The Historical Jesus

by John Dominic Crossan

He created and sent to Pilate, in 15:43, one “Joseph of Arimathea, a respected member of the council, who was also himself looking for the kingdom of God.” That is a perfect in-between figure, at once within the Jewish leadership elite as “respected” and still connected to Jesus as “looking.” Need I say that Mark’s naming him renders him more not less suspect as an historical figure in my eyes? Both Luke and Matthew are, however, a little nervous with that creation, especially with how Joseph can have a solid and powerful foot in both camps, can be, as it were, at once “Jewish authority” and “Christian believer.” Matthew 27:57 solves the ambiguity by stressing Joseph’s Christian rather than his Jewish credentials: “When it was evening, there came a rich man from Arimathea, named Joseph, who also was a disciple of Jesus.” Luke 23:50–51 focuses on the other half and explains his Jewish rather than his Christian credentials: “Now there was a man named Joseph from the Jewish town of Arimathea. He was a member of the council, a good and righteous man, who had not consented to their purpose and deed, and he was looking for the kingdom of God.” John 19:38 solves the problem in his own way by speaking of “Joseph of Arimathea, who was a disciple of Jesus, but secretly, for fear of the Jews.” But then, in 19:39, he adds “Nicodemus also, who had at first come to him by night, came bringing a mixture of myrrh and aloes, about a hundred pounds’ weight.” Jesus, now, is regally embalmed,...