Matthew 27:57

And when even was come, there came a rich man from Arimathea, named Joseph, who also himself was Jesus' disciple.

Isaiah 53:9 was fulfilled by this. In the common version, the word "rich" in Isaiah's prophecy would appear as either singular or plural, but it is in reality singular, as evidenced by the more accurate translation in the English Revised Version (1885) and RSV as "a rich man." From John 19:38 it is evident that he followed Jesus "secretly for fear of the Jews," and that Nicodemus was a member of the burial party. Mark added that he was a "councilor of honorable estate" (Mark 15:43). Luke mentioned that he "was a good man and a righteous man (Luke 23:50,51). Along with Barnabas, Joseph of Arimathea ranks with a very select few who, in the Scriptures, are called good men. All four gospels record this event, thus emphasizing its importance.

In times of distress and danger; God has frequently raised up a Joseph. When Israel was threatened with famine, when Herod the Great would have slain the infant Christ, and then again when the helpless body of our Lord was upon the cross, there stepped forth upon the stage JOSEPH. The awful storm was at the full, the enemies glorying in their triumph, supposing Christ was out of the way forever; but in that hour came JOSEPH!

There is a well of consolation in the fact that God always raises up a man at the required time. Peter and Thomas might flee, but Joseph will appear. The few remaining women may gaze helplessly from afar, but an honorable councilor will rise up. The darkness may obscure the sun, but stars hitherto unseen will brightly shine.

As for the reason why Joseph was a "secret" disciple, enough facts are available to suggest a number of things which might have caused that to be: (1) One thing is certain: he was afraid of the Jews (John 19:38). The deadliness of cowardice is seen in that it could, for a season, hide so noble a light as that of Joseph. That was the trouble with the parents of the man born blind (John 9:20-23). The Bible warns against the "fear of man" (Proverbs 29:25). (2) Joseph might also have been naturally timid, and that does not necessarily mean lack of loyalty. From Foxe's Book of Martyrs it is told that in the martyr days, some who professed great willingness to die for Christ turned tail and recanted when they came in sight of the stake, while others who in prison shuddered even to think of it and exhibited the most solemn fears, behaved themselves with true manhood when the terrible moment came.[20] The divine antidote for all timidity is faith (Romans 9:33; 10:11). (3) Joseph's wealth might also have been a consideration in making him a secret follower instead of an avowed disciple (Mark 10:23,24). Wealth has always been one of the things capable of choking the word of God out of men's hearts (Matthew 13:22; 1 Timothy 6:9-11,17,19). (4) Public office might also have hindered. Such usually leads men to over-prudent caution and tunes the ear of the public man to the applause of the multitudes rather than to truth. Spurgeon said:

What is there in the applause of a thoughtless multitude? The approbation of good men, if it be gained by persevering virtue, is better to be desired than great riches; but even then it may become a temptation; for the man may begin to question, What will people say? rather than, What will God say. And the moment he falls into that mood, he has introduced a weakening element into his life. The "Well done, good and faithful servant" of the Master's own lips is worth more than ten thousand thunders of applause from senators and princes.[21]

Why, then, did Joseph appear at that particular hour of Christ's death to perform such noble and honored service for our Lord? (1) Surely it was the power of the cross. Yes, Christ was right (John 12:32) in that it was not the miracles but the cross that would draw all men unto himself. (2) It was the revelation of the true ugliness of sin. Joseph, as a member of the Sanhedrin, had not concurred in the dark deeds of that body; but, in the beginning of the Pharisees' opposition to Christ, they had been able to hide their envy, spite, jealousy, and the covetousness in their rotten souls, masking their hatred under such respectable disguises as respect for the sabbath day, regard for the law of Moses, reverence for the prophets, or zeal for the God of Abraham; but then it was no longer possible to do so. "Sin when it is finished bringeth forth death" (James 1:15). On the cross, Joseph saw as plain as daylight the ugliness of the sin that nailed him there.

(3) The action of Christ's followers who forsook him and fled might also have had a part in urging Joseph to step forward. The conduct of such men as Peter made it a time of the direst necessity. It has often been noted that when the church is confronted with some unusual or extraordinary crisis, there is always one who, seemingly indifferent to that hour, steps forth to shoulder the burden and make himself known. Every minister of the word of God has observed such events. (4) Again, Joseph and Nicodemus were at last compromised by the Sanhedrin, of which they were members, and the shameful and grossly wicked conduct of that body forced upon its nobler sons the utmost necessity to separate from it and take an opposite stand. Many disciples since that ancient day have discovered that their place outside the ranks of the openly confessed and redeemed finally becomes absolutely untenable. OUTSIDE are the infidels, blasphemers, dogs, whoremongers, scoffers, profane murderers, and robbers. As long as a believer is OUTSIDE the church, he is a member of the world's Sanhedrin. Joseph and Nicodemus learned, as may all of us, that "secret" discipleship must at last break with the forces of evil. Since it must be eventually, why not now?

It is not wise to leave this consideration without inquiring, "What are the costs of secret discipleship?" In the case of Joseph, it probably cost him a place among the Twelve; it surely cost him the privilege of long association with Christ; and it could have cost him his soul. His example as a "secret follower" affords no worthy example for any man to follow. His conduct on the occasion before us was surely noble, however, and is in that instance most worthy of emulation. (1) He placed himself under personal risk for Christ. It was a dangerous act to beg the body of Jesus. (2) He accepted ceremonial defilement for himself by touching the body of Jesus and was in consequence forbidden to eat the Passover. Many today become "untouchables" in the eyes of the world when they truly become disciples of Jesus. (3) He spent a large sum upon the burial. He might have excused himself by saying, "Well, since he is dead, I cannot do him any good now."

[20] Foxe's Book of Martyrs, traditional.

[21] Charles Haddon Spurgeon, Sermons (New York: Funk and Wagnalls Company, 1884), Vol. 15, p. 124.