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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.
Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
This is no casual mention of the circumstances that the body was wrapped in clean linen, and laid in a new tomb, and a great stone rolled to the mouth, but that every thing touching the body of Jesus is clean, and new, and very great.
Origen of AlexandriaAD 253
COMMENTARY ON MATTHEW 143
"He wrapped it in a clean linen shroud and put it in a new tomb" where no one was buried, thus preserving the body of Jesus for its glorious resurrection. But I think that this shroud was much cleaner from the time it was used to cover Christ's body than it ever had been before. For the body of Jesus retained its own integrity, even in death, so that it cleansed everything it touched and renewed even the new tomb which had been cut from rock.
Origen of AlexandriaAD 253
COMMENTARY ON MATTHEW 143
We say, therefore (lest this passage be understood crudely), that he who said "we were buried with Christ through baptism" and we have risen with him is himself buried after Christ and with Christ in the new, spiritual tomb cut from rock. Furthermore, all who are buried with Christ in baptism, so that they may also rise with him from the new tomb, belong to the "firstborn from the dead who holds primacy in all things." Joseph did not roll many stones over the entrance to the tomb but only one "great" stone. [This stone] was greater than the power of those who lay in wait but not greater than the power of the angels who descended from heaven and removed the stone and sat on it. For all things which surround the body of Jesus are thereby clean and new and not simply "great" but surpassingly great.
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
(Verse 59.) And taking the body, Joseph wrapped it in a clean linen cloth. Through the simple burial of the Lord, the ambition of the rich is condemned, who cannot even be without riches in their tombs. However, we can understand spiritually and also feel that the body of the Lord should be wrapped not in gold, gems, and silk, but in pure linen cloth; although this also signifies that he wrapped Jesus in a clean linen cloth, who received him with a pure mind.
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.
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.
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SUMMARY
Matthew 27:59 describes Joseph of Arimathea's reverent act of taking Jesus' body from the cross and preparing it for burial. This verse marks a crucial transition from the crucifixion to the interment, highlighting the immediate aftermath of Christ's death and the meticulous care given to His physical remains by a devout, albeit previously discreet, follower, ensuring a dignified burial.
CONTEXT
Literary Context: Matthew 27:59 immediately follows the profound and climactic account of Jesus' crucifixion and death (Matthew 27:32-56), and the subsequent miraculous events that accompanied it, such as the tearing of the temple veil, the earthquake, and the resurrection of saints (Matthew 27:51-53). The preceding verses detail the centurion's confession, the presence of women disciples, and the reality of Jesus' physical death. This verse introduces Joseph of Arimathea, a new character in Matthew's narrative, whose actions facilitate the burial, thus setting the stage for the empty tomb and resurrection accounts in the subsequent chapter (Matthew 28). It transitions the narrative from public execution to private, solemn preparation.
Historical & Cultural Context: Jewish law, particularly as articulated in Deuteronomy 21:22-23, mandated that the bodies of those executed, especially by hanging or crucifixion, be buried before sundown on the day of death to avoid defiling the land. This was particularly urgent as the Sabbath (and Passover, a high holy day) was approaching at sundown on Friday. Crucified bodies were often left on crosses as a deterrent or thrown into common graves, but Roman authorities could grant permission for burial upon request. Joseph of Arimathea's request to Pilate was therefore a necessary and courageous act, risking social ostracization and political repercussions for associating with a condemned criminal. The use of a "clean linen cloth" and a private tomb, as we see in the following verses, indicates a burial of honor, not the typical treatment for a crucified criminal.
Key Themes: This verse contributes to several overarching themes within Matthew's Gospel and the broader biblical narrative. It underscores the reality of Jesus' death, a foundational truth for the subsequent resurrection, as emphasized in passages like 1 Corinthians 15:3-4. Joseph's actions also demonstrate divine providence at work, as God uses an unexpected and previously unmentioned disciple to ensure a proper burial, fulfilling the prophecy in Isaiah 53:9 that the Messiah would be "with the rich in his death." Furthermore, it highlights the courage and devotion of discipleship, even in the face of fear and danger, contrasting with the flight of many other disciples described earlier in the passion narrative. The respectful handling of Jesus' body also speaks to the dignity of the Messiah, even in His humiliation.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew employs several literary devices in this concise verse. Contrast is evident in the stark difference between the public, brutal, and humiliating crucifixion and the private, reverent, and dignified handling of Jesus' body by Joseph. This contrast underscores the profound irony of the Messiah's death. The detail of the "clean linen cloth" serves as Symbolism, representing purity, honor, and the sacredness of the deceased, even one executed as a criminal. It also subtly foreshadows the newness of the tomb and the purity of the resurrected Christ. Finally, the entire scene functions as Foreshadowing, setting the stage for the resurrection. The meticulous burial of a truly dead body makes the subsequent discovery of the empty tomb and the resurrection all the more powerful and undeniable.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 27:59 is a pivotal verse that bridges the reality of Christ's death with the anticipation of His resurrection. Joseph of Arimathea's act of taking and carefully wrapping Jesus' body underscores the physical reality of the crucifixion, which is a non-negotiable truth for the Christian faith. This careful preparation ensures that there can be no doubt about the actual death of Jesus, thereby validating the miraculous nature of His subsequent resurrection. The dignity afforded to Jesus' body, even in death, speaks to His inherent worth and divine status, despite the ignominy of the cross. This act of compassion and courage by Joseph also serves as a testament to the quiet, yet profound, work of God's providence, fulfilling prophecy and preparing the way for the ultimate triumph over death.
REFLECTION AND APPLICATION
Matthew 27:59 invites us to reflect on the nature of true discipleship and the profound significance of Jesus' death. Joseph of Arimathea, a man of standing and a secret disciple, steps out of the shadows at the most dangerous moment, demonstrating remarkable courage and devotion. His act reminds us that God often uses unexpected individuals in critical moments, and that genuine faith is demonstrated not just in public declarations but also in quiet acts of service and compassion, especially when it is costly. This verse challenges us to consider our own willingness to identify with Christ, even when it is unpopular or risky. Furthermore, the meticulous care given to Jesus' body, despite His public humiliation, teaches us the inherent dignity of the human body, created in God's image, and the importance of reverent handling of the deceased. It sets a powerful example of compassion and respect, even for those who have been scorned by the world.
Questions for Reflection
FAQ
Who was Joseph of Arimathea, and why was his role significant?
Answer: Joseph of Arimathea was a wealthy and respected member of the Jewish council, the Sanhedrin, who was also a secret disciple of Jesus. His role was profoundly significant because, at a time when most disciples had fled, he bravely approached Pontius Pilate to request Jesus' body for burial. This act was crucial for several reasons: it ensured Jesus received a dignified burial rather than being left on the cross or thrown into a common grave, it fulfilled the prophecy in Isaiah 53:9, and it confirmed the reality of Jesus' death, which is foundational for the truth of His resurrection. His courage and devotion underscore that God often uses unexpected individuals to accomplish His divine purposes.
Why was it necessary to bury Jesus' body so quickly?
Answer: It was necessary to bury Jesus' body quickly due to Jewish law and the approaching Sabbath. According to Deuteronomy 21:22-23, the body of an executed person had to be buried before sundown on the day of death to avoid defiling the land. As Jesus was crucified on a Friday, sundown marked the beginning of the Sabbath (and likely the Passover Sabbath, a "high day" as mentioned in John 19:31), making the burial an urgent matter. This urgency explains why Joseph acted swiftly to secure the body and place it in his own newly hewn tomb, which was conveniently nearby.
CHRIST-CENTERED FULFILLMENT
Matthew 27:59, detailing Joseph of Arimathea's reverent act of taking and wrapping Jesus' body, is profoundly Christ-centered in its implications. This meticulous burial underscores the undeniable reality of Christ's physical death, a cornerstone of the Gospel message. Without a real death, there could be no real resurrection. Joseph's actions ensure that Jesus' body was indeed laid in a tomb, setting the stage for the triumphant discovery of the empty tomb on the third day, as recorded in Matthew 28:6. The "clean linen cloth" and the honorable burial, though seemingly a final act of defeat, paradoxically fulfill prophecy (e.g., Isaiah 53:9) and affirm Jesus' true identity as the Messiah, even in death. His burial was not the end, but the necessary prelude to His victory over sin and death, a victory confirmed by His bodily resurrection, which is the hope of all believers (1 Corinthians 15:20-22). Thus, this verse, while somber, points directly to the power of God manifested in Christ's resurrection and the promise of new life for all who believe in Him (Romans 6:4).