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It was the day of the Preparation, and the Sabbath was drawing near.
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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.
Ambrose of MilanAD 397
EXPOSITION OF THE GOSPEL OF LUKE 10.144-46
Finally, not all were able to bury Christ: although religious women stood from afar, they diligently observed the place in order to bring ointments and pour them out. However, they are both anxious and depart from the tomb and return to the tomb: although constancy is lacking, diligence is not. The gender falters, devotion burns. Finally, at the time of the resurrection, they are present, and while the men were fleeing, only the women are admonished by the angel to not be afraid. The disciples call Peter and the others in earnest, but the later ones come with confidence. Finally, he comes without fear, and the one who came later enters first, as if he had received the keys of the kingdom to open them for others. The shaking of the earth is a resurrection for the faithful, but a fear for the wicked: for the former, because the lazy body stirs from the sleep of death; for the latter, because they are disturbed by the shaking of the body and the earthly movement, they turn away from the faith and trust in the resurrection.
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.
BedeAD 735
On the Gospel of Luke
And it was the day of Preparation, and the Sabbath was drawing near. Preparation is interpreted as preparing, by which name the Jews who lived among the Greeks called the sixth day of the week, which is now called Friday by us, because on that day they prepared what was necessary for the Sabbath. According to what was once commanded concerning manna: "On the sixth day you shall gather double," etc. (Exodus 16). But the Jews who lived among the Romans more commonly called it in Latin, "the pure supper." Because man was made on the sixth day, and the whole creation of the world was perfected, and on the seventh the Creator rested from his work, hence he commanded it to be called the Sabbath, that is, rest, rightly the Lord was crucified on the same sixth day, fulfilling the mystery of human restoration. Therefore, when he had received the vinegar, he said: "It is finished" (John 19), that is, the work of the sixth day, which I undertook for the resurrection of the world, is entirely completed. On the Sabbath, resting in the tomb, he awaited the event of the resurrection which was to come on the eighth day. Here shines the example of our devotion, for whom it is necessary to suffer for the Lord in this sixth age of the world, and to be crucified as it were to the world; but in the seventh age, that is, when one joyfully pays the debt, the bodies indeed remain in the tombs, but the souls remain in secret peace with the Lord, and it is fitting to rest after good works, until finally in the coming eighth age even the bodies themselves, purified by the resurrection, receive incorruptibility of eternal inheritance together with the souls. Hence it is aptly read that the seventh day in Genesis did not have an evening, because the rest of souls which now exists in that age shall not be consumed by any sorrow, but shall be increased by the fuller joy of the future resurrection.
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.
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 23:54 serves as a critical chronological anchor in the Passion narrative, precisely situating Jesus' hurried burial within the framework of Jewish law and custom. This concise verse establishes that the day of His crucifixion was the "preparation" day, the Friday immediately preceding the weekly Sabbath, thereby explaining the urgent need for His interment before the sacred day of rest commenced at sunset. It underscores the meticulous timing of these pivotal events, even amidst the profound sorrow and chaos of the crucifixion.
CONTEXT
Literary Context: This verse immediately follows the account of Joseph of Arimathea, a respected member of the Jewish council, courageously requesting Jesus' body from Pilate and then, with haste, taking it down from the cross, wrapping it in linen, and laying it in a new tomb cut into rock. The preceding verses Luke 23:50-53 detail this solemn act of burial. Luke 23:54 provides the crucial temporal explanation for the urgency of Joseph's actions, setting the scene for the women who followed Jesus to observe the burial and then return home to prepare spices and ointments before resting on the Sabbath, as described in Luke 23:55-56. The verse thus acts as a bridge, explaining the necessity of the swift burial and leading into the Sabbath, a day of apparent stillness before the monumental event of the resurrection.
Historical & Cultural Context: For first-century Jews, the Sabbath (Shabbat) was a cornerstone of their religious and social life, mandated by the Ten Commandments Exodus 20:8-11. It commenced at sunset on Friday and concluded at sunset on Saturday, during which all work was strictly forbidden. "Preparation day" (Greek: paraskeuḗ) was the common term for Friday, the day on which all necessary tasks—cooking, cleaning, preparing for the Sabbath meals, and even burying the dead—had to be completed before the Sabbath began. The meticulous adherence to this custom, even in the emotionally charged aftermath of Jesus' death, highlights the deep reverence for the Law among devout Jews like Joseph of Arimathea and the women disciples. This cultural norm dictated the rapid sequence of events surrounding Jesus' burial, ensuring His body was interred before the start of the holy day.
Key Themes: Luke 23:54 contributes significantly to several key themes within Luke's Gospel and the broader biblical narrative. Firstly, it underscores the theme of Divine Timing and Sovereignty. Even the precise moment of Jesus' burial, dictated by Jewish custom, was part of God's meticulously orchestrated plan, leading to the ultimate triumph of the resurrection. Secondly, it highlights the Fulfillment of the Law, demonstrating that even in His death, Jesus and those around Him adhered to the Mosaic Law, emphasizing the continuity between the Old Covenant and the New, even as the New was about to break forth. Thirdly, it introduces a theme of Transition and Anticipation. The Sabbath, a day of rest, symbolically becomes a period of profound waiting and stillness between the apparent defeat of the crucifixion and the glorious, world-altering victory of the resurrection. This "rest" before the "first day of the week" anticipates the new creation inaugurated by Christ's triumph over death, as seen in Luke 24:1.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 23:54 employs several literary devices to convey its meaning and significance. The primary device is Temporal Marker, as the verse precisely dates the events of Jesus' burial, grounding the narrative in a specific Jewish timeframe. This precise dating also functions as Foreshadowing, subtly hinting at the brevity of Jesus' time in the tomb; His burial on the eve of the Sabbath implies His resurrection will occur shortly after the Sabbath's conclusion, on the "first day of the week." There is also a subtle Irony at play: the meticulous adherence to the Sabbath law, a symbol of God's old covenant, is observed even as the New Covenant is being inaugurated through Christ's death and impending resurrection, which will ultimately transcend and transform the meaning of such laws. The Sabbath itself functions as Symbolism, representing a period of rest, but in this context, it symbolizes the quiet, liminal space between death and new life, between apparent defeat and ultimate triumph.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 23:54, though brief, is rich with theological implications, emphasizing God's meticulous sovereignty over time and events, even in moments of profound sorrow. The "preparation day" and the approaching "Sabbath" highlight that Jesus' death and burial were not random occurrences but precisely timed within God's redemptive plan, fulfilling Old Testament prophecies and setting the stage for the New Covenant. This adherence to Jewish law, even in burying the Messiah, underscores the continuity of God's faithfulness and the orderly unfolding of His purposes, demonstrating that Christ came not to abolish the Law but to fulfill it. The period of rest on the Sabbath also serves as a poignant pause, a moment of divine silence before the earth-shattering declaration of the resurrection.
REFLECTION AND APPLICATION
Luke 23:54 offers profound lessons for contemporary believers, reminding us that even in moments of profound grief, uncertainty, or apparent defeat, God's divine timing is at work. The hurried burial of Jesus on the "preparation day" before the Sabbath, a detail seemingly mundane, was in fact part of God's perfect orchestration, leading to the glorious resurrection. This teaches us to trust in God's sovereign plan, even when circumstances seem bleak or when we are in a period of "waiting" or "rest." Just as the Sabbath was a necessary pause before the dawn of the new week and the resurrection, so too are there seasons in our lives where God calls us to wait, to rest, and to trust that He is working behind the scenes. It encourages us to find peace in His timing, knowing that His purposes will always be fulfilled, often in ways we cannot foresee.
Questions for Reflection
FAQ
Why was Jesus' burial so rushed on "preparation day"?
Answer: Jesus' burial was rushed because it was "preparation day" (Friday), and the Sabbath was about to begin at sunset. According to Jewish law, no work, including the handling and burial of a corpse, was permitted on the Sabbath. Therefore, Joseph of Arimathea and others involved had to complete the burial before the sun set and the Sabbath officially commenced, as detailed in Deuteronomy 21:23. This urgency ensured adherence to the Law, even in the immediate aftermath of the crucifixion.
CHRIST-CENTERED FULFILLMENT
Luke 23:54, with its emphasis on the "preparation day" and the approaching "Sabbath," serves as a profound Christ-centered fulfillment, subtly pointing to Jesus as the one who brings a new and ultimate rest. His death on the "preparation day" and burial before the Sabbath signify the completion of the old covenant's demands and the anticipation of a new creation. The Sabbath, a day of rest under the Old Covenant, now becomes a symbol of the "rest" that Jesus Himself provides, not merely from labor, but from the burden of sin and the Law's condemnation Matthew 11:28-30. His resurrection on the "first day of the week" (Sunday) inaugurates the new creation, establishing a new "Lord's Day" that transcends the old Sabbath, marking the dawn of the new covenant and the ultimate rest found in Him Revelation 1:10. Thus, the meticulous timing of His burial before the Sabbath underscores that Jesus is not only the fulfiller of the Law but also the one who ushers in a greater, more glorious rest, where believers enter into God's eternal rest through faith in His finished work Hebrews 4:9-10.