Matthew 27:58
in Matthew 27He went to Pilate to ask for the body of Jesus, and Pilate ordered that it be given to him.
BSB
The same verse in ASV and KJV ▾
ASV
this man went to Pilate, and asked for the body of Jesus. Then Pilate commanded it to be given up.
KJV
He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered.
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This verse in Matthew 27
Commentary
11 notes on this verseHe 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.
The record, by era
The Church Fathers2 voices
(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.
"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.
The Medieval Church2 voices
When the even was come, there came a rich man of Arimathea, named Joseph, who also himself was Jesus' disciple: he went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered. And when Joseph had taken the body, …
Then the obtaining is treated; and first, the petition is set forth; second, the granting. "He went to Pilate and asked for the body of Jesus." And he is commended because he went. There follows the granting: "then Pilate commanded that the body should be …
The Puritans and the Awakening1 voice
He went to Pilate,....
5 more voices on this verse
The Puritans and the Awakening1 voice
Both Jews and Gentiles were obnoxious to the judgment of God, and concluded under sin, and Christ was to be the Saviour both of Jews and Gentiles; and therefore Christ was brought into the judgment both of Jews and Gentiles, and both had a hand in his death.
The Nineteenth Century4 voices
Begged the body - That he might bury it honorably otherwise, by the Jewish customs, he would have either been burned, or buried in the common place appointed for executed criminals.
These verses contain the history of our Lord Jesus Christ’s burial. There was yet one thing needful in order to make it certain that our Redeemer accomplished that great work of redemption which he undertook. That holy body, in which he bore our sins on the cross, must actually be laid in the grave, and rise again. His resurrection was to be the seal and headstone of all the work. The infinite wisdom of God foresaw the objections of unbelievers and infidels and provided against them. Did the Son of God really die? Did he really rise again? Might there not have been some delusion as to the reality of his death? Might there not have been imposition or deception, as to the reality of his resurrection? All these and many more objections would doubtless have been raised if opportunity had been given. But he who knows the end from the beginning prevented the possibility of such objections being made. By his overruling providence he ordered things so that the death and burial of Jesus were placed beyond a doubt. Pilate gives consent to his burial; a loving disciple wraps the body in linen and lays it in a new tomb hewn out of a rock, “wherein was never man yet laid.” The chief priests themselves set a guard over the place where his body was deposited. Jews and Gentiles, friends and enemies, all alike testify to the great fact that Christ did really and actually die and was laid in a grave. It is a fact that can never be questioned. He was really “bruised”; he really “suffered”; he really “died”; he was really “buried.” Let us mark this well: it deserves recollection. Let us learn for one thing from these verses that our Lord Jesus Christ has friends of whom little is known. We cannot have a more striking example of this truth than we see in the passage now before us. A man named Joseph, of Arimathea, comes forward when our Lord was dead and asks permission to bury him.
These verses contain the history of our Lord Jesus Christ’s burial. There was yet one thing needful in order to make it certain that our Redeemer accomplished that great work of redemption which he undertook. That holy body, in which he bore our sins on the cross, must actually be laid in the grave, and rise again. His resurrection was to be the seal and headstone of all the work. The infinite wisdom of God foresaw the objections of unbelievers and infidels and provided against them. Did the Son of God really die? Did he really rise again?
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
He went to Pilate - Because no one had a right to remove the body but by authority of the magistrate. Jesus was condemned to be crucified, usually a long and most bitter death, and in common cases it would have been unlawful to have removed the body so soon.
The words behind it
14 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| οὗτος | houtos | He | G3778 → | 1381 times |
| προσελθὼν | proselthon | having gone | G4334 → | 86 times |
| τῷ | to | <the> | G3588 → | 19766 times |
| Πιλάτῳ | pilato | to Pilate | G4091 → | 55 times |
| ᾐτήσατο | etesato | asked for | G154 → | 70 times |
| τὸ | to | the | G3588 → | 19766 times |
| σῶμα | soma | body | G4983 → | 142 times |
| τοῦ | tou | <the> | G3588 → | 19766 times |
| Ἰησοῦ. | iesou | of Jesus. | G2424 → | 908 times |
| τότε | tote | Then | G5119 → | 160 times |
| ὁ | ho | <the> | G3588 → | 19766 times |
| Πιλᾶτος | pilatos | Pilate | G4091 → | 55 times |
| ἐκέλευσεν | ekeleusen | commanded it | G2753 → | 25 times |
| ἀποδοθῆναι | apodothenai | to be given up | G591 → | 48 times |
οὗτοςHe
houtosG3778 →1381 times
προσελθὼνhaving gone
proselthonG4334 →86 times
τῷ<the>
toG3588 →19766 times
Πιλάτῳto Pilate
pilatoG4091 →55 times
ᾐτήσατοasked for
etesatoG154 →70 times
τὸthe
toG3588 →19766 times
σῶμαbody
somaG4983 →142 times
τοῦ<the>
touG3588 →19766 times
Ἰησοῦ.of Jesus.
iesouG2424 →908 times
τότεThen
toteG5119 →160 times
ὁ<the>
hoG3588 →19766 times
ΠιλᾶτοςPilate
pilatosG4091 →55 times
ἐκέλευσενcommanded it
ekeleusenG2753 →25 times
ἀποδοθῆναιto be given up
apodothenaiG591 →48 times
A shaded row is a word that stands 400 times or fewer in the Bible.
Where this verse is studied
On this page
Studies18
About Matthew

This page draws on 10 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); J.C. Ryle, Expository Thoughts on the Gospels: Matthew; Jerome, Catena Aurea by Aquinas; Jerome, Commentary on Matthew; John Chrysostom, Homily on the Gospel of Matthew 88; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Theophylact of Ohrid, Commentary on Matthew and Thomas Aquinas, Commentary on Matthew.
