What does Matthew 27:27:57 say?

When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus' disciple:

What does Matthew 27:27:58 say?

He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered.

What does Matthew 27:27:59 say?

And when Joseph had taken the body, he wrapped it in a clean linen cloth,

What does Matthew 27:27:60 say?

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.

Matthew 27:57-66 · Matthew · Updated April 25, 2026

Burial of Jesus

Joseph of Arimathaea, a disciple of Jesus, requests Jesus' body from Pilate and places it in his own new tomb. The chief priests and Pharisees secure the tomb with a stone and set a watch to prevent Jesus' disciples from stealing the body.

Summary

The passage describes the Burial of Jesus, an event in the Gospel of Matthew that sets the stage for the resurrection. After Jesus' Crucifixion, a wealthy man named Joseph from Arimathaea, who is also a follower of Jesus, steps forward. Joseph approaches Pilate, the Roman governor, to request the body of Jesus for burial (Matthew 27:57-58). Pilate grants this request, allowing Joseph to take the body.

Joseph takes Jesus' body, wraps it in a clean linen cloth, and places it in a new tomb he owns, carved out of rock (Matthew 27:59-60). A large stone is rolled across the tomb's entrance, and Joseph leaves. Mary Magdalene and another Mary are present, sitting across from the tomb, witnessing these events (Matthew 27:61). The following day, the chief priests and Pharisees visit Pilate. They express concern that Jesus' disciples might steal the body and claim He has risen, as Jesus had predicted His resurrection after three days (Matthew 27:62-63). They request that the tomb be secured to prevent any tampering (Matthew 27:64).

Pilate agrees to their request, providing them with a guard to secure the tomb. The priests and Pharisees seal the stone and set a watch to ensure the tomb remains undisturbed (Matthew 27:65-66). The passage concludes with the tomb sealed and guarded, establishing a secure setting for the subsequent events. The passage in Matthew 27:57-66 primarily establishes the secure and deliberate Burial of Jesus, emphasizing the precautions taken by both His followers and His adversaries. Joseph of Arimathaea's actions, along with the sealing and guarding of the tomb, show the seriousness with which Jesus' death and burial were treated. These efforts ensure that the tomb's security is not merely a narrative detail but a crucial setup for the upcoming event of the resurrection. The description of the tomb and its sealing emphasizes the authenticity and miraculous nature of what follows, as even under these strict conditions, Jesus' resurrection occurs.

Chiastic structure

ⓘ

Matthew 27:57-60

“Joseph...wrapped it in a clean linen cloth, and laid it in his own new tomb”

Matthew 27:63

“After three days I will rise again”

Matthew 27:64-66

“made the sepulchre sure, sealing the stone, and setting a watch”

Both A and A' involve actions taken to secure Jesus' body, with A focusing on burial and A' on preventing resurrection claims.

Interpretation and theological stakes

The Catholic interpretation focuses on the sealed and guarded tomb as evidence of the divine power of Jesus' resurrection. This view argues that the precautions taken by the chief priests and Pharisees, including setting a watch and sealing the stone (verses 65-66), magnify the miraculous nature of the Empty Tomb. These measures meant to prevent tampering show that no human intervention could account for Jesus' rising. The emphasis is on the divine intervention required to break through these earthly barriers, reinforcing Jesus' divine nature and the fulfillment of His prophecy.

The Reformed Protestant perspective interprets the actions of the chief priests and Pharisees as a reflection of their disbelief and fear. Their request to secure the tomb (verses 62-64) illustrates their concern over Jesus' prediction of His resurrection. This interpretation suggests that their efforts to prevent deception inadvertently become the groundwork for validating Jesus' claims. The presence of the guards and the seal provides external Confirmation that the resurrection was not a result of human tampering. The focus is on the irony that their attempts to stop the spread of Jesus' message bolster the truth of His resurrection.

Considering both interpretations, the passage serves as a testimony to the resurrection's authenticity. The Catholic view emphasizes divine intervention, while the Reformed Protestant perspective shows the unwitting role of Jesus' opponents in affirming His prophecy. Together, they reveal a narrative where both divine purpose and human skepticism coalesce to produce an account of the resurrection. The text invites readers to reflect on how divine plans can unfold even amidst human doubt and opposition, affirming the inevitable fulfillment of Jesus' promises. The passage in Matthew 27:57-66 opens with Joseph of Arimathea taking Jesus' body, wrapping it in a clean linen cloth, and laying it in his own new tomb (Matthew 27:57-60). It closes with the chief priests and Pharisees securing the tomb by sealing the stone and setting a guard (Matthew 27:64-66). Between these bookends is the concern of the religious leaders about Jesus' prophecy that he would rise after three days (Matthew 27:63). This central event shows their fear of the implications of Jesus' resurrection, prompting them to take measures to prevent any claims of his rising. The placement of this concern at the center of the narrative emphasizes the tension between Jesus' promise and the leaders' attempts to thwart its perceived fulfillment.

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