TRV
Translation
King James Version
And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.
Complete Jewish Bible
Then they went back home to prepare spices and ointments.
On Shabbat the women rested, in obedience to the commandment;
On Shabbat the women rested, in obedience to the commandment;
Berean Standard Bible
Then they returned to prepare spices and perfumes. And they rested on the Sabbath, according to the commandment.
American Standard Version
And they returned, and prepared spices and ointments. And on the sabbath they rested according to the commandment.
World English Bible Messianic
They returned, and prepared spices and ointments. On the Sabbath they rested according to the commandment.
Geneva Bible (1599)
And they returned and prepared odours, and ointments, and rested the Sabbath day according to the commandement.
Young's Literal Translation
and having turned back, they made ready spices and ointments, and on the sabbath, indeed, they rested, according to the command.
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In the KJVVerse 25,992 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.
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.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 153
Wise women followed our common Savior Christ, gathering whatever was both useful and necessary for faith in him. When he gave his flesh as a ransom for the life of us all, they wisely committed themselves to care for his body. They supposed that the corpse would continue to remain in the grave.
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 they returned and prepared spices and ointments. And indeed they rested on the Sabbath according to the commandment. The commandment was that the Sabbath silence be observed from evening to evening, and therefore the devout women, after the Lord was buried, were occupied in preparing ointments as long as it was permitted to work, that is, until sunset. Which they had done not only on the day of Preparation but also, after the Sabbath, that is, at sunset, as soon as the permission to work returned, they bought spices so that coming early in the morning they might anoint his body, as the Evangelist Mark testifies. For they did not wish to visit the tomb on the evening of the Sabbath, when night was already approaching. But after seeing the burial of the Lord and returning, they prepare spices and ointments, those who, having read, heard, recalled the passion of the Lord, immediately turn to perform works of virtue by which Christ is pleased, and indeed on the Sabbath, with the spices prepared, they rest, waiting to come to the Lord after the Sabbath with their offerings, when, with the preparation time of this present life completed, they joyfully expect in blessed rest, when appearing at the time of resurrection, fragrant with the spiritual actions of Christ as if with spices, they will meet him.
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 23:56 records the devout women who followed Jesus returning from the tomb to prepare aromatic spices and ointments for His body, yet conscientiously pausing their work to observe the Sabbath day in accordance with the Mosaic Law. This verse highlights their profound devotion, their adherence to divine command even in deep grief, and sets the stage for the miraculous events of the resurrection that would unfold after this period of sacred rest.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 23:56 employs several literary devices that enrich its meaning. There is a subtle Irony in the women's actions; they are diligently preparing for a task that will ultimately prove unnecessary due to the resurrection, yet their obedience to the Sabbath commandment inadvertently aligns them with God's perfect timing. The verse also functions as Foreshadowing, as this period of forced rest before the dawn of the first day of the week subtly anticipates the profound "rest" of Christ in the tomb before His glorious rising. The spices and ointments themselves serve as Symbolism, not merely practical items but tangible expressions of the women's deep love, devotion, and respect for Jesus, even in death. Their diligent preparation, followed by their faithful rest, paints a vivid picture of devout obedience and unwavering commitment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 23:56 is deeply significant for its theological implications, particularly concerning the nature of obedience, the sanctity of rest, and God's sovereign timing. The women's decision to prioritize the Sabbath commandment over their urgent desire to complete the burial rites for Jesus demonstrates a profound trust in God's law and a recognition of its ultimate authority. This act of obedience, even in sorrow, underscores the principle that God's will takes precedence over human plans or perceived necessities. The Sabbath, a divine institution from creation (Genesis 2:2-3) and a cornerstone of the Mosaic Covenant, is upheld as sacred. This pause, though born of obedience, becomes a period of divine waiting, a quiet interlude before the greatest event in salvation history. It highlights that God often works in the stillness and through our faithful adherence to His principles, even when we do not understand the full scope of His plan.
REFLECTION AND APPLICATION
The scene in Luke 23:56 offers powerful lessons for contemporary believers. The women's unwavering obedience to the Sabbath commandment, even in the face of overwhelming grief and an urgent task, challenges us to consider our own priorities. Do we trust God's timing and His commands even when they seem inconvenient or counterintuitive to our immediate desires? This passage encourages us to cultivate a deep-seated reverence for God's word, recognizing that true faithfulness involves aligning our actions with His revealed will, regardless of our circumstances. Furthermore, the women's enforced rest reminds us of the divine principle of rest. In a world that often glorifies ceaseless activity, the Sabbath principle, though fulfilled in Christ, still speaks to the need for intentional periods of physical, mental, and spiritual renewal. It invites us to pause, to relinquish control, and to trust that God sustains us even when we are not actively striving. Ultimately, the women's waiting in sorrow, unaware of the impending joy of the resurrection, serves as a poignant reminder to maintain faith and hope during our own seasons of uncertainty or difficulty, knowing that God is always at work, orchestrating His perfect plan for our good and His glory.
Questions for Reflection
FAQ
Who are "they" who returned and prepared spices?
Answer: "They" refers to the women who had followed Jesus from Galilee and were present at His crucifixion and burial. Luke 23:55 specifically mentions them observing where Jesus' body was laid. While not explicitly named in this verse, other Gospel accounts identify some of them as Mary Magdalene, Mary the mother of James, and Salome (Mark 16:1). These women were among Jesus' most devoted followers, having ministered to Him during His earthly ministry (Luke 8:1-3). Their actions here demonstrate their enduring love and commitment to Jesus, even in death.
Why were they preparing spices and ointments?
Answer: The preparation of spices (árōma, G759) and ointments (mýron, G3464) was a customary practice in Jewish burial rites. These aromatic substances were used to anoint the body of the deceased, primarily to honor the person and to counteract the odor of decomposition. In Jesus' case, His burial was hurried due to the approaching Sabbath, so the women intended to complete these respectful rites after the Sabbath had passed. Their act was a profound expression of love, devotion, and mourning for their Lord, signifying their desire to give Him a proper and honorable burial, even though it was tragically delayed.
What is the significance of "rested the sabbath day according to the commandment"?
Answer: This phrase highlights the women's profound piety and unwavering obedience to God's law. The Sabbath was a divinely instituted day of rest, mandated by the Fourth Commandment (Exodus 20:8-11). Despite their deep grief and the urgent desire to complete the burial rites for Jesus, they chose to honor God's command for rest, setting aside all work from Friday sundown to Saturday sundown. This demonstrates that their devotion to God's word superseded even their most pressing human desires, underscoring the authority of divine law in their lives and setting a powerful example of faithful submission.
CHRIST-CENTERED FULFILLMENT
Luke 23:56, with its depiction of the women resting on the Sabbath, finds its profound Christ-centered fulfillment in the very "rest" of Jesus in the tomb. While the women observed the Sabbath according to the commandment, Jesus, the Lord of the Sabbath (Mark 2:28), was Himself resting from His completed work of redemption. His death on the cross was the ultimate sacrifice, bringing to an end the old covenant's demands and ushering in a new era of grace. The Sabbath rest of the women, therefore, foreshadows the spiritual rest that Christ offers to all who believe. He invites those who are weary and burdened to come to Him and find rest for their souls (Matthew 11:28-30). The Sabbath, as a shadow, pointed to the reality found in Christ (Colossians 2:16-17). His resurrection on the first day of the week, immediately following this Sabbath rest, inaugurates the true and eternal rest for God's people, a rest not merely from physical labor, but from the striving of the law and the burden of sin (Hebrews 4:9-10). Thus, the women's faithful Sabbath observance, while commendable in itself, ultimately points to the greater rest and new creation inaugurated by Christ's completed work and triumphant resurrection.