TRV
Translation
King James Version
¶ And, behold, there was a man named Joseph, a counsellor; and he was a good man, and a just:
Complete Jewish Bible
There was a man named Yosef, a member of the Sanhedrin. He was a good man, a tzaddik;
American Standard Version
And behold, a man named Joseph, who was a councillor, a good and righteous man
World English Bible Messianic
Behold, a man named Joseph, who was a member of the council, a good and righteous man
Geneva Bible (1599)
And beholde, there was a man named Ioseph, which was a counseller, a good man and a iust.
Young's Literal Translation
And lo, a man, by name Joseph, being a counsellor, a man good and righteous,
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In the KJVVerse 25,986 of 31,102
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Commentary on Luke 23 verses 50–56
50 ¶ And, behold, there was a man named Joseph, a counsellor; and he was a good man, and a just:
51 (The same had not consented to the counsel and deed of them;) he was of Arimathaea, a city of the Jews: who also himself waited for the kingdom of God.
52 This man went unto Pilate, and begged the body of Jesus.
53 And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid.
54 And that day was the preparation, and the sabbath drew on.
55 And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.
56 And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.
We have here an account of Christ's burial; for he must be brought not only to death, but to the dust of death (Psa 22:15), according to the sentence (Gen 3:19), To the dust thou shalt return. Observe,
I. Who buried him. His acquaintance stood afar off; they had neither money to bear the charge nor courage to bear the odium of burying him decently; but God raised up one that had both, a man named Joseph, Luk 23:50. His character is that he was a good man and a just, a man of unspotted reputation for virtue and piety, not only just to all, but good to all that needed him (and care to bury the dead, as becomes the hope of the resurrection of the dead, is one instance of goodness and beneficence); he was a person of quality, a counsellor, a senator, a member of the sanhedrim, one of the elders of the Jewish church. Having said this of him, it was necessary to add that, though he was of that body of men who had put Christ to death, yet he had not consented to their counsel and deed (Luk 23:51), though it was carried by the majority, yet he entered his protest against it, and followed not the multitude to do evil. Note, That evil counsel or deed to which we have not consented shall not be reckoned our act. Nay, he not only dissented openly from those that were enemies to Christ, but be consented secretly with those that were his friends: He himself waited for the kingdom of God; he believed the Old Testament prophecies of the Messiah and his kingdom, and expected the accomplishment of them. This was the man that appears upon this occasion to have had a true respect for the Lord Jesus. Note, There are many who are hearty in Christ's interests, how, though they do not make any show in their outward profession of it, yet will be more ready to do him a piece of real service, when there is occasion, than others who make a greater figure and noise.
II. What he did towards the burying of him. 1. He went to Pilate, the judge that condemned him, and begged the body of Jesus, for it was at his disposal; and, though he might have raised a party sufficient to have carried off the body by violence, yet he would take the regular course, and do it peaceably. 2. He took it down, it should seem, with his own hands, and wrapped it in linen. They tell us that it was the manner of the Jews to roll the bodies of the dead, as we do little children in their swaddling-clothes, and that the word here used signifies as much; so that the piece of fine linen, which he bought whole, he cut into many pieces for this purpose. It is said of Lazarus, He was bound hand and foot, Joh 11:44. Grave-clothes are to the saints as swaddling-clothes, which they shall out-grow and put off, when they come to the perfect man.
III. Where he was buried. In a sepulchre that was hewn in stone, that the prison of the grave might be made strong, as the church, when she was brought into darkness, had her way enclosed with hewn stone, Lam 3:2, Lam 3:9. But it was a sepulchre in which never man before was laid, for he was buried on such an account as never any one before him was buried, only in order to his rising again the third day by his own power; and he was to triumph over the grave as never any man did.
IV. When he was buried. On the day of the preparation, when the sabbath drew on, Luk 23:54. This is given as a reason why they made such haste with the funeral, because the sabbath drew on, which required their attendance to other work, preparing for the sabbath, and going forth to welcome it. Note, Weeping must not hinder sowing. Though they were in tears for the death of Christ, yet they must apply themselves to the sanctifying of the sabbath; and, when the sabbath draws on, there must be preparation. Our worldly affairs must be so ordered that they may not hinder us from our sabbath work, and our holy affections must be so excited that they may carry us on in it.
V. Who attended the funeral; not any of the disciples, but only the women that came with him from Galilee (Luk 23:55), who, as they staid by him while he hung on the cross, so they followed him, all in tears no doubt, and beheld the sepulchre where it was, which was the way to it, and how his body was laid in it. They were led to this, not by their curiosity, but by their affection to the Lord Jesus, which was strong as death and which many waters could not quench. Here was a silent funeral, and not a solemn one, and yet his rest was glorious.
VI. What preparation was made for the embalming of his body after he was buried (Luk 23:56): They returned, and prepared spices and ointments, which was more an evidence of their love than of their faith; for had they remembered and believed what he had so often told them, that he should rise again the third day, they would have spared their cost and pains herein, as knowing that in a short time there would be a greater honour put upon his body, by the glory of his resurrection, than they could put upon it with their most precious ointments; but, busy as they were in this preparation, they rested on the sabbath day, and did none of this servile work thereon, not only according to the custom of their nation, but according to the commandments of their God, which, though the day be altered, is still in full force: Remember the sabbath day, to keep it holy.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 50–56. Public domain.
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Athanasius of Alexandria (as quoted by Aquinas, AD 1274)AD 373
Catena Aurea by Aquinas
(in Vit. Ant. 90.) They also act absurdly who embalm the bodies of their dead, and do not bury them, even supposing them to be holy. For what can be more holy or greater than our Lord's body? And yet this was placed in a tomb until it rose again the third day. For it follows, And he laid it in a hewn sepulchre.
Ephrem the SyrianAD 373
COMMENTARY ON TATIAN’S DIATESSARON 21.20
Mary stands for Eve, and Joseph stands for another Joseph. He who asked for his corpse was also named Joseph. The earlier Joseph was a righteous man who did not denounce Mary publicly. The other one was also a righteous man because he did not consent to the detractors. So that it might be clear that the Lord was entrusted at the beginning to one having this name when he was born, he further allowed one with this name to prepare him for burial when he was dead. This name receives the full reward for serving him at his birth in the cave and for having served his corpse at the tomb.
Cyril of JerusalemAD 386
Catechetical Lecture 13:35
We seek to know exactly where he was buried. Was his tomb made with hands? Does it rise above the ground, like the tombs of kings? Was the sepulcher made of stones joined together? What is laid upon it? O prophets, tell us exactly about his tomb. Where is it? Where should we look for it? They answer, “Look at the solid rock that you have hewn.” Look and see. You have in the Gospels, “In a rock-hewn tomb.” What is next? What kind of door does the sepulcher have? Again, the prophet says, “They have ended my life in the pit, and they have laid a stone over me.” I am “the chief cornerstone, chosen, precious.” He that is “a stone of stumbling” to the Jews but of salvation to those that believe was for a while within a stone. The tree of life was planted in the earth, to bring blessing for the earth that was cursed and to bring release for the dead.
Ambrose of Milan (as quoted by Aquinas, AD 1274)AD 397
Catena Aurea by Aquinas
Now mystically, the just man buries the body of Christ. For the burial of Christ is such as to have no guile or wickedness in it. But rightly did Matthew call the man rich, for by carrying Him that was rich he knew not the poverty of faith. The just man covers the body of Christ with linen. Do thou also clothe the body of Christ with His own glory, that thou mayest be thyself just. And if thou believest it to be dead, still cover it with the fulness of His own divinity. But the Church also is clothed with the grace of innocence.
Nor without meaning has one Evangelist spoken of a new tomb, another of the tomb of Joseph. For the grave is prepared by those who are under the law of death; the Conqueror of death has no grave of His own. For what fellowship hath God with the grave. He alone is enclosed in this tomb, because the death of Christ, although it was common according to the nature of the body, yet was it peculiar in respect of power. But Christ is rightly buried in the tomb of the just, that He may rest in the habitation of justice. For this monument the just man hews out with the piercing word in the hearts of Gentile hardness, that the power of Christ might extend over the nations. And very rightly is there a stone rolled against the tomb; for whoever has in himself truly buried Christ, must diligently guard, lest he lose Him, or lest there be an entrance for unbelief.
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(de Con. Ev. lib. iii. c. 22.) Now John says, that Joseph was a disciple of Jesus. Hence it is also here added, Who also himself waited for the kingdom of God. But it naturally causes surprise how he who for fear was a secret disciple should have dared to beg our Lord's body, which none of those who openly followed Him dared to do; for it is said, This man went unto Pilate, and begged the body of Jesus. We must understand then, that he did this from confidence in his rank, by which he might be privileged to enter familiarly into Pilate's presence. But in performing that last funeral rite, he seems to have eared less for the Jews, although it was his custom in hearing our Lord to avoid their hostility.
Maximus of TurinAD 465
SERMON 39.1
Someone might say of last Sunday’s sermon, in which we preached that there was no less glory in Joseph’s grave receiving the Lord than in holy Mary’s womb begetting him, “What comparison can there be between the womb and the grave, since the one brought forth a son from its innermost bowels while the other only gave him a place of burial?” But I say that Joseph’s love was no less than Mary’s, since she conceived the Lord in her womb and he did so in his heart. She offered the secret place of her inmost members to the Savior; he did not deny him the secret place for his own body. She wrapped the Lord in swaddling clothes when he was born; he wrapped him in linen cloths when he died. She anointed his blessed body with oil; he honored it with spices. Each one’s service is similar and each one’s love is similar; hence each one’s reward must also be similar. But there is this difference: an angel called Mary to her service, but righteousness alone persuaded Joseph.
Maximus of TurinAD 465
SERMON 78.2
Let us see, then, what happens to the Lord’s body after they take it down from the cross. Joseph of Arimathea, a righteous man, as the Evangelist says, took it and buried it in his new tomb in which no one had ever been laid. Blessed is the body of the Lord Christ, which in birth comes forth from a virgin’s womb and in death is placed in the grave of a righteous man! Clearly this body is blessed. Virginity brought it out, and righteousness held it! Joseph’s grave held him incorrupt, just as Mary’s womb preserved him inviolate. In the one, a man’s impurity does not touch him; in the other, death’s corruption does not hurt him. In every way, holiness and virginity are bestowed on that blessed body. A new womb conceived him, and a new grave enclosed him. The womb is the Lord’s womb. It is virginal. The tomb is virginal. Should I not rather say that the tomb itself is a womb? There is, in fact, a great similarity. Just as the Lord came out from his mother’s womb living, so also he rose living from Joseph’s tomb. Just as he was born from the womb in order to preach, so also now he has been reborn from the tomb in order to evangelize. The last birth is more glorious than the first. The first conceived a mortal body, but the last brought out an immortal one. After the first birth, he descends to hell, but after the last birth, he returns to the heavens. The last birth is more religious than the first. The first kept the Lord of the whole world locked in the womb for nine months, but the last held him in the belly of the grave for only three days. The first offered hope to all rather slowly, but the last raised salvation for all quite quickly.
Maximus of TurinAD 465
SERMON 39.3
Let us see why they placed the Savior in someone else’s grave instead of his own. They placed him in another person’s grave because he died for the salvation of others. They did not impose death on him. He endured death for us. Death did not just happen to him, but it benefited us. Why should he, who did not have his own death in himself, have his own grave? Why should he, whose dwelling remained in heaven, have a burial place on earth? Why should he have a grave? For only three days, he did not so much lie as one dead in a tomb as rest as one sleeping in a bed. The brief period of time itself certainly indicates sleep rather than death. A tomb is the dwelling of death. Christ who is life did not need a dwelling for death, nor did he who is always living require a habitation of the deceased. We have correctly laid up this life in our own tomb so that as he gives life to our death, we may rise with him from the dead.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
A counsellor, or decurio, is so called because he is of the order of the curia or council, and administers the office of the curia. He is also wont to be called curialis, from his management of civil duties. Joseph then is said to have been of high rank in the world, but of still higher estimation before God; as it follows, A good man, and a just, of Arimathæa, a city of the Jews, &c. Arimathæa is the same as Ramatha, the city of Helcanah and Samuel.
So then being fitted by the righteousness of his works for the burial of our Lord's body, he was worthy by the dignity of his secular power to obtain it. Hence it follows, And he took it down, and wrapped it in linen. By the simple burial of our Lord, the pride of the rich is condemned, who not even in their graves can be without their wealth.
That is, hewn out of a rock, lest if it had been built of many stones, and the foundations of the tomb being dug up after the resurrection, the body should be said to have been stolen away. It is laid also in a new tomb, wherein never man before was laid, lest when the rest of the bodies remained after the resurrection, it might be suspected that some other had risen again. But because man was created on the sixth day, rightly being crucified on the sixth day our Lord fulfilled the secret of man's restitution. It follows, And it was the day of the παρασκευὴ, which means the preparation, the name by which they called the sixth day, because on that day they prepared the things which were necessary for the Sabbath. But because on the seventh day the Creator rested from His work, the Lord on the Sabbath rested in the grave. Hence it follows, And the Sabbath was dawning. Now we said above, that all His acquaintance stood afar off, and the women which followed Him. These then of His acquaintance, after His body was taken down, returned to their homes, but the women who more tenderly loved Him, following His funeral, desired to see the place where He was laid. For it follows, And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid, that in truth they might make the offerings of their devotion at the proper time.
He also wraps Jesus in clean linen, who has received Him with a pure mind.
Now that the Lord is crucified on the sixth day and rests on the seventh, signifies that in the sixth age of the world we must of necessity suffer for Christ, and as it were be crucified to the world. (Gal. 6:14.) But in the seventh age, that is, after death, our bodies indeed rest in the tombs, but our souls with the Lord. But even at the present time also holy women, (that is, humble souls,) fervent in love, diligently wait upon the Passion of Christ, and if perchance they may be able to imitate Him, with anxious carefulness ponder each step in order, by which this Passion is fulfilled. And having read, heard, and called to mind all these, they next apply themselves to make ready the works of virtue, by which Christ may be pleased, in order that having finished the preparation of this present life, in a blessed rest they may at the time of the resurrection meet Christ with the frankincence of spiritual actions.
BedeAD 735
On the Gospel of Luke
And behold, there was a man named Joseph, who was a member of the Council, a good and just man. He had not consented to their decision and deeds. He is called a Council member because he belongs to the order of the council and administers the office of the council, and he is also often called a Curialis for managing civil duties.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
But the race of women formerly cursed remains and sees all these things; for it follows, And the women which followed him from Galilee, seeing these things. And thus they are the first to be renewed by justification, or by the blessing which flows from His passion, as also from His resurrection.
For they had not yet sufficient faith, but prepared as if for a mere man spices and ointments, after the manner of the Jews, who performed such duties to their dead. Hence it follows, And they returned, and prepared spices. For our Lord being buried, they were occupied as long as it was lawful to work, (that is, until sun-set,) in preparing ointments. But it was commanded to keep silence on the Sabbath, that is, rest from evening to evening. For it follows, And rested the sabbath day according to the commandment.
Ancient Greek Expositor (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(Photius.) Joseph had been at one time a secret disciple of Christ, but at length bursting through the bonds of fear, and become very zealous, he took down the body of our Lord, basely hanging on the cross; thus gaining a precious jewel by the meekness of His words. Hence it follows, And, behold, there was a man named Joseph, a counsellor.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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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
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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. 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.
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
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), 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) 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). 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, 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), directly fulfills the prophecy of Isaiah 53:9, 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). 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). Thus, Joseph's quiet faithfulness in a moment of profound darkness ultimately served to highlight the glorious dawn of Christ's victory over death.