ACC ~ Matthew 27 v57 - 66

OVERVIEW:

Joseph of Arimathea exposed himself to death, taking upon him the enmity of all, due to his affection for Jesus. He not only dared to ask for the body but also did not desist until he obtained it. Let us men imitate the noble spirit and courage of the women who were near to Jesus in his time of trial! Even as they had ministered to him when he was alive, now they exposed their lives to danger when he was dead. Since the sepulcher was sealed, there could be no unfair dealing. So then the proof of Jesus’ resurrection has become incontrovertible precisely by what his enemies themselves have secured (CHRYSOSTOM). The Gospel writer speaks of Joseph’s wealth not to boast but to explain how Joseph was able to obtain the body of Jesus. The tomb in which he was placed could represent the virgin womb of Mary (JEROME). Both the linen in which the body of Jesus was wrapped and the new tomb in which he was laid were preserved by the power of the body of Jesus (ORIGEN). The linen in which Christ was wrapped represents the church, which was expanded to include the Gentiles in the revelation given to Peter where clean and unclean animals are lowered before him on a linen sheet (HILARY OF POITIERS).

27:57-60 | Joseph of Arimathea Buries Jesus

JOSEPH TOOK THE BODY TO HIS OWN NEW TOMB

CHRYSOSTOM: This was Joseph of Arimathea, who had been hiding his discipleship up to this time. Now, however, he had become very bold after the death of Christ. Joseph was not an obscure person. He was highly visible, a member of the council and highly distinguished. From this it becomes clear that he was a man of special courage. For he exposed himself to death, taking upon him the enmity of all by his affection for Jesus. He not only dared to ask for the body, but he did not desist until he obtained it. He did more than receive it and bury it in a splendid manner. He even laid it in his own new tomb. Joseph thereby showed both his love and his courage. This did not occur randomly or without purpose. It occurred so that there should not be any unsupported suspicion that one had risen instead of another. THE GOSPEL OF MATTHEW, HOMILY 88.2. [1]

[1] PG 58:778; NPNF 1 10:522.

OBTAINING THE TOMB

JEROME: 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.” [1] 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,” [2] and so on. COMMENTARY ON MATTHEW 4.27.57. [3]

[1] Mk 15:43; Lk 23:50.

[2] Ps 1:1.

[3] CCL 77:277-78.

THE CLEAN LINEN SHROUD

ORIGEN: “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. COMMENTARY ON MATTHEW 143. [1]

[1] GCS 38.2:296.

THE NEW TOMB

JEROME: 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. COMMENTARY ON MATTHEW 4.27.59-60. [1]

[1] CCL 77:278.

THE ACTS OF JOSEPH OF ARIMATHEA

HILARY OF POITIERS: 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. [1] 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. [2] 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. ON MATTHEW 33.8. [3]

[1] The sheet full of animals of all sorts that is shown to Peter in a vision (Acts 10:11-12) symbolizes, according to Hilary, the church that takes into itself people of all races and conditions. By analogy, the sheet that wraps Jesus is a symbol of the church.

[2] Rom 6:4; Col 2:12.

[3] SC 258:256-58.

THE GREAT STONE

ORIGEN: 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 [1] 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.” [2] 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. [3] For all things which surround the body of Jesus are thereby clean and new and not simply “great” but surpassingly great. [4] COMMENTARY ON MATTHEW 143. [5]

[1] Rom 6:4; Col 2:12.

[2] Col 1:18.

[3] Mt 28:2.

[4] Mk 16:4.

[5] GCS 38.2:296-97.

27:61 | Mary Magdalene and the Other Mary

THE NOBLE SPIRIT OF THE WOMEN

CHRYSOSTOM: For what purpose do the two Marys wait beside the sepulcher? As yet they did not fully know his greatness. They had brought ointments. They were waiting at the tomb, so that if the madness of the civil authorities should relax, they might go and care for the body. Do you see these women’s courage? See their depth of affection? See their noble spirit in providing? See their noble spirit even to death?

Let us men imitate these women! Let us not forsake Jesus in times of trial! These women exposed their lives so much for him even when he was dead, even as they had spent so much for him when he was alive. But we men, I repeat, neither feed him when hungry nor clothe him when naked. Seeing him begging, we pass him by. And yet if we might really behold him in the neighbor, we would divest ourselves of all our goods. THE GOSPEL OF MATTHEW, HOMILY 88.2-3. [1]

[1] PG 58:778; NPNF 1 10:522.

27:62-63 | The Priests and the Pharisees Go to Pilate

WE REMEMBER WHAT THE IMPOSTOR SAID

CHRYSOSTOM: But note carefully the disciples’ love of truth. They do not conceal from their reader what was said by their enemies. They call Jesus an impostor. Note the contrast between the savagery of the authorities and the simple and truthful disposition of the disciples. Not even at his death did the authorities surrender their anger. THE GOSPEL OF MATTHEW, HOMILY 89.1. [1]

[1] PG 58:781; NPNF 1 10:525.

I WILL RISE AGAIN

CHRYSOSTOM: But is it worthwhile to inquire concerning that point also where he said, “After three days I rise again”? His detractors clearly understood this saying. Even if they did not grasp the metaphor of Jonah, they remembered this. [1] THE GOSPEL OF MATTHEW, HOMILY 89.1. [2]

[1] Chrysostom’s affirmation is surprising at first sight, given that in Matthew 16:21 Jesus preannounces his resurrection after three days. It is explained with reference to saphōs (“openly, publicly”). In fact, Jesus had on other occasions spoken of his resurrection, addressing only his disciples, and only with regard to Jonah had he publicly preannounced the resurrection (Mt 12:40).

[2] PG 58:781; NPNF 1 10:525.

27:64-66 | Securing the Tomb

THE SECURED SEPULCHER PROVES THE RESURRECTION

CHRYSOSTOM: Everywhere deceit recoils upon itself and against its will supports the truth. Observe: It was necessary to believe that he died, and that he rose again, and that he was buried and that all these things were brought to pass by his enemies. Note, at any rate, these words bearing witness to every one of these facts. “We remember that that deceiver said, when he was yet alive” (he was therefore now dead), “ ‘After three days I rise again.’ Command therefore that the sepulcher be sealed” (he was therefore buried), “lest his disciples come and steal him away.” Since the sepulcher was sealed, there could be no funny business. So then the proof of his resurrection has become incontrovertible by what they themselves have put forward. For because the tomb was sealed, there was no deceitfulness at work. But if there was no sleight of hand and the sepulcher was found empty, it is clear that he has risen, plainly and incontrovertibly. Do you see how even against their will his enemies contend for the proof of the truth? THE GOSPEL OF MATTHEW, HOMILY 89.1. [1]

[1] PG 58:781; NPNF 1 10:525.

MAKE IT AS SECURE AS YOU CAN

CHRYSOSTOM: What then does Pilate reply? “You have a guard of soldiers; go, make it as secure as you can.” Then what? “So they went and made the sepulcher secure by sealing the stone and setting a guard.” Pilate takes every precaution to ensure the seal, so that even the soldiers could not commit fraud. His orders say, “Seal it as secure as you can, so that even you may not have it in your power to blame others.” For if the soldiers were not checked by their sealing, someone might have claimed that the soldiers themselves could have given up the body to be stolen. Although this would have been highly improbable, yet nevertheless, since they had earlier cast aside shame, so in this case they might have done so. Thus even this possibility was cut off, which might have otherwise given the disciples opportunity to feign the history concerning his resurrection. But now having themselves made it sure, they are not able to say so much as this. THE GOSPEL OF MATTHEW, HOMILY 89.1. [1]

[1] PG 58:781-82; NPNF 1 10:525.

HISTORICAL EVIDENCE ENHANCED

JEROME: It would not have sufficed for the chief priests, scribes and Pharisees to have crucified the Lord our Savior if they had not also guarded the tomb, called in the military, sealed the entrance and, as far as they were able, resisted the resurrection. Their concern for these details serves only to advance our faith; the greater their precautionary care, the more fully is revealed the power of the resurrection. Thus he was buried in a new tomb cut from rock. If the tomb had been constructed from a mound of stones, it could have been said that his body was excavated from underneath the stones and secretly removed. That he had to be buried in a sepulcher is also shown by the prophecy which says, “He will dwell in a deep cave cut from the strongest rock,” and again, two verses further: “You will see the king in his glory.” [1] COMMENTARY ON MATTHEW 4.27.64. [2]

[1] Is 33:16-17.

[2] CCL 77:279.

I WILL RAISE IT UP

ORIGEN: It is reasonable to ask the chief priests who approached Pilate the following line of questions. Tell us, for what purpose do you think Jesus said, “Destroy this temple and in three days I will raise it up”? [1] Was he speaking about the death and resurrection “of his body” [2] or about the destruction and reconstruction of the temple? If you thought that he was speaking of his resurrection, why did you testify against him because he had said, “I am able to destroy this temple and in three days to rebuild it”? [3] If, however, you thought that he was speaking of the temple, as you have testified, then how do you know that he meant “after three days” he would be raised from the dead? See then how Christ exposes their impiety with their own words. [4] Through their words, the chief priests condemn their own testimony, for understanding truly that Christ was speaking of his resurrection, they deliberately twisted his meaning to make it seem like he was speaking of the destruction and reconstruction of that inanimate temple. COMMENTARY ON MATTHEW 145. [5]

[1] Jn 2:19.

[2] Jn 2:21.

[3] Mt 26:61.

[4] Origen recognizes a contradiction in the actions of the chief priests in that they first used the words of Jesus regarding the destruction and rebuilding of the temple to accuse and condemn him without taking into account that Jesus, speaking of the temple, had alluded to his death and resurrection, and then employed precisely this meaning of his words with Pilate. One could object that, as we have seen on p. 301, n. 17, the priests could have drawn Jesus’ prophecy regarding his resurrection from his words about Jonah rather than those of the temple.

[5] GCS 38.2:297-98.

THAT IMPOSTER

ORIGEN: What do you say, chief priest? Do you really think that Christ said to his men “after three days I will rise again” [1] and then secretly commanded them to steal his body during the night and to tell everyone that he had risen from the dead after three days? [2] Yet it is manifestly incredible that after giving such great moral instruction to all peoples and after demonstrating such great power throughout all of Judea, he would then turn and deceive his disciples. Even they would find fault with their commander and therefore refuse to do his bidding, most especially in view of the danger which would have threatened them from the people if they had confessed the man just crucified to be both their teacher and the Messiah. But if it is hardly believable for him to have said such a thing to his disciples, see if it is not more logical to believe that just as he performed great miracles and predicted that his gospel would be preached “to the ends of the earth,” [3] that his disciples “would stand before rulers and kings” [4] and that “Jerusalem would be destroyed by an army,” [5] so also did he predict his resurrection when he said “destroy this temple and in three days I will raise it up.” Indeed, it was for that reason that the chief priests and Pharisees said to Pilate, “That imposter said, while he was still alive, ‘after three days I will rise again.’ ” [6] COMMENTARY ON MATTHEW 145. [7]

[1] Mk 8:31.

[2] This consideration of Origen also appears ill-fitted because the priests warned Pilate that Jesus’ body may be stolen by the disciples without instruction from Jesus.

[3] Mt 26:13.

[4] Mk 13:9.

[5] Lk 21:20, 24.

[6] Mt 27:63.

[7] GCS 38.2:298.