Matthew 27:60 Study Bible: and placed 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.

◄ Matthew 27:60 ►

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.

Study Bible

and placed it
The act of placing Jesus' body in the tomb is significant, as it fulfills the Jewish burial customs of the time, which required a proper and respectful handling of the deceased. The Greek word used here, "ἔθηκεν" (ethēken), implies a deliberate and careful action, reflecting Joseph of Arimathea's devotion and reverence for Jesus. This act of placing also symbolizes the transition from death to the promise of resurrection, a cornerstone of Christian faith.

in his own new tomb
The phrase "in his own new tomb" highlights the personal sacrifice and devotion of Joseph of Arimathea. The tomb being "new" indicates that it was unused, fulfilling the prophecy in Isaiah 53:9 that the Messiah would be with a rich man in his death. The Greek word "καινῷ" (kainō) for "new" suggests something fresh and unused, symbolizing purity and the new covenant established through Christ's death and resurrection.

that he had cut out of the rock
This phrase emphasizes the effort and resources Joseph invested in preparing the tomb. Tombs hewn from rock were typically reserved for the wealthy, indicating Joseph's status and the honor he bestowed upon Jesus. The act of cutting the tomb from rock, "λαξευτὸν" (laxeuton), signifies permanence and strength, reflecting the enduring nature of Christ's victory over death.

Then he rolled a great stone
The rolling of a "great stone" across the tomb's entrance was a common practice to protect the body from animals and grave robbers. The Greek word "μεγάλην" (megalēn) for "great" underscores the stone's size and weight, symbolizing the seemingly insurmountable barrier of death that Jesus would overcome. This act also sets the stage for the miraculous resurrection, as the stone would later be found rolled away.

across the entrance of the tomb
The entrance of the tomb, "θύραν" (thyran), serves as a physical and symbolic threshold between life and death. By sealing the entrance, Joseph ensures the sanctity of Jesus' resting place, yet it also foreshadows the opening of the way to eternal life through Christ's resurrection. The entrance represents the barrier that sin and death posed, which Jesus would ultimately conquer.

and went away
Joseph's departure, "ἀπῆλθεν" (apēlthen), signifies the completion of his task and the beginning of a period of waiting and uncertainty for Jesus' followers. This moment of departure invites reflection on the faith and hope required to trust in God's promises, even when the outcome is unseen. It also highlights the human aspect of the narrative, as those who loved Jesus had to leave Him in the tomb, trusting in God's greater plan.

Persons / Places / Events

1. Joseph of Arimathea
A wealthy disciple of Jesus who provided his own new tomb for Jesus' burial. His actions fulfilled the prophecy of Isaiah 53:9, which speaks of the Messiah being buried with the rich.

2. The Tomb
A new tomb hewn out of rock, signifying purity and the fulfillment of prophecy. It was a place of temporary rest for Jesus' body before His resurrection.

3. The Stone
A large stone rolled across the entrance of the tomb, symbolizing the finality of death and the security measures taken to prevent tampering with Jesus' body.

4. The Burial of Jesus
This event marks the transition from Jesus' crucifixion to His resurrection, highlighting the reality of His death and the hope of His resurrection.

5. The Setting
The tomb was located in a garden near the site of the crucifixion, emphasizing the proximity of death and new life.

Teaching Points

The Courage of Discipleship
Joseph of Arimathea's boldness in asking for Jesus' body teaches us about the courage required to be a disciple, especially in times of adversity.

The Fulfillment of Prophecy
Recognizing how Jesus' burial fulfills Old Testament prophecy strengthens our faith in the reliability of Scripture.

The Reality of Death and Hope of Resurrection
Jesus' burial reminds us of the reality of death but also points to the hope of resurrection, encouraging us to live with an eternal perspective.

The Significance of Sacrifice
Joseph's willingness to use his own tomb for Jesus' burial exemplifies sacrificial giving, challenging us to consider how we can use our resources for God's purposes.

The Importance of Preparation
The preparation of the tomb signifies the importance of being prepared for significant spiritual events, urging us to be ready for Christ's return.

Bible Study Questions

1. How does Joseph of Arimathea's actions challenge us to be bold in our faith, even when it might be risky or unpopular?

2. In what ways does the fulfillment of prophecy in Jesus' burial strengthen your confidence in the truth of the Bible?

3. How can the reality of Jesus' death and the hope of His resurrection impact the way you live your daily life?

4. What resources or talents do you have that you can sacrificially offer for God's kingdom, as Joseph offered his tomb?

5. How can you prepare your heart and life for the significant spiritual events God has planned for you, in light of the preparation of Jesus' tomb?

Connections to Other Scriptures

Isaiah 53:9
This prophecy foretells that the Messiah would be buried with the rich, which is fulfilled by Joseph of Arimathea's actions.

John 19:41-42
Provides additional details about the location of the tomb and the urgency of Jesus' burial due to the approaching Sabbath.

Mark 15:46
Offers a parallel account of Joseph of Arimathea's role in Jesus' burial, emphasizing his courage and devotion.

Luke 23:53
Highlights the newness of the tomb, underscoring the purity and significance of Jesus' burial place.

1 Corinthians 15:4
Affirms the importance of Jesus' burial as part of the gospel message, linking it to His resurrection.

Sermons

A Remarkable Funeral	American Horn. Review	Matthew 27:57-60
Joseph of Arimathaea	T. Adams, D. D.	Matthew 27:57-60
The Burial of Jesus	Dr. Hanna.	Matthew 27:57-60
The Burial of Jesus	J. C. Gray.	Matthew 27:57-60
The Burial of Jesus	W.F. Adeney	Matthew 27:57-61
The Treatment of the Body of Christ	J.A. Macdonald	Matthew 27:57-66

People

Barabbas, Eli, Elias, Elijah, Israelites, James, Jeremiah, Jeremias, Jeremy, Jesus, Joseph, Joses, Judas, Mary, Pilate, Simon, Zabdi, Zebedee

Places

Arimathea, Cyrene, Field of Blood, Galilee, Golgotha, Jerusalem, Place of the Skull

Topics

Big, Cut, Departed, Door, Entrance, Front, Hewed, Hewn, Home, Laid, Large, Resting-place, Rock, Rolled, Rolling, Sepulcher, Sepulchre, Solid, Stone, Tomb

Dictionary of Bible Themes

Matthew 27:57-60

     4366   stones
     5503   rich, the
     8811   riches, attitudes to

Matthew 27:58-60

2530 Christ, death of

Matthew 27:59-60

4354 rock
9050 tombs

Library

The Blind Watchers at the Cross
'And sitting down they watched Him there.' --MATT. xxvii. 36. Our thoughts are, rightly, so absorbed by the central Figure in this great chapter that we pass by almost unnoticed the groups round the cross. And yet there are large lessons to be learned from each of them. These rude soldiers, four in number, as we infer from John's Gospel, had no doubt joined with their comrades in the coarse mockery which preceded the sad procession to Calvary; and then they had to do the rough work of the executioners, …
Alexander Maclaren—Expositions of Holy Scripture

The Veil Rent
'Behold, the veil of the Temple was rent in twain from the top to the bottom.'--MATT. xxvii. 51. As I suppose we are all aware, the Jewish Temple was divided into three parts: the Outer Court, open to all; the Holy Place, to which the ministering priests had daily access to burn incense and trim the lamps; and the Holy of Holies, where only the High Priest was permitted to go, and that but once a year, on the great Day of Atonement. For the other three hundred and sixty-four days the shrine lay silent, …
Alexander Maclaren—Expositions of Holy Scripture

The Sentence which Condemned the Judges
And Jesus stood before the governor: and the governor asked Him, saying, Art Thou the King of the Jews? And Jesus said unto him, Thou sayest. 12. And when He was accused of the chief priests and elders, He answered nothing. 13. Then said Pilate unto Him, Hearest Thou not how many things they witness against Thee? 14. And He answered him to never a word; insomuch that the governor marvelled greatly. 15. Now at that feast the governor was wont to release unto the people a prisoner, whom they would. …
Alexander Maclaren—Expositions of Holy Scripture

The Crucifixion
'And when they were come unto a place called Golgotha, that is to say, a place of a skull, 34. They gave Him vinegar to drink mingled with gall: and when He had tasted thereof, He would not drink. 35. And they crucified Him, and parted His garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted My garments among them, and upon My vesture did they cast lots. 36. And sitting down they watched Him there; 37. And set up over His head His accusation written, THIS …
Alexander Maclaren—Expositions of Holy Scripture

'See Thou to That!'
'I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? See thou to that. 24. I am innocent of the blood of this just Person: see ye to it.'--MATT. xxvii. 4, 24. So, what the priests said to Judas, Pilate said to the priests. They contemptuously bade their wretched instrument bear the burden of his own treachery. They had condescended to use his services, but he presumed too far if he thought that that gave him a claim upon their sympathies. The tools of more …
Alexander Maclaren—Expositions of Holy Scripture

Taunts Turning to Testimonies
'... The chief priests mocking Him ... said, 42. He saved others; Himself He cannot save. If He be the King of Israel, let Him now come down from the cross, and we will believe Him. 43. He trusted in God; let Him deliver Him now, if He will have Him.' --MATT. xxvii. 41-43. It is an old saying that the corruption of the best is the worst. What is more merciful and pitiful than true religion? What is more merciless and malicious than hatred which calls itself 'religious'? These priests, like many a …
Alexander Maclaren—Expositions of Holy Scripture

The Fourth Word
"Eloi, Eloi, lama sabachthani."--ST. MATT. XXVII. 46; ST. MARK XV. 34. There are three peculiar and distinguishing features of this fourth word which our Saviour uttered from His Cross. 1. It is the only one of the Seven which finds a place in the earliest record of our Lord's life, contained in the matter common to St. Matthew and St. Mark. 2. It is the only one which has been preserved to us in the original Aramaic, in the very syllables which were formed by the lips of Christ. 3. It is the …
J. H. Beibitz—Gloria Crucis

Let Him Deliver Him Now
It is very painful to the heart to picture our blessed Master in his death-agonies, surrounded by a ribald multitude, who watched him and mocked him, made sport of his prayer and insulted his faith. Nothing was sacred to them: they invaded the Holy of holies of his confidence in God, and taunted him concerning that faith in Jehovah which they were compelled to admit. See, dear friends, what an evil thing is sin, since the Sin-bearer suffers so bitterly to make atonement for it! See, also, the shame …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 34: 1888

The Rent Veil
THE DEATH of our Lord Jesus Christ was fitly surrounded by miracles; yet it is itself so much greater a wonder than all besides, that it as far exceeds them as the sun outshines the planets which surround it. It seems natural enough that the earth should quake, that tombs should be opened, and that the veil of the temple should be rent, when He who only hath immortality gives up the ghost. The more you think of the death of the Son of God, the more will you be amazed at it. As much as a miracle excels …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 34: 1888

Lama Sabachthani?
Our Lord was then in the darkest part of his way. He had trodden the winepress now for hours, and the work was almost finished. He had reached the culminating point of his anguish. This is his dolorous lament from the lowest pit of misery--"My God, my God, why hast thou forsaken me?" I do not think that the records of time or even of eternity, contain a sentence more full of anguish. Here the wormwood and the gall, and all the other bitternesses, are outdone. Here you may look as into a vast abyss; …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 36: 1890

Our Lord's Solemn Enquiry
"Eli, Eli, lama sabachthani? That is to say, My God, my God, why hast thou forsaken me?"--Matthew 27:46. IF any one of us, lovers of the Lord Jesus Christ had been anywhere near the cross when he uttered those words, I am sure our hearts would have burst with anguish, and one thing is certain--we should have heard the tones of that dying cry as long as ever we lived. There is no doubt that at certain times they would come to us again, ringing shrill and clear through the thick darkness. We should …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 62: 1916

The Eloi.
"My God, my God, why hast thou forsaken me?"--ST MATTHEW xxvii. 46. I do not know that I should dare to approach this, of all utterances into which human breath has ever been moulded, most awful in import, did I not feel that, containing both germ and blossom of the final devotion, it contains therefore the deepest practical lesson the human heart has to learn. The Lord, the Revealer, hides nothing that can be revealed, and will not warn away the foot that treads in naked humility even upon the …
George MacDonald—Unspoken Sermons

Third Stage of Jewish Trial. Jesus Formally Condemned by the Sanhedrin and Led to Pilate.
(Jerusalem. Friday After Dawn.) ^A Matt. XXVII. 1, 2; ^B Mark XV. 1; ^C Luke XXII. 66-23:1; ^D John XVIII. 28. ^a 1 Now when morning was come, ^c 66 And as soon as it was day, ^b straightway ^c the assembly of the elders of the people was gathered together, both chief priests and scribes; and they led him away into their council, ^a all the chief priests and { ^b with} the elders ^a of the people ^b and scribes, and the whole council, held a consultation, and ^a took counsel against Jesus to put …
J. W. McGarvey—The Four-Fold Gospel

First Stage of the Roman Trial. Jesus Before Pilate for the First Time.
(Jerusalem. Early Friday Morning.) ^A Matt. XXVII. 11-14; ^B Mark XV. 2-5; ^C Luke XXIII. 2-5; ^D John XVIII. 28-38. ^d and they themselves entered not into the Praetorium, that they might not be defiled, but might eat the passover. [See p. 641.] 29 Pilate therefore went out unto them, and saith, What accusation bring ye against this man? 30 They answered and said unto him, If this man were not an evildoer, we should not have delivered him up unto thee. [The Jewish rulers first attempt to induce …
J. W. McGarvey—The Four-Fold Gospel

Third Stage of the Roman Trial. Pilate Reluctantly Sentences Him to Crucifixion.
(Friday. Toward Sunrise.) ^A Matt. XXVII. 15-30; ^B Mark XV. 6-19; ^C Luke XXIII. 13-25; ^D John XVIII. 39-XIX 16. ^a 15 Now at the feast [the passover and unleavened bread] the governor was wont { ^b used to} release unto them ^a the multitude one prisoner, whom they would. { ^b whom they asked of him.} [No one knows when or by whom this custom was introduced, but similar customs were not unknown elsewhere, both the Greeks and Romans being wont to bestow special honor upon certain occasions by releasing …
J. W. McGarvey—The Four-Fold Gospel

Remorse and Suicide of Judas.
(in the Temple and Outside the Wall of Jerusalem. Friday Morning.) ^A Matt. XXVII. 3-10; ^E Acts I. 18, 19. ^a 3 Then Judas, who betrayed him, when he saw that he was condemned [Judas, having no reason to fear the enemies of Jesus, probably stood in their midst and witnessed the entire trial], repented himself, and brought back the thirty pieces of silver to the chief priests and elders, 4 saying, I have sinned in that I betrayed innocent blood. [There are two Greek words which are translated "repented," …
J. W. McGarvey—The Four-Fold Gospel

The Crucifixion.
Subdivision A. On the Way to the Cross. (Within and Without Jerusalem. Friday Morning.) ^A Matt. XXVII. 31-34; ^B Mark XV. 20-23; ^C Luke XXIII. 26-33; ^D John XIX. 17. ^a 31 And when they had mocked him, they took off from him the ^b purple, ^a robe, and put on him his garments [This ended the mockery, which seems to have been begun in a state of levity, but which ended in gross indecency and violence. When we think of him who endured it all, we can not contemplate the scene without a shudder. Who …
J. W. McGarvey—The Four-Fold Gospel

The Morning of Good Friday.
The pale grey light had passed into that of early morning, when the Sanhedrists once more assembled in the Palace of Caiaphas. [5969] A comparison with the terms in which they who had formed the gathering of the previous night are described will convey the impression, that the number of those present was now increased, and that they who now came belonged to the wisest and most influential of the Council. It is not unreasonable to suppose, that some who would not take part in deliberations which were …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Crucified, Dead, and Buried. '
It matters little as regards their guilt, whether, pressing the language of St. John, [6034] we are to understand that Pilate delivered Jesus to the Jews to be crucified, or, as we rather infer, to his own soldiers. This was the common practice, and it accords both with the Governor's former taunt to the Jews, [6035] and with the after-notice of the Synoptists. They, to whom He was delivered,' led Him away to be crucified:' and they who so led Him forth compelled' the Cyrenian Simon to bear the Cross. …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Jesus in the Tomb.
It was about three o'clock in the afternoon, according to our manner of reckoning,[1] when Jesus expired. A Jewish law[2] forbade a corpse suspended on the cross to be left beyond the evening of the day of the execution. It is not probable that in the executions performed by the Romans this rule was observed; but as the next day was the Sabbath, and a Sabbath of peculiar solemnity, the Jews expressed to the Roman authorities[3] their desire that this holy day should not be profaned by such a spectacle.[4] …
Ernest Renan—The Life of Jesus

The vicariousness of Prayer
The Vicariousness of Prayer I The work of the ministry labours under one heavy disadvantage when we regard it as a profession and compare it with other professions. In these, experience brings facility, a sense of mastery in the subject, self-satisfaction, self-confidence; but in our subject the more we pursue it, the more we enter into it, so much the more are we cast down with the overwhelming sense, not only of our insufficiency, but of our unworthiness. Of course, in the technique of our work …
P. T. Forsyth—The Soul of Prayer

The Fifth Word from the Cross
The fourth word from the cross we looked upon both as the climax of the struggle which had gone on in the mind of the divine Sufferer during the three hours of silence and darkness which preceded its utterance and as the liberation of His mind from that struggle. This view seems to be confirmed by the terms in which St. John introduces the Fifth Word--"After this, Jesus, knowing that all things were now accomplished,[2] that the Scripture might be fulfilled, saith, I thirst." The phrase, "that the …
James Stalker—The Trial and Death of Jesus Christ

The Love of the Holy Spirit in Us.
"O Jerusalem, Jerusalem, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not."--Matt. xxvii. 37. The Scripture teaches not only that the Holy Spirit dwells in us, and with Him Love, but also that He sheds abroad that Love in our hearts. This shedding abroad does not refer to the coming of the Holy Spirit's Person, for a person can not be shed abroad. He comes, takes possession, and dwells in us; but that which is shed abroad …
Abraham Kuyper—The Work of the Holy Spirit

Lastly; they who Will Not, by the Arguments and Proofs Before Mentioned,
be convinced of the truth and certainty of the Christian religion, and be persuaded to make it the rule and guide of all their actions, would not be convinced, (so far as to influence their practice and reform their lives,) by any other evidence whatsoever; no, not though one should rise on purpose from the dead to endeavour to convince them. That the evidence which God has afforded us of the truth of our religion is abundantly sufficient. From what has been said, upon the foregoing heads, it is …
Samuel Clarke—A Discourse Concerning the Being and Attributes of God

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