TRV
Translation
King James Version
And 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.
Complete Jewish Bible
and laid it in his own tomb, which he had recently had cut out of the rock. After rolling a large stone in front of the entrance to the tomb, he went away.
Berean Standard Bible
and 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.
American Standard Version
and 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.
World English Bible Messianic
and laid it in his own new tomb, which he had cut out in the rock, and he rolled a great stone to the door of the tomb, and departed.
Geneva Bible (1599)
And put it in his new tombe, which he had hewen out in a rocke, and rolled a great stone to the doore of the sepulchre, and departed.
Young's Literal Translation
and 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;
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In the KJVVerse 24,190 of 31,102
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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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 60) And he placed it in his new tomb, which he had cut out of the rock, and rolled a great stone to the entrance of the tomb and went away. The new tomb could be understood as a symbol that after the resurrection, being mistaken for someone else among the other bodies that remained, would not have occurred. It can also represent the virgin womb of Mary: the stone placed at the entrance, and the large stone, showing that the tomb could not be opened without the help of many people.
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 27:60 meticulously details the burial of Jesus Christ in the new tomb of Joseph of Arimathea. This verse highlights the secure and permanent nature of the burial site—a tomb hewn out of solid rock and sealed with a massive stone—underscoring the undeniable reality of Jesus' death and providing a crucial foundation for the miraculous event of His resurrection. It also subtly emphasizes the courageous and devoted act of Joseph, a wealthy disciple, in providing a dignified resting place for his Lord.
CONTEXT
Literary Context: This verse immediately follows the crucifixion and death of Jesus Christ, as recorded in Matthew 27:50-56. The preceding verses describe the cosmic signs accompanying His death (darkness, earthquake, torn temple veil) and the confession of the centurion. Matthew 27:57-59 introduces Joseph of Arimathea, a rich man and disciple, who boldly requests Jesus' body from Pontius Pilate. Verse 60 then describes the actual placement of the body in the tomb and its sealing. This precise detailing of the burial sets the stage for the subsequent accounts of the tomb being guarded (Matthew 27:62-66) and the climactic resurrection on the third day, making the security of the tomb a pivotal element in the narrative's integrity.
Historical & Cultural Context: Jewish burial customs in the 1st century required a body to be buried quickly, typically on the day of death, especially before sundown, as the Sabbath was approaching (Passover Sabbath in this case). Wealthy individuals often prepared rock-cut tombs, which were more permanent and secure than simple graves dug in the earth. These tombs were frequently carved into hillsides, featuring an entrance that could be sealed with a large, circular stone rolled into a groove. The "new tomb" aspect is significant; a tomb that had never been used before would prevent any confusion regarding whose body was interred there, further validating the unique nature of Jesus' burial. Joseph of Arimathea's act was culturally risky, as touching a dead body made one ceremonially unclean, and associating with a crucified criminal could bring social and political repercussions, especially for a prominent member of the Sanhedrin.
Key Themes: Matthew 27:60 contributes significantly to several key themes within the Gospel of Matthew and the broader biblical narrative. Firstly, it underscores the Authenticity and Finality of Jesus' Death, providing irrefutable evidence that Jesus truly died, which is foundational for understanding the power of His subsequent resurrection. The meticulous description of the tomb's security—"hewn out in the rock" and sealed with a "great stone"—preempts any claims that Jesus merely swooned or that His body was stolen, solidifying the miraculous nature of the empty tomb described in Matthew 28:1-7. Secondly, the verse highlights the Fulfillment of Prophecy, particularly Isaiah 53:9, which foretold that the Messiah would be "with the rich in his death." Joseph of Arimathea, a rich man, providing his own new tomb, directly fulfills this ancient prediction. Lastly, it showcases Joseph's Courage and Devotion, as he risked his reputation and position to honor Jesus' body, demonstrating profound faith in a moment when most disciples had fled or were in despair, echoing the call to discipleship found throughout Matthew's Gospel.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 27:60 employs several literary devices to enhance its impact and significance. The most prominent is Emphasis, particularly on the security and finality of Jesus' burial. Phrases like "hewn out in the rock" and "great stone" are not mere descriptive details; they serve to underscore the impossibility of human intervention in the tomb's contents, thereby magnifying the miracle of the resurrection. This emphasis creates a dramatic tension, as the seemingly impenetrable tomb will soon be revealed as empty. There is also an element of Irony in the meticulous sealing of the tomb. Human efforts to secure the grave and prevent any potential deception unwittingly serve to authenticate the resurrection, as the very measures taken to ensure Jesus' body remained inside only highlight the divine power that caused it to disappear. Furthermore, the "new tomb" can be seen as Symbolism, representing purity and separation, fitting for the sinless Lamb of God. It also subtly foreshadows the "new creation" and "new life" that would emerge from Christ's death and resurrection, making the tomb a paradoxical womb of new beginnings.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 27:60, in its detailed account of Jesus' burial, is profoundly significant for Christian theology. It establishes the undeniable reality of Jesus' death, a prerequisite for the resurrection and the atoning work of Christ. The secure, rock-hewn tomb and the great stone ensure that no one could claim Jesus merely swooned or that His body was stolen, thus validating the miraculous nature of the empty tomb and the subsequent resurrection. This fulfillment of prophecy (Isaiah 53:9) demonstrates God's sovereign control over history and His faithfulness to His word, even in moments of apparent defeat. The burial also signifies Christ's descent into death, fully experiencing the human condition, before His triumphant ascent. It is a vital link in the chain of events that constitutes the Gospel message, confirming that the One who died for our sins was truly buried and truly rose again, offering hope for our own resurrection and new life.
REFLECTION AND APPLICATION
The burial of Jesus, as described in Matthew 27:60, serves as a powerful reminder that even in moments of profound darkness and apparent finality, God's sovereign plan is meticulously unfolding. Joseph of Arimathea's courageous act, providing his own new tomb, exemplifies selfless devotion and faith that acts boldly even when it is unpopular or risky. His willingness to identify with a crucified criminal, risking his social standing and ritual purity, challenges believers today to consider the cost of discipleship and the importance of honoring Christ publicly, even in the face of societal disapproval. This verse also underscores the essential truth that the reality of Christ's death is foundational to the power of His resurrection. Without a real death, there could be no real victory over sin and death, and thus no hope for our own new life in Him. It invites us to trust in God's ultimate victory, even when circumstances seem bleak, knowing that what appears to be an end is often just a pause before a glorious new beginning.
Questions for Reflection
FAQ
Why was it important that Jesus was buried in a "new tomb"?
Answer: The fact that Jesus was buried in a "new tomb" that had never been used before (Matthew 27:60) is crucial for several reasons. Firstly, it ensured there could be no confusion about whose body was missing when the tomb was found empty. If other bodies had been present, skeptics could have claimed that the wrong body was taken or that Jesus' body was simply misplaced among others. Secondly, the "newness" of the tomb, in a symbolic sense, aligns with the purity of Christ, who was without sin, and foreshadows the new creation and new life that His resurrection would bring. It emphasizes the uniqueness of His burial and resurrection.
What was the significance of rolling a "great stone" to the door of the sepulchre?
Answer: The "great stone" (Matthew 27:60) served as a heavy, formidable seal for the tomb's entrance. Its size and weight would have made it extremely difficult for a few individuals to move, thus ensuring the security of the burial site. This detail is crucial because it highlights the impossibility of the disciples stealing the body, as later falsely claimed by the Jewish authorities (Matthew 28:11-15). The presence of such a large stone, combined with the Roman guard placed at the tomb (Matthew 27:62-66), provides irrefutable evidence that Jesus' resurrection was a supernatural event, as only divine power could have caused the stone to be rolled away (Matthew 28:2).
CHRIST-CENTERED FULFILLMENT
Matthew 27:60, describing the burial of Jesus, is not merely a historical detail but a pivotal moment in the Christ-centered narrative of redemption. The burial confirms the reality of Christ's death, which is indispensable for the efficacy of His atonement. Just as the grain of wheat must fall into the earth and die to bear much fruit (John 12:24), so Christ's burial signifies His complete descent into death, conquering it from within. His placement in a "new tomb" (Matthew 27:60) foreshadows the new life and new covenant He inaugurates, where believers are "buried with him by baptism into death" so that they "might walk in newness of life" (Romans 6:4). The sealed tomb, seemingly a sign of finality, becomes the stage for the greatest divine intervention, proving Christ's victory over death and the grave. The empty tomb, a direct consequence of this burial, is the ultimate proof that Jesus is indeed the "firstfruits of those who have fallen asleep" (1 Corinthians 15:20), guaranteeing the future resurrection of all who believe in Him. Thus, the burial is not an end, but the essential prelude to Christ's glorious triumph and the promise of eternal life for all humanity.