Luke 23:50

KJV

¶ And, behold, [there was] a man named Joseph, a counsellor; [and he was] a good man, and a just:

KJV (with Strong's)

And {G2532}, behold {G2400}, there was a man {G435} named {G3686} Joseph {G2501}, a counsellor {G1010}; and he was a good {G5225}{G18} man {G435}, and {G2532} a just {G1342}:

Complete Jewish Bible

There was a man named Yosef, a member of the Sanhedrin. He was a good man, a tzaddik;

Berean Standard Bible

Now there was a Council member named Joseph, a good and righteous man,

American Standard Version

And behold, a man named Joseph, who was a councillor, a good and righteous man

Commentary

### SUMMARY
Luke 23:50 introduces Joseph of Arimathea, a prominent and virtuous member of the Jewish Sanhedrin, at the critical juncture following Jesus' crucifixion. This verse meticulously describes Joseph as a "counsellor," a "good man," and "just," establishing his character and influential position, which were divinely orchestrated to facilitate the honorable burial of Jesus' body, setting the stage for the subsequent events of the resurrection.

### CONTEXT
* **Literary Context:** This verse immediately follows the dramatic account of Jesus' death on the cross, including the darkness over the land, the tearing of the temple veil, and the centurion's confession ([Luke 23:44-47](/luke/23-44-47 "Luke 23:44-47 - Jesus' Death and the Centurion's Confession")). The preceding verses emphasize the profound spiritual and cosmic significance of Christ's death. Luke 23:50 then transitions the narrative from the public spectacle of the crucifixion to the private, yet equally significant, act of burial. Joseph's appearance is not merely an incidental detail but a crucial plot development, ensuring that Jesus' body is properly interred before the Sabbath, fulfilling both Jewish custom and prophetic expectation. His character description here sets him apart from the majority of the Sanhedrin members who had condemned Jesus.
* **Historical & Cultural Context:** The historical setting is Jerusalem during Passover, specifically the late afternoon of Friday, the day of crucifixion. Jewish law, as stipulated in [Deuteronomy 21:22-23](/deuteronomy/21-22-23 "Deuteronomy 21:22-23 - Burial of the Executed"), mandated that the bodies of those executed should not remain on the tree overnight, especially if the Sabbath was approaching. This was to avoid defiling the land. The approaching Sabbath (which began at sundown) created an urgent need for Jesus' body to be removed and buried. Joseph's identity as a "counsellor" (βουλευτής, *bouleutḗs*) signifies his membership in the Sanhedrin, the highest Jewish judicial and legislative body, composed of 71 elders. This position granted him significant social standing and access to Roman authorities like Pilate, which would prove vital for securing Jesus' body.
* **Key Themes:** Luke 23:50 contributes to several overarching themes within Luke's Gospel and the broader biblical narrative. Firstly, it highlights **Divine Providence**, demonstrating how God meticulously orchestrates events and uses unexpected individuals, even those within the condemning establishment, to fulfill His purposes, ensuring a proper burial for His Son. Secondly, it underscores **Courageous Discipleship**, as Joseph, despite being a "secret disciple" according to [John 19:38](/john/19-38 "John 19:38 - Joseph of Arimathea, a Secret Disciple"), now boldly steps forward to identify with Jesus in His death, risking his reputation and position. Thirdly, Joseph's character as "a good man, and a just" provides a powerful example of **Integrity Amidst Corruption**, standing in stark contrast to the unjust actions of many of his Sanhedrin colleagues who had condemned Jesus ([Luke 22:66-71](/luke/22-66-71 "Luke 22:66-71 - Jesus Before the Sanhedrin")). Finally, it subtly reinforces the biblical emphasis on **Respect for the Dead** and the importance of reverent burial, even for those considered criminals by the state.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Counsellor (Greek, _bouleutḗs'_):** From *bouleúō*, this term specifically denotes an adviser, particularly a member of the Jewish Sanhedrin. Joseph's designation as a *bouleutḗs* immediately establishes his high social and political standing within Jewish society. This position implies not only influence but also a deep understanding of Jewish law and customs, making his subsequent actions regarding Jesus' burial particularly significant and authoritative.
* **Good (Greek, _agathós'_):** This primary word signifies "good" in a broad sense, often denoting inherent moral excellence and uprightness. When applied to Joseph, *agathós* describes his intrinsic moral character, indicating that he was a man of virtue, integrity, and benevolent disposition, not merely outwardly compliant but inwardly righteous. This quality sets him apart from the moral failings often associated with the religious leaders of the time.
* **Just (Greek, _díkaios'_):** Derived from *díkē* (justice), *díkaios* describes someone who is equitable in character or act, innocent, or holy. It signifies righteousness, adherence to divine law, and equity. Joseph's description as *díkaios* complements *agathós*, portraying him as a man whose actions and character align with God's standards of justice and righteousness. This is particularly poignant given the unjust condemnation of Jesus by the very council of which Joseph was a member.

#### Verse Breakdown
* **"¶ And, behold, [there was] a man named Joseph":** The introductory phrase "And, behold" (καὶ ἰδοὺ, *kai idoú*) serves as an attention-getter, signaling the introduction of a new, significant character. The mention of "Joseph" immediately identifies him as Joseph of Arimathea, a figure known from all four Gospels. This abrupt introduction underscores his providential appearance at this critical moment, as if divinely appointed for the task ahead.
* **"a counsellor;":** This clause provides Joseph's official title, *bouleutḗs*, indicating his membership in the Sanhedrin. This detail is crucial for understanding his capacity to approach Pilate and secure Jesus' body. It also highlights the surprising fact that a member of the very council that condemned Jesus would be the one to provide for His burial.
* **"[and he was] a good man, and a just":** This concluding description provides a powerful assessment of Joseph's character. The terms "good" (*agathós*) and "just" (*díkaios*) are not mere platitudes but profound theological descriptors. "Good" speaks to his moral integrity and benevolent nature, while "just" refers to his righteousness and adherence to divine law. These qualities distinguish him from many of his colleagues and explain his willingness to act honorably, even courageously, in the face of widespread opposition and injustice.

#### Literary Devices
Luke's concise yet potent description of Joseph employs several literary devices. The initial "And, **behold**" (καὶ ἰδοὺ) functions as an **Exclamatory Introduction**, drawing the reader's immediate attention to the sudden appearance of this pivotal character. This device creates a sense of divine timing and significance. The detailed description of Joseph's character ("a counsellor; and he was a good man, and a just") is a masterful use of **Characterization**, painting a vivid portrait of integrity and influence in just a few words. This positive portrayal sets him apart from the corrupt religious establishment. Furthermore, there is a subtle **Irony** in the fact that a member of the Sanhedrin, the body responsible for Jesus' condemnation, is the one to ensure His honorable burial. This highlights the diversity within the Jewish leadership and God's ability to work through unexpected individuals. The cumulative effect of "good man, and a just" also functions as **Emphasis** through a hendiadys-like construction, reinforcing the profound moral uprightness and righteousness of Joseph.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 23:50 introduces Joseph of Arimathea as a man of profound integrity and influence, whose role in Jesus' burial is not merely historical but deeply theological. His character, described as "good" and "just," stands as a testament to the fact that God always preserves a remnant, even within seemingly corrupt institutions. Joseph's willingness to step forward, despite the immense social and political risks associated with identifying with a crucified criminal, exemplifies a courageous faith that prioritizes divine righteousness over human approval. His actions ensure the proper burial of Jesus, a crucial precursor to the resurrection and a fulfillment of prophetic expectations regarding the Messiah's death and burial, such as those found in [Isaiah 53:9](/isaiah/53-9 "Isaiah 53:9 - Burial with the Rich"). Thus, Joseph becomes an instrument of God's providence, ensuring that even in the darkest hour of Christ's death, the divine plan for salvation remains meticulously on track.

* [Matthew 27:57-60](/matthew/27-57-60 "Matthew 27:57-60 - Joseph of Arimathea Buries Jesus")
* [Mark 15:43-46](/mark/15-43-46 "Mark 15:43-46 - Joseph of Arimathea Asks for Jesus' Body")
* [John 19:38-42](/john/19-38-42 "John 19:38-42 - Joseph and Nicodemus Bury Jesus")

### REFLECTION AND APPLICATION
Joseph of Arimathea's appearance in Luke 23:50 offers a powerful and multifaceted example for believers today. His description as a "good man, and a just" within the corrupt political and religious landscape of his time challenges us to consider the quality of our own character and integrity, especially when surrounded by moral compromise. Joseph's courageous act of requesting Jesus' body, despite being a secret disciple, reminds us that there comes a time when our faith must move from private conviction to public declaration, even when it involves significant personal cost or social ostracization. His example encourages us to be instruments of God's will in unexpected places, using our influence, resources, and positions not for personal gain, but for the advancement of His kingdom and the honoring of His Son. We are called to be people of integrity, who act justly and love mercy, even when it means standing against the tide of popular opinion or institutional injustice, trusting that God will use our faithfulness for His greater purposes.

#### Questions for Reflection
* **In what areas of your life might you be called to move from "secret discipleship" to courageous, public identification with Christ?**
* **How can you cultivate the qualities of being "good" and "just" in your daily life, especially in environments that may not reflect these values?**
* **What risks are you willing to take to honor Christ and serve His purposes, even if it means going against prevailing norms or opinions?**
* **How does Joseph's story encourage you to trust in God's providence, even when circumstances seem bleak or hopeless?**

### FAQ
**Who was Joseph of Arimathea, and why is he significant in the biblical narrative?**

Answer: Joseph of Arimathea was a wealthy and influential member of the Sanhedrin, the Jewish supreme council. He is significant because, despite being a secret disciple of Jesus (as revealed in [John 19:38](/john/19-38 "John 19:38 - Joseph of Arimathea, a Secret Disciple")), he courageously stepped forward after Jesus' death to request His body from Pilate. He then provided his own new tomb for Jesus' burial, ensuring a proper and honorable interment. This act was crucial for fulfilling prophecy ([Isaiah 53:9](/isaiah/53-9 "Isaiah 53:9 - Burial with the Rich")) and setting the stage for the resurrection, as the empty tomb would later confirm Jesus' triumph over death. His actions demonstrate divine providence and courageous faith amidst opposition.

**What does it mean that Joseph was "a good man, and a just"?**

Answer: This description highlights Joseph's exceptional moral character. "Good" (Greek: *agathós*) signifies inherent moral excellence, benevolence, and uprightness. "Just" (Greek: *díkaios*) refers to his righteousness, adherence to divine law, and equity. Together, these terms portray Joseph as a man of integrity, whose actions were guided by God's standards of justice, even when his colleagues on the Sanhedrin acted unjustly in condemning Jesus ([Luke 22:66-71](/luke/22-66-71 "Luke 22:66-71 - Jesus Before the Sanhedrin")). This distinguishes him as a rare individual within the religious establishment who maintained his moral compass.

### CHRIST-CENTERED FULFILLMENT
Joseph of Arimathea, as introduced in [Luke 23:50](/luke/23-50 "Luke 23:50 - Joseph of Arimathea Introduced"), serves as a poignant figure whose actions, though seemingly peripheral to the grand narrative of salvation, are deeply Christ-centered. His provision of a tomb, described as "a new tomb, wherein never man before was laid" ([Luke 23:53](/luke/23-53 "Luke 23:53 - Jesus Laid in Joseph's New Tomb")), directly fulfills the prophecy of [Isaiah 53:9](/isaiah/53-9 "Isaiah 53:9 - Burial with the Rich"), which foretold that the suffering servant would be "with the rich in his death." Joseph, a man of means and influence, became the instrument through whom this specific detail of the Messiah's burial was accomplished, underscoring the meticulous precision of God's redemptive plan. Furthermore, his courageous act of identifying with the crucified Christ, risking his reputation and position, foreshadows the call for all believers to boldly confess Jesus before men, even in the face of adversity ([Matthew 10:32](/matthew/10-32 "Matthew 10:32 - Confessing Christ")). Joseph's role in securing Jesus' body and placing it in a sealed tomb was an essential part of the divine drama, setting the stage for the triumphant resurrection that would definitively prove Jesus' claims and secure salvation for all who believe ([Romans 1:4](/romans/1-4 "Romans 1:4 - Jesus Declared Son of God by Resurrection")). Thus, Joseph’s quiet faithfulness in a moment of profound darkness ultimately served to highlight the glorious dawn of Christ's victory over death.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

John 19:38

¶ And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave [him] leave. He came therefore, and took the body of Jesus.

John 19:42

There laid they Jesus therefore because of the Jews' preparation [day]; for the sepulchre was nigh at hand.

Acts 10:22

And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee.

Acts 11:24

For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord.

Mark 15:42

¶ And now when the even was come, because it was the preparation, that is, the day before the sabbath,

Mark 15:47

And Mary Magdalene and Mary [the mother] of Joses beheld where he was laid.

Matthew 27:57

¶ When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus' disciple: