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| (Ancient tomb in Jerusalem) |
SCRIPTURE - MATTHEW 27:57-66
57 As evening approached, there came a rich man from Arimathea, named Joseph, who had himself become a disciple of Jesus. 58 Going to Pilate, he asked for Jesus’ body, and Pilate ordered that it be given to him. 59 Joseph took the body, wrapped it in a clean linen cloth, 60and placed it in his own new tomb that he had cut out of the rock. He rolled a big stone in front of the entrance to the tomb and went away. 61 Mary Magdalene and the other Mary were sitting there opposite the tomb.
62 The next day, the one after Preparation Day, the chief priests and the Pharisees went to Pilate. 63 "Sir," they said, "we remember that while he was still alive that deceiver said, 'After three days I will rise again.' 64 So give the order for the tomb to be made secure until the third day. Otherwise, his disciples may come and steal the body and tell the people that he has been raised from the dead. This last deception will be worse than the first."
65 "Take a guard," Pilate answered. "Go, make the tomb as secure as you know how." 66 So they went and made the tomb secure by putting a seal on the stone and posting the guard."
WHAT'S HAPPENING IN THESE VERSES?
As a new Jesus-follower I learned of factual, historical pieces of evidence that strengthened my faith. One is this: Jesus' dead body was placed in a tomb owned by Sanhedrin member, Joseph of Arimathea. This provides a piece of evidence that, along with other facts (esp. Jesus' postmortem appearances - see, e.g., Richard Bauckham, Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony), forms an strong inductive argument for the resurrection of Jesus.
On the Saturday following Good Friday Jesus' body lay inert in Joseph of Arimathea's family tomb. We can be certain, historically (which means "inductively certain"), that this was the case. How so? Here are two reasons:
1) this story, in the four Gospels and Paul, is found in independent sources that together attest to this; and
2) by the "criterion of embarrassment" a story of a member of the Sanhedrin helping Jesus' family is unlikely, and not plausibly invented by Christians. This argues in favor of its historicity.
1) We have sources that together attest to Jesus' burial in a tomb owned by Joseph of Arimathea.
Paul Barnett writes: "Careful comparison of the texts of Mark and John indicate that neither of these Gospels is dependent on the other. Yet they have a number of incidents in common: For example, . . . the burial of Jesus in the tomb of Joseph of Arimathea" (Paul Barnett, Jesus and the Logic of History, 1997, pp. 104-5). Regarding the burial stories, the differences between Mark and the other Synoptics point to other independent sources behind Matthew and Luke. (Matthew, Mark, and Luke are called the "Synoptic" gospels.)
So what's the point? It's this. If, e.g., a police officer had multiple, independent (unrelated) witnesses to a crime, and they all gave the same report (even if worded differently and with variations), this would provide stronger evidence than if only one report had been given. We have this re. the burial stories, in the Gospels and Paul. Here is the key Pauline text.
1 Corinthians 15:3 ff.: For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, 4 that he was buried, that he was raised on the third day according to the Scriptures, 5and that he appeared to Cephas, and then to the Twelve. 6 After that, he appeared to more than five hundred of the brothers and sisters at the same time, most of whom are still living, though some have fallen asleep. 7 Then he appeared to James, then to all the apostles, 8 and last of all he appeared to me also, as to one abnormally born.
William Lane Craig writes:
"This is an old tradition, handed on by Paul to the Corinthian church, which is among the earliest traditions identifiable in the NT. It refers to Jesus' burial in the second line of the tradition. That this is the same event as the burial described in the Gospels becomes evident by comparing Paul's tradition with the Passion narratives on the one hand and the sermons in the Acts of the Apostles on the other. The four-line tradition handed on by Paul is a summary of the central events of Jesus' crucifixion, burial by Joseph of Arimathea, the discovery of his empty tomb, and his appearances to the disciples."
2) Most NT scholars say it is highly likely that Jesus’ body was placed in a tomb by Joseph of Arimathea.
Sometimes I hear someone say, "OK, but Christians just made these stories up." This is improbable. As a member of the Jewish Sanhedrin that was opposed to Jesus, Joseph of Arimathea is unlikely to be a Christian invention. In this regard New Testament scholar Raymond Brown says burial by Joseph of Arimathea is probable. Why? Because it is almost inexplicable why Christians would make up a story about a member of the Jewish Sanhedrin who does what is right by Jesus. That would, for a Jesus-follower in the days after Easter weekend, be an embarrassment.
Craig Keener writes: "Given early Christian experiences with and feelings toward the Sanhedrin, the invention of a Sanhedrist acting piously toward Jesus is not likely." (Keener, The Gospel of Matthew: A Socio- Rhetorical Commentary, 690)
Why is this important? It's important because the location of the tomb where Jesus' body was placed was known. Mary Magdalene and "the other Mary" (the mother of James and Joseph) knew where it was, as did the chief priests and the Pharisees. On Sunday, the tomb was empty. If Jesus' body was still in the tomb, it could and would have been seen or exhumed on the days following Easter.
Why would Joseph of Arimathea offer his tomb for Jesus' body to be placed in? The answer is: he had become a disciple of Jesus. (Matt. 27:57) Both he and Sanhedrin member Nicodemus saw something in Jesus, and stepped out of the box to follow Him. Joseph is a risk-taker who is willing to put aside his place of political and religious power to go after the truth and love he sees in Jesus. He doesn't realize what's going to happen on Sunday. But he wants to make sure his new Lord receives a proper Jewish burial.
REFLECTION
1. Joseph of Arimathea risked his reputation and career to follow Jesus. Reflect on how you are risking all for Jesus.
***
I'm now working on...
57 As evening approached, there came a rich man from Arimathea, named Joseph, who had himself become a disciple of Jesus. 58 Going to Pilate, he asked for Jesus’ body, and Pilate ordered that it be given to him. 59 Joseph took the body, wrapped it in a clean linen cloth, 60and placed it in his own new tomb that he had cut out of the rock. He rolled a big stone in front of the entrance to the tomb and went away. 61 Mary Magdalene and the other Mary were sitting there opposite the tomb.
62 The next day, the one after Preparation Day, the chief priests and the Pharisees went to Pilate. 63 "Sir," they said, "we remember that while he was still alive that deceiver said, 'After three days I will rise again.' 64 So give the order for the tomb to be made secure until the third day. Otherwise, his disciples may come and steal the body and tell the people that he has been raised from the dead. This last deception will be worse than the first."
65 "Take a guard," Pilate answered. "Go, make the tomb as secure as you know how." 66 So they went and made the tomb secure by putting a seal on the stone and posting the guard."
WHAT'S HAPPENING IN THESE VERSES?
As a new Jesus-follower I learned of factual, historical pieces of evidence that strengthened my faith. One is this: Jesus' dead body was placed in a tomb owned by Sanhedrin member, Joseph of Arimathea. This provides a piece of evidence that, along with other facts (esp. Jesus' postmortem appearances - see, e.g., Richard Bauckham, Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony), forms an strong inductive argument for the resurrection of Jesus.
On the Saturday following Good Friday Jesus' body lay inert in Joseph of Arimathea's family tomb. We can be certain, historically (which means "inductively certain"), that this was the case. How so? Here are two reasons:
1) this story, in the four Gospels and Paul, is found in independent sources that together attest to this; and
2) by the "criterion of embarrassment" a story of a member of the Sanhedrin helping Jesus' family is unlikely, and not plausibly invented by Christians. This argues in favor of its historicity.
1) We have sources that together attest to Jesus' burial in a tomb owned by Joseph of Arimathea.
Paul Barnett writes: "Careful comparison of the texts of Mark and John indicate that neither of these Gospels is dependent on the other. Yet they have a number of incidents in common: For example, . . . the burial of Jesus in the tomb of Joseph of Arimathea" (Paul Barnett, Jesus and the Logic of History, 1997, pp. 104-5). Regarding the burial stories, the differences between Mark and the other Synoptics point to other independent sources behind Matthew and Luke. (Matthew, Mark, and Luke are called the "Synoptic" gospels.)
So what's the point? It's this. If, e.g., a police officer had multiple, independent (unrelated) witnesses to a crime, and they all gave the same report (even if worded differently and with variations), this would provide stronger evidence than if only one report had been given. We have this re. the burial stories, in the Gospels and Paul. Here is the key Pauline text.
1 Corinthians 15:3 ff.: For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, 4 that he was buried, that he was raised on the third day according to the Scriptures, 5and that he appeared to Cephas, and then to the Twelve. 6 After that, he appeared to more than five hundred of the brothers and sisters at the same time, most of whom are still living, though some have fallen asleep. 7 Then he appeared to James, then to all the apostles, 8 and last of all he appeared to me also, as to one abnormally born.
William Lane Craig writes:
"This is an old tradition, handed on by Paul to the Corinthian church, which is among the earliest traditions identifiable in the NT. It refers to Jesus' burial in the second line of the tradition. That this is the same event as the burial described in the Gospels becomes evident by comparing Paul's tradition with the Passion narratives on the one hand and the sermons in the Acts of the Apostles on the other. The four-line tradition handed on by Paul is a summary of the central events of Jesus' crucifixion, burial by Joseph of Arimathea, the discovery of his empty tomb, and his appearances to the disciples."
2) Most NT scholars say it is highly likely that Jesus’ body was placed in a tomb by Joseph of Arimathea.
Sometimes I hear someone say, "OK, but Christians just made these stories up." This is improbable. As a member of the Jewish Sanhedrin that was opposed to Jesus, Joseph of Arimathea is unlikely to be a Christian invention. In this regard New Testament scholar Raymond Brown says burial by Joseph of Arimathea is probable. Why? Because it is almost inexplicable why Christians would make up a story about a member of the Jewish Sanhedrin who does what is right by Jesus. That would, for a Jesus-follower in the days after Easter weekend, be an embarrassment.
Craig Keener writes: "Given early Christian experiences with and feelings toward the Sanhedrin, the invention of a Sanhedrist acting piously toward Jesus is not likely." (Keener, The Gospel of Matthew: A Socio- Rhetorical Commentary, 690)
Why is this important? It's important because the location of the tomb where Jesus' body was placed was known. Mary Magdalene and "the other Mary" (the mother of James and Joseph) knew where it was, as did the chief priests and the Pharisees. On Sunday, the tomb was empty. If Jesus' body was still in the tomb, it could and would have been seen or exhumed on the days following Easter.
Why would Joseph of Arimathea offer his tomb for Jesus' body to be placed in? The answer is: he had become a disciple of Jesus. (Matt. 27:57) Both he and Sanhedrin member Nicodemus saw something in Jesus, and stepped out of the box to follow Him. Joseph is a risk-taker who is willing to put aside his place of political and religious power to go after the truth and love he sees in Jesus. He doesn't realize what's going to happen on Sunday. But he wants to make sure his new Lord receives a proper Jewish burial.
REFLECTION
1. Joseph of Arimathea risked his reputation and career to follow Jesus. Reflect on how you are risking all for Jesus.
***
My two books are:
I'm now working on...
Transformation: How God Changes the Human Heart
And, when all this settles, Linda and I intend on writing our book on Relationships.
