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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers John 19:38–42. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Nine Centuries of Reception
10 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
If you still live to sin, you cannot be buried with Jesus or laid in his new tomb because your old self still lives and cannot walk in newness of life. Therefore the Holy Spirit was careful to hand down through the Scriptures that it was a new sepulcher in which Jesus was buried and that he was wrapped in a clean linen cloth. He did this so that everyone who wants to be buried with Jesus by baptism might know that nothing of the old state should be brought to the new tomb, nothing of uncleanness to the clean linen cloth.
"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.
"Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury." The evangelist, I think, was not without a purpose in so framing his words, "as the manner of the Jews is to bury:" for in this way, unless I am mistaken, he has admonished us that, in duties of this kind, which are observed to the dead, the customs of every nation ought to be preserved.
For those Evangelists who have left Nicodemus unnoticed have not affirmed that the Lord was buried by Joseph alone, although he is the only one introduced into their records. Neither does the fact that these three are all at one in informing us how the Lord was wrapped in the linen cloth by Joseph, preclude us from entertaining the idea that other linens may have been brought by Nicodemus and added to what was given by Joseph. So John may be perfectly correct in his narrative, especially as what he tells us is that the Lord was wrapped not in a linen cloth but in linen clothes. At the same time, when we take into account the handkerchief that was used for the head and the bandages with which the whole body was wrapped, and consider that all these were made of linen, we can see how, even though there was really but a single linen cloth [of the kind referred to by the first three Evangelists] there, it could still have been stated with the most perfect truth that “they wound him in linen clothes.” For the phrase “linen clothes” is one applied generally to all textures made of flax.
(Tr. cxx) Wherein the Evangelist intimates, that in paying the last offices of the dead, the custom of the nation is to be followed. It was the custom of the Jewish nation to embalm their dead bodies, in order that they might keep the longer.
(de Con. Evang. iii. 23) Nor does John here contradict the other Evangelists, who, though they are silent about Nicodemus, yet do not affirm that our Lord was buried by Joseph alone. Nor because they say that our Lord was wrapped in a linen cloth by Joseph, do they say that other linen cloths may not have been brought by Nicodemus in addition; so that John may be right in saying, not, in a single cloth, but, in linen cloths. Nay more, the napkin which was about His head and the bands which were tied round His body being all of linen, though there were but one linen cloth, He may yet be said to have been wrapped up in linen cloths: linen cloths being taken in a general sense, as comprehending all that was made of linen.
Christ was numbered among the dead, Who for our sake became dead, according to the Flesh, but Whom we conceive to be, and Who is, in fact, Life, of Himself, and through His Father. And, that He might fulfil all righteousness, that is, all that was appropriate to the form of man, He of His own Will subjected the Temple of His Body not merely to death, but also to what follows after death, that is, burial and being laid in the tomb. The writer of the Gospel says that this sepulchre in the garden was a new one; this fact signifying to us, as it were, by a type and figure, that Christ's death is the harbinger and pioneer of our entry into Paradise. For He entered as a Forerunner for us. What other signification than this can be intended by the carrying over of the Body of Jesus in the garden? And by the newness of the sepulchre is meant the untrodden and strange pathway whereby we return from death unto life, and the renewing of our souls, that Christ has invented for us, whereby we baffle corruption. For henceforth, by the death of Christ, death for us has been transformed, in a manner, into sleep, with like power and functions. For we are alive unto God, and shall live for evermore, to the Scriptures. Therefore, also, the blessed Paul, in a variety of places, calls those asleep who have died in Christ. For in the times of old the dread presence of death held human nature in awe. For death reigned from Adam until Moses, even over them that had not sinned after the likeness of Adam's transgression; and we bore the image of the earthy in his likeness, and underwent the death that was inflicted by the Divine curse. But when the Second Adam appeared among us, the Divine Man from heaven, and, contending for the salvation of the world, purchased by His death the life of all men, and, destroying the power of corruption, rose again to life, we were transformed into His Image, and undergo, as it were, a different kind of death, that does not dissolve us in eternal corruption, but casts upon us a slumber which is laden with fair hope, after the Likeness of Him Who has made this new path for us, that is, Christ.
It has come down as the custom of the church of consecrating the Lord’s body not on silk or gold cloth but in a clean linen cloth.
Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.
Hence hath come down the custom of the Church, of consecrating the Lord's body not on silk or gold cloth, but in a clean linen cloth.
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)
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Summary
John 19:40 meticulously records the solemn and significant act of preparing Jesus' body for burial following His crucifixion. This verse highlights the courageous devotion of Joseph of Arimathea and Nicodemus, who, despite the immense risk, carefully wrapped Jesus' body in linen cloths with a substantial quantity of spices, adhering to the established Jewish customs for interment. This act of reverence underscores the reality of Jesus' death while subtly setting the stage for the miraculous events of the resurrection.
Context
Literary Context
John 19:40 immediately follows the account of Jesus' death on the cross and the subsequent request by the Jewish authorities for the bodies to be removed before the Sabbath, as detailed in John 19:31. Joseph of Arimathea, a secret disciple, boldly approaches Pilate to request Jesus' body, an act of remarkable courage given the political climate and the stigma associated with Jesus' execution (John 19:38). He is then joined by Nicodemus, who had previously visited Jesus under the cover of night (John 3:1-2) and now brings a lavish amount of myrrh and aloes for the burial (John 19:39). Verse 40 describes the culmination of their joint effort, detailing the specific actions taken to prepare Jesus' body according to traditional Jewish customs. This careful preparation is crucial, as it provides a tangible backdrop against which the later discovery of the empty tomb and the undisturbed grave cloths will be understood.
Historical & Cultural Context
Jewish burial practices in the 1st century AD were distinct from Egyptian mummification. The primary aim was not preservation for eternity but respectful interment, typically within 24 hours of death, especially before the Sabbath or a major feast. The body would be washed, anointed with aromatic spices (often a mixture of myrrh and aloes, as mentioned in John 19:39), and then wrapped tightly in strips of linen cloth. The spices served not only to honor the deceased but also to mitigate the odor of decomposition, though they were not embalming agents in the modern sense. The haste described in the narrative (John 19:31) was due to the approaching Sabbath, which began at sundown on Friday, making any work, including burial preparations, forbidden. The large quantity of spices brought by Nicodemus (about a hundred pounds) was extraordinarily generous, indicating profound respect and love for Jesus, far exceeding what was typical for an ordinary burial.
Key Themes
This verse contributes to several key themes within John's Gospel and the broader biblical narrative. Firstly, it emphasizes the reality of Jesus' death, a foundational truth for the Christian faith, demonstrating that His body was truly lifeless and required burial. Secondly, it highlights the courageous devotion of disciples like Joseph and Nicodemus, who moved from secret admiration to open, costly acts of service in Jesus' darkest hour, illustrating the transformative power of faith even in the face of immense social and political pressure. Thirdly, the meticulous nature of the burial, particularly the use of linen cloths and spices, subtly foreshadows the resurrection. The very wrappings that secure Jesus' body in the tomb will later become evidence of His miraculous departure, as seen when Peter and John find them undisturbed but empty in John 20:6-7. Finally, the burial by a rich man in a new tomb, involving costly spices, aligns with Old Testament prophecies concerning the Messiah's death and burial, such as Isaiah 53:9.
Exposition and Analysis
Key Word Analysis
A primary verb meaning "to bind (in various applications, literally or figuratively):--bind, be in bonds, knit, tie, wind." In this context, it specifically refers to the act of wrapping or binding Jesus' body tightly with the linen cloths, a common practice in Jewish burial to secure the body and the spices within the wrappings.
A neuter noun referring to "a linen bandage." This term denotes strips of linen cloth, rather than a single shroud, which were used to wrap the body. This specific detail becomes crucial evidence later, as the disciples observe these strips lying undisturbed in the empty tomb, distinct from a single, collapsed shroud.
Meaning "a usage (prescribed by habit or law):--custom, manner, be wont." This word emphasizes that Joseph and Nicodemus were meticulously adhering to the established and respected Jewish burial traditions, even under duress and in haste. Their actions were not arbitrary but followed a prescribed cultural and religious custom.
Verse Breakdown
"Then took they the body of Jesus"
This phrase immediately follows the granting of permission by Pilate to Joseph of Arimathea. "They" refers to Joseph and Nicodemus, who together undertake the solemn task. The act of "taking the body" signifies their ownership of the responsibility and their deep reverence for Jesus, contrasting sharply with the public rejection and execution He had just endured. It underscores the physical reality of Jesus' death.
"and wound it in linen clothes with the spices"
This describes the core action of the burial preparation. The body was carefully wrapped in strips of linen, and the spices (a mixture of myrrh and aloes, as specified in John 19:39) were applied between the layers of cloth. This was not for mummification but to honor the deceased and to help mitigate the odor of decay, a common practice in Jewish burials. The significant quantity of spices brought by Nicodemus highlights the profound respect and devotion shown to Jesus.
"as the manner of the Jews is to bury"
This concluding clause confirms that the actions taken were in full accordance with the established Jewish burial customs of the time. It emphasizes the cultural and religious context of the burial, ensuring that Jesus received a proper, albeit hasty, interment according to His people's traditions. This detail further grounds the narrative in historical reality and reinforces the authenticity of the event.
Literary Devices
John's Gospel employs several literary devices in John 19:40 to convey deeper meaning. Realism is prominent, as the text provides a stark, unvarnished account of the physical preparation of a deceased body, grounding the narrative in tangible human experience. This realism underscores the undeniable fact of Jesus' death, which is crucial for the theological weight of His resurrection. There is also a subtle use of Irony: Jesus, condemned as a criminal and abandoned by most of His followers, is honored in death by two men who were previously secret disciples, now displaying remarkable public courage. This unexpected devotion contrasts sharply with the earlier flight of His inner circle. Furthermore, the meticulous description of the linen cloths (othónia) and spices functions as Foreshadowing. These very items, precisely because of their undisturbed state in the tomb, will later serve as key evidence for the resurrection, transforming symbols of death into silent witnesses of life. The careful adherence to Jewish Custom also serves as a literary device, authenticating the narrative and connecting Jesus' burial to the broader cultural and religious practices of His time, while simultaneously setting the stage for how His resurrection would defy and transcend those very customs.
Theological and Thematic Connections
John 19:40 is profoundly significant as it affirms the absolute reality of Jesus' death, a cornerstone of Christian theology. Without a genuine death, there can be no resurrection, and thus no atonement for sin. The meticulous care taken by Joseph and Nicodemus, adhering to Jewish burial customs, underscores the humanity of Jesus and the finality of His earthly life. Yet, this very act of burial, seemingly an end, serves as a vital precursor to the ultimate triumph over death. The grave clothes and spices, intended to prepare a body for decay, instead become silent witnesses to the power of God to bring life from death, transforming a scene of sorrow into one of anticipation for the greatest miracle. This verse thus bridges the profound sorrow of the cross with the glorious hope of the empty tomb, emphasizing that Christ's death was real, but not His final state.
Reflection and Application
John 19:40 offers profound insights for contemporary believers. It reminds us of the quiet courage often required in discipleship. Joseph of Arimathea and Nicodemus, once hesitant, stepped forward in Jesus' darkest hour, risking their reputations and safety to honor Him. Their actions challenge us to consider whether our faith is merely private or if we are willing to act boldly and sacrificially when it truly matters, especially when it is unpopular or costly. This verse also underscores the reality of Jesus' humanity and His genuine death, which is foundational to the gospel. It was a real death, a real burial, which makes the subsequent resurrection all the more miraculous and powerful. For us, this means that the victory over sin and death is not a myth but a historical reality, offering genuine hope for our own mortality and the promise of new life. The loving care shown to Jesus' body also prompts us to reflect on how we honor the deceased and treat the bodies of those we love, recognizing the inherent dignity of human life.
Questions for Reflection
FAQ
Why were so many spices used for Jesus' burial, as mentioned in the preceding verse (John 19:39)?
The "about a hundred pounds weight" of myrrh and aloes brought by Nicodemus (John 19:39) was an extraordinary amount, far exceeding what was typical for an ordinary burial. This lavish quantity signifies the immense respect, honor, and love that Joseph of Arimathea and Nicodemus had for Jesus. It was a kingly amount, anointing Him posthumously in a manner befitting His true identity, even though He died as a condemned criminal. While the spices would have helped mitigate the odor of decomposition, their primary purpose in such abundance was an act of profound devotion and reverence, akin to an expensive anointing, rather than a form of embalming in the Egyptian sense.
Who were Joseph of Arimathea and Nicodemus, and why are their roles in Jesus' burial significant?
Joseph of Arimathea was a rich and prominent member of the Sanhedrin, described as a "secret disciple" of Jesus "for fear of the Jews" (John 19:38). Nicodemus was also a leading Pharisee and a member of the Jewish ruling council, who had previously visited Jesus by night (John 3:1-2). Their roles are highly significant because, despite their initial secrecy and high social standing which put them at great risk, they publicly stepped forward to honor Jesus' body when His other disciples had scattered. Their courageous actions ensured Jesus received a proper, dignified burial according to Jewish custom, fulfilling prophecy (Isaiah 53:9) and providing a historical anchor for the subsequent resurrection narrative. They represent a powerful example of faith moving from hidden conviction to open, costly devotion.
Christ-Centered Fulfillment
John 19:40, depicting the burial of Jesus, is not merely a historical detail but a crucial component of the Christ-centered narrative of redemption. The meticulous preparation of Jesus' body, wrapped in linen cloths with spices, underscores the undeniable reality of His death—a death that was necessary for the atonement of sins. This physical death on the cross, followed by burial, is the very foundation upon which the resurrection stands. As Paul emphatically declares in 1 Corinthians 15:3-4, the gospel is that "Christ died for our sins according to the Scriptures, and that He was buried, and that He rose again the third day according to the Scriptures." The grave clothes, carefully applied by Joseph and Nicodemus, later become silent, yet powerful, witnesses to the empty tomb, serving as tangible proof that the body was no longer there (John 20:6-7). Thus, the burial is not the end of the story, but the penultimate act before God's ultimate victory over death through Christ's resurrection, securing eternal life for all who believe (Romans 6:4). Jesus' burial, therefore, is a vital link in the chain of events that confirms His triumph over sin and death, providing the assurance of our own future resurrection and new life in Him (Philippians 3:20-21).