TRV
See on the biblical-era map
Study This Verse
Commentary on John 19 verses 38–42
We have here an account of the burial of the blessed body of our Lord Jesus. The solemn funerals of great men are usually looked at with curiosity; the mournful funerals of dear friends are attended with concern. Come and see an extraordinary funeral; never was the like! Come and see a burial that conquered the grave, and buried it, a burial that beautified the grave and softened it for all believers. Let us turn aside now, and see this great sight. Here is,
I. The body begged, Joh 19:38. This was done by the interest of Joseph of Ramah, or Arimathea, of whom no mention is made in all the New Testament story, but only in the narrative which each of the evangelists gives us of Christ's burial, wherein he was chiefly concerned. Observe, 1. The character of this Joseph. He was a disciple of Christ incognito - in secret, a better friend to Christ than he would willingly be known to be. It was his honour that he was a disciple of Christ; and some such there are, that are themselves great men, and unavoidably linked with bad men. But it was his weakness that he was so secretly, when he should have confessed Christ before men, yea, though he had lost his preferment by it. Disciples should openly own themselves, yet Christ may have many that are his disciples sincerely, though secretly; better secretly than not at all, especially if, like Joseph here, they grow stronger and stronger. Some who in less trials have been timorous, yet in greater have been very courageous; so Joseph here. He concealed his affection to Christ for fear of the Jews, lest they should put him out of the synagogue, at least out of the sanhedrim, which was all they could do. To Pilate the governor he went boldly, and yet feared the Jews. The impotent malice of those that can but censure, and revile, and clamour, is sometimes more formidable even to wise and good men than one would think. 2. The part he bore in this affair. He, having by his place access to Pilate, desired leave of him to dispose of the body. His mother and dear relations had neither spirit nor interest to attempt such a thing. His disciples were gone; if nobody appeared, the Jews or soldiers would bury him with the thieves; therefore God raised up this gentleman to interpose in it, that the scripture might be fulfilled, and the decorum owing to his approaching resurrection maintained. Note, When God has work to do he can find out such as are proper to do it, and embolden them for it. Observe it as an instance of the humiliation of Christ, that his dead body lay at the mercy of a heathen judge, and must be begged before it could be buried, and also that Joseph would not take the body of Christ till he had asked and obtained leave of the governor; for in those things wherein the power of the magistrate is concerned we must ever pay a deference to that power, and peaceably submit to it.
II. The embalming prepared, Joh 19:39. This was done by Nicodemus, another person of quality, and in a public post. He brought a mixture of myrrh and aloes, which some think were bitter ingredients, to preserve the body, others fragrant ones, to perfume it. Here is. 1. The character of Nicodemus, which is much the same with that of Joseph; he was a secret friend to Christ, though not his constant follower. He at first came to Jesus by night, but now owned him publicly, as before, Joh 7:50, Joh 7:51. That grace which at first is like a bruised reed may afterwards become like a strong cedar, and the trembling lamb bold as a lion. See Rom 14:4. It is a wonder that Joseph and Nicodemus, men of such interest, did not appear sooner, and solicit Pilate not to condemn Christ, especially seeing him so loth to do it. Begging his life would have been a nobler piece of service than begging his body. But Christ would have none of his friends to endeavour to prevent his death when his hour was come. While his persecutors were forwarding the accomplishment of the scriptures, his followers must not obstruct it. 2. The kindness of Nicodemus, which was considerable, though of a different nature. Joseph served Christ with his interest, Nicodemus with his purse. Probably, they agreed it between them, that, while one was procuring the grant, the other should be preparing the spices; and this for expedition, because they were straitened in time. But why did they make this ado about Christ's dead body? (1.) Some think we may see in it the weakness of their faith. A firm belief of the resurrection of Christ on the third day would have saved them this care and cost, and have been more acceptable than all spices. Those bodies indeed to whom the grave is a long home need to be clad accordingly; but what need of such furniture of the grave for one that, like a way-faring man, did but turn aside into it, to tarry for a night or two? (2.) However, we may plainly see in it the strength of their love. Hereby they showed the value they had for his person and doctrine, and that it was not lessened by the reproach of the cross. Those that had been so industrious to profane his crown, and lay his honour in the dust, might already see that they had imagined a vain thing; for, as God had done him honour in his sufferings, so did men too, even great men. They showed not only the charitable respect of committing his body to the earth, but the honourable respect shown to great men. This they might do, and yet believe and look for his resurrection; nay, this they might do in the belief and expectation of it. Since God designed honour for this body, they would put honour upon it. However, we must do our duty according as the present day and opportunity are, and leave it to God to fulfil his promises in his own way and time.
III. The body got ready, Joh 19:40. They took it into some house adjoining, and, having washed it from blood and dust, wound it in linen clothes very decently, with the spices melted down, it is likely, into an ointment, as the manner of the Jews is to bury, or to embalm (so Dr. Hammond), as we sear dead bodies. 1. Here was care taken of Christ's body: It was wound in linen clothes. Among clothing that belongs to us, Christ put on even the grave-clothes, to make them easy to us, and to enable us to call them our wedding-clothes. They wound the body with the spices, for all his garments, his grave-clothes not excepted, smell of myrrh and aloes (the spices here mentioned) out of the ivory palaces (Psa 45:8), and an ivory palace the sepulchre hewn out of a rock was to Christ. Dead bodies and graves are noisome and offensive; hence sin is compared to a body of death and an open sepulchre; but Christ's sacrifice, being to God as a sweet-smelling savour, hath taken away our pollution. No ointment or perfume can rejoice the heart so as the grave of our Redeemer does, where there is faith to perceive the fragrant odours of it. 2. In conformity to this example, we ought to have regard to the dead bodies of Christians; not to enshrine and adore their relics, no, not those of the most eminent saints and martyrs (nothing like that was done to the dead body of Christ himself), but carefully to deposit them, the dust in the dust, as those who believe that the dead bodies of the saints are still united to Christ and designed for glory and immortality at the last day. The resurrection of the saints will be in virtue of Christ's resurrection, and therefore in burying them we should have an eye to Christ's burial, for he, being dead, thus speaketh. Thy dead men shall live, Isa 26:19. In burying our dead it is not necessary that in all circumstances we imitate the burial of Christ, as if we must be buried in linen, and in a garden, and be embalmed as he was; but his being buried after the manner of the Jews teaches us that in things of this nature we should conform to the usages of the country where we live, except in those that are superstitious.
IV. The grave pitched upon, in a garden which belonged to Joseph of Arimathea, very near the place where he was crucified. There was a sepulchre, or vault, prepared for the first occasion, but not yet used. Observe,
1.That Christ was buried without the city, for thus the manner of the Jews was to bury, not in their cities, much less in their synagogues, which some have thought better than our way of burying: yet there was then a peculiar reason for it, which does not hold now, because the touching of a grave contracted a ceremonial pollution: but now that the resurrection of Christ has altered the property of the grave, and done away its pollution for all believers, we need not keep at such a distance from it; nor is it incapable of a good improvement, to have the congregation of the dead in the church-yard, encompassing the congregation of the living in the church, since they also are dying, and in the midst of life we are in death. Those that would not superstitiously, but by faith, visit the holy sepulchre, must go forth out of the noise of this world.
2.That Christ was buried in a garden. Observe, (1.) That Joseph had his sepulchre in his garden; so he contrived it, that it might be a memento, [1.] To himself while living; when he was taking the pleasure of his garden, and reaping the products of it, let him think of dying, and be quickened to prepare for it. The garden is a proper place for meditation, and a sepulchre there may furnish us with a proper subject for meditation, and such a one as we are loth to admit in the midst of our pleasures. [2.] To his heirs and successors when he was gone. It is good to acquaint ourselves with the place of our fathers' sepulchres; and perhaps we might make our own less formidable if we made theirs more familiar. (2.) That in a sepulchre in a garden Christ's body was laid. In the garden of Eden death and the grave first received their power, and now in a garden they are conquered, disarmed, and triumphed over. In a garden Christ began his passion, and from a garden he would rise, and begin his exaltation. Christ fell to the ground as a corn of wheat (Joh 12:24), and therefore was sown in a garden among the seeds, for his dew is as the dew of herbs, Isa 26:19. He is the fountain of gardens, Sol 4:15.
3.That he was buried in a new sepulchre. This was so ordered (1.) For the honour of Christ; he was not a common person, and therefore must not mix with common dust He that was born from a virgin-womb must rise from a virgin-tomb. (2.) For the confirming of the truth of his resurrection, that it might not be suggested that it was not he, but some other that rose now, when many bodies of saints arose; or, that he rose by the power of some other, as the man that was raised by the touch of Elisha's bones, and not by his own power. He that has made all things new has new-made the grave for us.
V. The funeral solemnized (Joh 19:42): There laid they Jesus, that is, the dead body of Jesus. Some think the calling of this Jesus intimates the inseparable union between the divine and human nature. Even this dead body was Jesus - a Saviour, for his death is our life; Jesus is still the same, Heb 13:8. There they laid him because it was the preparation day.
1.Observe here the deference which the Jews paid to the sabbath, and to the day of preparation. Before the passover-sabbath they had a solemn day of preparation. This day had been ill kept by the chief priests, who called themselves the church, but was well kept by the disciples of Christ, who were branded as dangerous to the church; and it is often so. (1.) They would not put off the funeral till the sabbath day, because the sabbath is to be a day of holy rest and joy, with which the business and sorrow of a funeral do not well agree. (2.) They would not drive it too late on the day of preparation for the sabbath. What is to be done the evening before the sabbath should be so contrived that it may neither intrench upon sabbath time, nor indispose us for sabbath work.
2.Observe the convenience they took of an adjoining sepulchre; the sepulchre they made use of was nigh at hand. Perhaps, if they had had time, they would have carried him to Bethany, and buried him among his friends there. And I am sure he had more right to have been buried in the chief of the sepulchres of the sons of David than any of the kings of Judah had; but it was so ordered that he should be laid in a sepulchre nigh at hand, (1.) Because he was to lie there but awhile, as in an inn, and therefore he took the first that offered itself. (2.) Because this was a new sepulchre. Those that prepared it little thought who should handsel it; but the wisdom of God has reaches infinitely beyond ours, and he makes what use he pleases of us and all we have. (3.) We are hereby taught not to be over-curious in the place of our burial. Where the tree falls, why should it not lie? For Christ was buried in the sepulchre that was next at hand. It was faith in the promise of Canaan that directed the Patriarch's desires to be carried thither for a burying-place; but now, since that promise is superseded by a better, that care is over.
Thus without pomp or solemnity is the body of Jesus laid in the cold and silent grave. Here lies our surety under arrest for our debts, so that if he be released his discharge will be ours. Here is the Sun of righteousness set for awhile, to rise again in greater glory, and set no more. Here lies a seeming captive to death, but a real conqueror over death; for here lies death itself slain, and the grave conquered. Thanks be to God, who giveth us the victory.
"After this came Joseph of Arimathaea, being a disciple." Not one of the twelve, but perhaps one of the seventy. For now deeming that the anger of the Jews was quenched by the Cross, they approached without fear, and took charge of His funeral. Joseph therefore came and asked the favor from Pilate, which he granted; why should he not? Nicodemus also assists him, and furnishes a costly burial. For they were still disposed to think of Him as a mere man. And they brought those spices whose especial nature is to preserve the body for a long time, and not to allow it quickly to yield to corruption, which was an act of men imagining nothing great respecting Him; but anyhow, they exhibited very loving affection. But how did no one of the twelve come, neither John, nor Peter, nor any other of the more distinguished disciples? Nor doth the writer conceal this point. If any one say that it was from fear of the Jews, these men also were occupied by the same fear; for Joseph too was, it saith, "A secret (disciple) for fear of the Jews." And not one can say that Joseph acted thus because he greatly despised them, but though himself afraid, still he came. But John who was present, and had seen Him expire, did nothing of the kind. It seems to me that Joseph was a man of high rank, (as is clear from the funeral,) and known to Pilate, on which account also he obtained the favor; and then he buried Him, not as a criminal, but magnificently, after the Jewish fashion, as some great and admirable one.
And because they were straitened by the time, (since the Death took place at the ninth hour, and it is probable, that what with going to Pilate and what with taking down the body, evening would come upon them when it was not lawful to work,) they laid Him in the tomb that was near. And it is providentially ordered, that He should be placed in a new tomb, wherein no one had been placed before, that His Resurrection might not be deemed to be that of some other who lay there with Him; and that the disciples might be able easily to come and be spectators of what came to pass, because the place was near; and that not they alone should be witnesses of His burial, but His enemies also, for the placing seals on the tomb, and the sitting by of the soldiers to watch it, were the actions of men testifying to the burial. For Christ earnestly desired that this should be confessed, no less than the Resurrection. Wherefore also the disciples are very earnest about this, the showing that He died. For the Resurrection all succeeding time would confirm, but the Death, if at that time it had been partially concealed, or not made very manifest, was likely to harm the account of the Resurrection. Nor was it for these reasons only that He was laid near, but also that the story about the stealing might be proved false.
(Hom. lxxxv) Joseph thinking that the hatred of the Jews would be appeased by His crucifixion, went with confidence to ask permission to take charge of His burial: And after this, Joseph of Arimathea besought Pilate.
(Hom. lxxxv. 3) He was not of the twelve, but of the seventy, for none of the twelve came near. Not that their fear kept them back, for Joseph was a disciple, secretly for fear of the Jews. But Joseph was a person of rank, and known to Pilate; so he went to him, and the favour was granted, and afterwards believed Him, not as a condemned man, but as a great and wonderful Person: He came therefore, and took the body of Jesus.
(Hom. lxxxv) They bring the spices most efficacious for preserving the body from corruption, treating Him as a mere man. Yet this shows great love.
(Hom. lxxxv. 4) But as they were pressed for time, for Christ died at the ninth hour, and after that they had gone to Pilate, and taken away the body, so that the evening was now near, they lay Him in the nearest tomb: Now in the place where He was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. A providential design, to make it certain that it was His resurrection, and not any other person's that lay with Him.
(Hom. lxxxv) The sepulchre was near, that the disciples might approach it more easily, and be better witnesses of what took place there, and that even enemies might be made the witnesses of the burial, being placed there as guards, and the story of His being stolen away showed to be false.
Long before this sepulcher was hewn out by Joseph, its glory was foretold in Isaiah’s prediction, “His rest shall be glorious,” meaning that the place of the Lord’s burial should be held in universal honor.
(Tr. cxx) We must not read the words, at the first, first bringing a mixture of myrrh, but attach the first to the former clause. For Nicodemus at the first came to Jesus by night, as John relates in the former part of the Gospel. From these words then we are to infer that that was not the only time that Nicodemus went to our Lord, but simply the first time; and that he came afterwards and heard Christ's discourses, and became a disciple.
Joseph and Nicodemus buried him. As some people have explained their names, Joseph means “increased.” Because Nicodemus is a Greek name, many will know that it is a compound of “victory” and “people,” since nikos means “victory” and demos means “people.” So, who was increased by dying if not the one who said, “If the grain of wheat does not die, it remains alone. But if it dies, it is multiplied”? And who by his very dying won a victory over the people who were persecuting him, if not the one who by his rising will sit in judgment on them?
We are not to explain the meaning by saying, "first bringing a mixture of myrrh," but by attaching the word "first" to the preceding clause. For Nicodemus had at first come to Jesus by night, as recorded by this same John in the earlier portions of his Gospel. By the statement given us here, therefore, we are to understand that Nicodemus came to Jesus, not then only, but then for the first time; and that he was a regular comer afterwards, in order by hearing to become a disciple.
He says that this disciple was not alone in taking counsel wisely, as well as in fervent zeal, to go to dress the sacred Body for burial, but he makes mention of a second along with the first. This was Nicodemus, who completed the body of testimony to the event that is respected by the Law. For, says the Law: In the mouth of two or three witnesses shall every word be established. The men who laid Jesus in the tomb were two in number, Joseph and Nicodemus; men who received the faith inwardly in their hearts, but were still scared by a foolish fear, and did not yet prefer to the honour and glory of the world that which is of God. For then they would have dismissed all fear of the Jews, and, paying slight heed to any danger from that quarter, would have indulged their faith fearlessly and freely, and thus have proved themselves holy, and good keepers of the commandment of our Saviour.
Nicodemus joined him: And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.
We must observe however that it was simple ointment; for they were not allowed to mix many ingredients together. (Exod. 30:34, 38)
In that it was a new sepulchre, we are given to understand, that we are all renewed by Christ's death, and death and corruption destroyed. Mark too the exceeding poverty that He took up for our sakes. He had no house in His lifetime, and now He is laid in another's sepulchre at His death, and His nakedness covered by Joseph. There laid they Jesus therefore because of the Jews' preparation day; for the sepulchre was nigh at hand.
Even now in a certain sense Christ is put to death by the avaritious, in the person of the poor man suffering famine. Be therefore a Joseph, and cover Christ's nakedness, and, not once, but continually by contemplation, embalm Him in thy spiritual tomb, cover Him, and mix myrrh and bitter aloes; considering that bitterest sentence of all, Depart, ye cursed, into everlasting fire. (Matt. 25:41)
Continue studying John 19:39 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
John 19:39 records a profoundly significant moment immediately following the crucifixion of Jesus, where Nicodemus, a prominent Pharisee and Jewish leader, emerges from the shadows of secret discipleship to openly assist Joseph of Arimathea in preparing Jesus' body for burial. His act of bringing an extraordinary quantity of myrrh and aloes for embalming underscores a deep, costly devotion and ensures an honorable burial for Jesus, contrasting sharply with the ignominy of His death as a condemned criminal.
CONTEXT
Literary Context: This verse immediately follows John 19:38, where Joseph of Arimathea, a secret disciple, courageously requests Jesus' body from Pilate. Nicodemus's arrival is presented as a complementary act, highlighting the joint effort of two influential, yet previously cautious, men. The Gospel of John first introduces Nicodemus in John 3:1-2, where he sought Jesus out "by night," indicative of his initial fear or desire for discretion due to his position. He later subtly defended Jesus before the Sanhedrin in John 7:50-51. His public appearance at the cross, at the moment of Jesus' greatest shame and vulnerability, marks the culmination of his spiritual journey from hesitant inquirer to bold follower, demonstrating a profound transformation of faith and courage.
Historical & Cultural Context: Roman crucifixion typically involved leaving bodies exposed or throwing them into common graves, denying honorable burial. Jewish law, however, required prompt burial, especially for those executed (Deuteronomy 21:22-23). For a Pharisee and member of the Sanhedrin like Nicodemus, handling a crucified body would render him ritually unclean, preventing him from participating in Passover observances. Furthermore, publicly associating with a condemned criminal was a dangerous act of defiance against both Roman and Jewish authorities, risking his reputation, status, and even his life. The use of myrrh and aloes was a common practice for burial, mixed with water or oil to anoint and wrap the body, serving as a preservative and a fragrant counter to decomposition. The quantity brought by Nicodemus, "about an hundred pound weight," was exceptionally lavish, far exceeding typical burial preparations, suggesting a royal or highly esteemed burial, despite Jesus' criminal status.
Key Themes: Nicodemus's actions in this verse powerfully illustrate several key themes. First, it highlights Transformation and Courage, as Nicodemus moves from a clandestine seeker of truth to an overt, albeit risky, display of devotion to Jesus, demonstrating that true faith often matures into public commitment, even in the face of adversity. Second, it underscores Costly Devotion, as the "hundred pound weight" of spices represents an enormous financial outlay and a profound personal risk, symbolizing an extravagant offering of love and respect for Jesus, far beyond what was customary. This lavish gift mirrors the costly anointing of Jesus by Mary of Bethany in John 12:1-8. Finally, this honorable burial, orchestrated by wealthy and influential men, subtly points to the Sovereignty of God and the Fulfillment of Prophecy, particularly the often-overlooked detail in Isaiah 53:9 that the Messiah would be "with the rich in his death," despite dying as a criminal.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
John's account of Nicodemus's actions employs several powerful literary devices. Irony is prominent, as Nicodemus, who initially sought Jesus "by night" due to fear or caution, now openly identifies with Him in the most public and dangerous moment – His death and burial. This reversal highlights the transformative power of faith. Symbolism is deeply embedded in the "hundred pound weight" of myrrh and aloes. This extravagant quantity symbolizes not merely a practical burial preparation, but a lavish act of devotion, honor, and love, typically reserved for royalty or highly revered figures. It elevates Jesus' status even in death, contrasting with the ignominy of crucifixion. Furthermore, the scene presents a form of Contrast, juxtaposing the public shame of Jesus' execution with the private, yet profoundly honorable, care given to His body by two wealthy and influential men. This contrast underscores God's providential care and the unexpected ways His purposes are fulfilled, even through unlikely instruments.
THEOLOGICAL AND THEMATIC CONNECTIONS
John 19:39 is rich with theological significance, revealing the transformative power of divine encounter and the nature of true discipleship. Nicodemus's journey from a cautious, nocturnal inquirer to a bold, public participant in Jesus' burial demonstrates that genuine faith often grows incrementally, culminating in courageous action even when it entails significant personal cost. His lavish offering of spices underscores the immeasurable worth of Christ, even in death, and the boundless generosity that true devotion inspires. This act of honorable burial, orchestrated by wealthy men, also subtly fulfills Old Testament prophecy, reminding us that God's sovereign plan unfolds perfectly, even in the darkest moments of human history.
REFLECTION AND APPLICATION
Nicodemus's transformation offers a powerful mirror for our own spiritual journeys. His initial caution, rooted in his social standing and fear, gradually gave way to a courageous, public declaration of allegiance to Jesus at His most vulnerable moment. This reminds us that faith is often a process of growth, moving from private conviction to open confession and costly service. In a world that often demands conformity or silence from believers, Nicodemus challenges us to consider the depth of our own commitment. Are we willing to step out of our comfort zones, to openly identify with Christ even when it means personal risk, social disapproval, or significant sacrifice? His extravagant gift of spices also prompts us to examine the measure of our devotion. What "costly devotion" are we prepared to offer to Christ—not just in terms of material possessions, but also our time, talents, reputation, and comfort—especially when the "cause" seems lost or unpopular? Nicodemus's example calls us to a faith that is not merely intellectual assent but active, sacrificial love, demonstrating that true discipleship is measured not by convenience, but by conviction and courage, even in the face of death.
Questions for Reflection
FAQ
Why is Nicodemus's appearance at Jesus' burial so significant?
Answer: Nicodemus's appearance is highly significant because it marks a profound turning point in his discipleship. Initially, he sought Jesus "by night" (John 3:2), indicating a cautious, perhaps fearful, approach due to his prominent position as a Pharisee and member of the Sanhedrin. His public involvement in Jesus' burial, a task that would make him ritually unclean and publicly associate him with a condemned criminal, demonstrates immense courage and a clear, open identification with Christ. It symbolizes his transformation from a secret inquirer to a bold, committed follower, willing to risk everything for the one he now fully believes in, even in death.
What was the purpose of the myrrh and aloes, and why such a large quantity?
Answer: Myrrh and aloes were aromatic resins and fragrant wood powders commonly used in ancient Jewish burial practices. Their primary purpose was to anoint the body, often mixed with water or oil, and to wrap it in linen cloths. This served both as a perfume to mask the odor of decay and as a form of embalming or preservation, though not as extensive as Egyptian mummification. The "hundred pound weight" (approximately 75 modern pounds or 34 kilograms) was an extraordinarily large and expensive quantity, far exceeding what was typical for a common burial. This lavish amount signifies the immense respect, honor, and love Nicodemus had for Jesus, akin to the burial preparations for a king or a highly revered dignitary, contrasting sharply with the ignominious death Jesus suffered. It was an act of profound, costly devotion.
Does this verse fulfill any Old Testament prophecy?
Answer: While not a direct, explicit prophecy of the spices or the quantity, Nicodemus's actions, alongside Joseph of Arimathea's, contribute to the fulfillment of the Messianic prophecy found in Isaiah 53:9. This verse prophesies that the Suffering Servant, despite being "assigned a grave with the wicked," would ultimately be "with the rich in his death." Jesus, crucified as a criminal, received an honorable burial from two wealthy and influential men (Joseph of Arimathea and Nicodemus), thus fulfilling this specific detail of the Messiah's death and burial.
CHRIST-CENTERED FULFILLMENT
The actions of Nicodemus in John 19:39 powerfully point to the Christ-centered fulfillment of God's redemptive plan. His costly offering of myrrh and aloes, fit for a king, underscores the profound truth that even in death, Jesus is honored as the divine King and Messiah. This extravagant anointing, reminiscent of Mary's anointing of Jesus' feet in John 12:1-8 (which Jesus Himself declared was "for the day of my burial"), highlights the preciousness of His sacrifice. The honorable burial, facilitated by Nicodemus and Joseph of Arimathea, ensures that the body of the Lamb of God, who takes away the sin of the world, is laid to rest in a manner befitting His true identity, even though He died as a criminal. This meticulous care for Jesus' body, far from being an end, is a crucial step in the divine narrative, preparing for the ultimate triumph of the resurrection. It signifies that even in the apparent defeat of the cross, God's sovereign hand was at work, ensuring every detail aligned with His eternal purpose, leading to Jesus' glorious victory over death and the grave, as heralded in passages like 1 Corinthians 15:54-57. Thus, Nicodemus's act of devotion, though seemingly for a dead man, is a testament to the living Christ, whose burial was a necessary prelude to His resurrection and the inauguration of new life for all who believe.