After these things—i.e., after all these transactions and impressions, after the crurifragium and the piercing and the proceedings of the soldiers with Pilate's permission; after, that is, time was left to see the full issue of the previous act, and the awful fact was patent to all—Joseph, who is from Arimathaea.
This "Joseph" is introduced with the article ( ὀ £), and a second before ἀπὸ, implying to the reader that he is now. by reason of thesynoptic narrative, a well-known person. This Arimathsea is probably the Ramathaim of 1 Samuel 1:1, the birthplace of Samuel, known now as the Nebi Samwil, about two leagues north-west of Jerusalem (Caspari, § 49).
Hengstenberg thinks the site is Ramleh, eight hours from Jerusalem. The maps of the Palest. Explor. Fund place it about a league to the east of Bethlehem. He was a "rich man" (Matthew 27:57)—a fact which the First Gospel recalls without quoting the remarkable oracle of Isaiah 53:9, that Messiah, Servant of Jehovah, was with the "rich in his death."
We may judge that Joseph had a residence in Jerusalem, even though he may still be known as belonging to and "from" Arimathaea, because he bad prepared, hard by the metropolis, a sepulcher which as yet had never been used.
He was, moreover, a βουλευτής, a member of the Sanhedrin, of high character, "good and just … waiting for, expecting the kingdom of God', "and by no means consentient to the counsel and deed of his colleagues" (adds Luke).
The whole position is briefly put by John: Being a disciple of Jesus, but a hidden one ( κεκρυμμένος), who had been concealed as such up to this crowning climax of his Lord's humiliation, not daring to confess Christ, by reason of his fear of the Jews.
Strange that he and Nicodemus should have cast away their fears at such a moment! Joseph asked of Pilate ( ἠρώτησεν); a word that implies something of claim and confidence on his part. The synoptists all three use ἠτήσατο, which rather denotes the position of a suppliant for a favor.
That he might take away the body of Jesus: and Pilate gave him leave. This is supposed by some, who are anxious to make difficulties where none exist, that Pilate had already given permission for the crurifragium, and yet was astonished that he was dead already.
The statement of Mark is perfectly consistent with this and with the ἀρθῶσιν of verse 31. Joseph, when all the transactions were over, sought for himself the privilege of a friend to take the body and bury it.
Roman law permitted this privilege to friends; as Luthardt says, "The Christian martyrs of Rome were often buried in the catacombs." Not until death was obvious was it lawful to remove a body from the cross.
The death had taken place; the Jews were prepared with Pilate's authorization to remove the corpse to the valley of the Son of Hinnom. Joseph comes with a permission to take the corpse for honorable burial.
He came therefore—by reason of the permission—and took £ the body (of Jesus).