unused tomb (as mentioned in Matthew 27:60), ensuring that Jesus' burial aligned with this specific prophetic detail. Second, it highlights the unexpected nature of Joseph's discipleship. In a culture where wealth was often seen as a barrier to entering the kingdom of God (Matthew 19:23-24), Joseph's willingness to openly associate with a crucified criminal demonstrates a profound and genuine faith that transcended worldly status and fear.
CHRIST-CENTERED FULFILLMENT
Matthew 27:57, by introducing Joseph of Arimathaea, plays a vital role in the Christ-centered narrative, primarily by ensuring the proper burial of Jesus, which is an essential precursor to the resurrection. Joseph's act of providing a tomb for Jesus directly fulfills the ancient prophecy of Isaiah 53:9, demonstrating God's meticulous orchestration of every detail of His Son's redemptive work. This seemingly minor detail underscores the truth that Jesus, the Lamb of God, was not merely a victim but the divinely appointed sacrifice whose every step, including His death and burial, was part of God's plan for salvation. The fact that a rich, influential man, previously a secret disciple, steps forward at this critical juncture highlights the universal reach of Christ's call and the unexpected ways God uses individuals to accomplish His purposes. Joseph's courageous act of devotion foreshadows the ultimate triumph over death, as the body laid in his tomb would not remain there, but would rise again, confirming Jesus' victory over sin and the grave, as declared in Romans 6:9-10 and 1 Corinthians 15:3-4. His actions, born of love for the crucified Christ, point forward to the hope of resurrection that is central to the Christian faith, making the tomb not a final resting place, but a temporary holding place before the dawn of eternal life.