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Commentary on Mark 15 verses 42–47
We are here attending the funeral of our Lord Jesus, a solemn, mournful funeral. O that we may by grace be planted in the likeness of it! Observe,
I. How the body of Christ was begged. It was, as the dead bodies of malefactors are, at the disposal of the government. Those that hurried him to the cross, designed that he should make his grave with the wicked; but God designed he should make it with the rich (Isa 53:9), and so he did. We are here told,
1.When the body of Christ was begged, in order to its being buried, and why such haste was made with the funeral; The even was come, and it was the preparation, that is, the day before the sabbath, Mar 15:42. The Jews were more strict in the observation of the sabbath than of any other feast; and therefore, though this day was itself a feast-day, yet they observed it more religiously as the eve of the sabbath; when they prepared their houses and tables for the splendid and joyful solemnizing of the sabbath day. Note, The day before the sabbath should be a day of preparation for the sabbath, not of our houses and tables, but of our hearts, which, as much as possible, should be freed from the cares and business of the world, and fixed, and put in frame for the service and enjoyment of God. Such work is to be done, and such advantages are to be gained on the sabbath day, that it is requisite we should get ready for it a day before; nay, the whole week should be divided between the improvement of the foregoing sabbath and the preparation for the following sabbath.
2.Who was it that begged the body, and took care for the decent interment of it; it was Joseph of Arimathea, who is here called an honourable counsellor (Mar 15:43), a person of character and distinction, and in an office of public trust; some think in the state, and that he was one of Pilate's privy council; his post rather seems to have been in the church, he was one of the great Sanhedrim of the Jews, or one of the high priest's council. He was euschēmōn bouleutēs - a counsellor that conducted himself in his place as did become him. Those are truly honourable, and those only, in place of power and trust, who make conscience of their duty, and whose deportment is agreeable to their preferment. But here is a more shining character put upon him; he was one that waited for the kingdom of God, the kingdom of grace on earth, and of glory in heaven, the kingdom of the Messiah. Note, Those who wait for the kingdom of God, and hope for an interest in the privileges of it, must show it by their forwardness to own Christ's cause and interest, even then when it seems to be crushed and run down. Observe, Even among the honourable counsellors there were some, there was one at least, that waited for the kingdom of God, whose faith will condemn the unbelief of all the rest. This man God raised up for this necessary service, when none of Christ's disciples could, or durst, undertake it, having neither purse, nor interest, nor courage, for it. Joseph went in boldly to Pilate; though he knew how much it would affront the chief priests, who had loaded him with so much reproach, to see any honour done him, yet he put on courage; perhaps at first he was a little afraid, but tolmēsas - taking heart on it, he determined to show this respect to the remains of the Lord Jesus, let the worst come to the worst.
3.What a surprise it was to Pilate, to hear that he was dead (Pilate, perhaps, expecting that he would have saved himself, and come down from the cross), especially that he was already dead, that one who seemed to have more than ordinary vigour, should so soon yield to death. Every circumstance of Christ's dying was marvellous; for from first to last his name was called Wonderful. Pilate doubted (so some understand it) whether he was yet dead or no, fearing lest he should be imposed upon, and the body should be taken down alive, and recovered, whereas the sentence was, as with us, to hang till the body be dead. He therefore called the centurion, his own officer, and asked him whether he had been any while dead (Mar 15:44), whether it was so long since they perceived any sign of life in him, any breath or motion, that they might conclude he was dead past recall. The centurion could assure him of this, for he had particularly observed how he gave up the ghost, Mar 15:39. There was a special providence in it, that Pilate should be so strict in examining this, that there might be no pretence to say that he was buried alive, and so to take away the truth of his resurrection; and so fully was this determined, that the objection was never started. Thus the truth of Christ gains confirmation, sometimes, even from its enemies.
II. How the body of Christ was buried. Pilate gave Joseph leave to take down the body, and do what he pleased with it. It was a wonder the chief priests were not too quick for him, and had not first begged the body of Pilate, to expose it and drag it about the streets, but that remainder of their wrath did God restrain, and gave that invaluable prize to Joseph, who knew how to value it; and the hearts of the priests were so influenced, that they did not oppose it. Sit divus, modo non sit vivus - We care not for his being adored, provided he be not revived.
1.Joseph bought fine linen to wrap the body in, though in such a case old linen that had been worn might have been thought sufficient. In paying respects to Christ it becomes us to be generous, and to serve him with the best that can be got, not with that which can be got at the best hand.
2.He took down the body, mangled and macerated as it was, and wrapt it in the linen as a treasure of great worth. Our Lord Jesus hath commanded himself to be delivered to us sacramentally in the ordinance of the Lord's supper, which we should receive in such a manner as may best express our love to him who loved us and died for us.
3.He laid it in a sepulchre of his own, in a private place. We sometimes find it spoken of in the story of the kings of Judah, as a slur upon the memory of the wicked kings, that they were not buried in the sepulchres of the kings; our Lord Jesus, though he did no evil but much good, and to him was given the throne of his father David, yet was buried in the graves of the common people, for it was not in this world, but in the other, that his rest was glorious. The sepulchre belonged to Joseph. Abraham when he had no other possession in the land of Canaan, yet had a burying-place, but Christ had not so much as that. This sepulchre was hewn out of a rock, for Christ died to make the grave a refuge and shelter to the saints, and being hewn out of a rock, it is a strong refuge. O that thou wouldest hide me in the grave! Christ himself is a hiding place to his people, that is, as the shadow of a great rock.
4.He rolled a stone to the door of the sepulchre, for so the manner of the Jews was to bury. When Daniel was put into the lion's den, a stone was laid to the mouth of it to keep him in, as here to the door of Christ's sepulchre, but neither of them could keep off the angels' visits to the prisoners.
5.Some of the good women attended the funeral, and beheld where he was laid, that they might come after the sabbath to anoint the dead body, because they had not time to do it now. When Moses, the mediator and lawgiver of the Jewish church, was buried, care was taken that no man should know of his sepulchre (Deu 34:6), because the respect of the people towards his person were to die with him; but when our great Mediator and Lawgiver was buried, special notice was taken of his sepulchre, because he was to rise again: and the care taken of his body, bespeaks the care which he himself will take concerning his body the church. Even when it seems to be a dead body, and as a valley full of dry bones, it shall be preserved in order to a resurrection; as shall also the dead bodies of the saints, with whose dust there is a covenant in force which shall not be forgotten. Our mediations on Christ's burial should lead us to think of our own, and should help to make the grave familiar to us, and so to render that bed easy which we must shortly make in the darkness. Frequent thoughts of it would not only take off the dread and terror of it, but quicken us, since the graves are always ready for us, to get ready for the graves, Job 17:1.
As the female sex through the Virgin Mary is not shut out from salvation, so it is not thrust away from the knowledge of the mystery of the cross, and of the resurrection, through the widow Mary Magdalene, and the others, who were mothers.
It is interpreted, taking down, of which was Joseph, who came to take down the body of Christ from the cross. There follows: Came and went in boldly unto Pilate, and craved the body of Jesus.
By the burial of Christ we rise again, by His going down into hell we mount up into heaven; here is found the honey in the mouth of the dead lion.
These things also fit the Jewish people, which finally is believing, which is ennobled by faith to become the child of Abraham. It lays aside its despair, it waits for the kingdom of God, it goes in to the Christians, that it may be baptized; which is implied by the name of Pilate, which is interpreted, 'One who works with a hammer,' that is, he who subdues the iron nations, that he may rule them with a rod of iron. It seeks for the sacrifice, that is, the viaticum, which is given to penitents at their last end, and wraps it up in a heart clean and dead to sin; it makes it firm in the safeguard of faith, and shuts it up with the covering of hope, through works of charity; (for the end of the commandment is charity;) (1 Tim. 1:5) whilst the elect, who are the stars of the sea, are looking on from afar, for, if it be possible, the very elect shall be offended.
Being, therefore, observers of "seasons" for these things, and of "days, and months, and years," we Galaticize. Plainly we do, if we are observers of Jewish ceremonies, of legal solemnities: for those the apostle unteaches, suppressing the continuance of the Old Testament which has been buried in Christ, and establishing that of the New. But if there is a new creation in Christ, our solemnities too will be bound to be new: else, if the apostle has erased all devotion absolutely "of seasons, and days, and months, and years," why do we celebrate the passover by an annual rotation in the first month? Why in the fifty ensuing days do we spend our time in all exultation? Why do we devote to Stations the fourth and sixth days of the week, and to fasts the "preparation-day? " Anyhow, you sometimes continue your Station even over the Sabbath,-a day never to be kept as a fast except at the passover season, according to a reason elsewhere given. With us, at all events, every day likewise is celebrated by an ordinary consecration. And it will not, then, be, in the eyes of the apostle, the differentiating principle-distinguishing (as he is doing) "things new and old" -which will be ridiculous; but (in this case too) it will be your own unfairness, while you taunt us with the form of antiquity all the while you are laying against us the charge of novelty.
Yesterday the lamb was slain, and the door posts sprinkled with his blood, while Egypt mourned for her firstborn. But the destroying angel and his sacrificial knife, fearful and terrifying, passed over us, for we were protected by the precious blood. This day we have wholly departed from Egypt, and from Pharaoh, its cruel tyrant, and his oppressive overseers. We are freed from laboring with bricks and straw, and no one forbids us celebrate the festival of our passing over, our pasch, and to celebrate not with the leaven of malice and wickedness but with the unleavened bread of sincerity and truth. … Yesterday I was crucified with Christ; today I am glorified with him. Yesterday I died with him; today I am given life with him. Yesterday I was buried with him; today I rise again with him.
Scripture again witnesses that the space of those three days did not imply whole days in their entirety. Rather the first day is counted as whole from its last part, and the third day is itself also counted as a whole from its first part; but the intervening day, i.e., the second day, was absolutely whole with its twentyfour hours, twelve of the day and twelve of the night. For he was crucified first by the voices of the Jews in the third hour, when it was the sixth day of the week. Then he hung on the cross itself at the sixth hour, and yielded up his spirit at the ninth hour.
(ubi sup.) What is called parasceue in Greek, is in Latin præparatio; by which name those Jews, who lived amongst Greeks, used to call the sixth day of the week, because on that day they used to prepare what was necessary for the rest of the sabbath day. Because then man was made on the sixth day, but on the seventh the Creator rested from all His work, fitly was our Saviour crucified on the sixth day, and thus fulfilled the mystery of man's restoration. But on the sabbath, resting in the tomb, He was waiting for the event of the resurrection, which was to come on the eighth day. So we must also in this age of time be crucified to the world; but in the seventh day, that is, when a man has paid the debt to death, our bodies indeed must rest in the grave, but our souls after good works in hidden peace with God; till in the eighth period, even our bodies themselves, glorified in the resurrection, receive incorruption together with our souls. But the man who buried the body of the Lord must needs by his righteous merits have been worthy, and by the nobility of worldly power able to perform this service. Therefore it is said, An honourable counsellor, which also waited for the kingdom of God. He is called in Latin, decurio, because he is of the order of the curia, and served the office of a provincial magistracy; this officer was also called curialis, from his care of civic duties. Arimathæa is the same as Ramathain, the city of Elkanah and Samuel.
(ubi sup.) But it was not an obscure person, nor a man of mean rank, who could come to the governor and obtain the body. There follows: And he bought fine linen, and took him down, and wrapped him in the linen.
(ubi sup.) By this however, according to a spiritual meaning, we may understand that the body of the Lord should not be wrapped in gold or gems, or silk, but in a clean linen cloth. Hence it became a custom in the Church that the sacrifice of the altar should not be celebrated in silk, or in a dyed cloth, but in linen produced from the earth, just as the body of the Lord was wrapped in clean linen; as, we read in the Pontifical acts, it was ordered by the blessed Sylvesterf. Though it has also another meaning, that he who receives Jesus in a pure mind wraps Him in clean linen. There follows: And laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre. It is said that the sepulchre of the Lord is a round cell, hewn out of the rock which was around it, so high, that a man standing upright could scarcely touch the roof with his outstretched hand; and it has an entrance to the east, to which the great stone was rolled, and placed upon it. In the northern part of it is the tomb itself, that is, the place where our Lord's body lay, made of the same rock, seven feet in length, raised three palms higher than the floor. It is not open from above, but on the south side, the whole of which is open, and through which the body was brought in. The colour of the sepulchre and of the recess is said to be a mixed white and red.
We read in Luke, that His acquaintances and the women who had followed Him stood afar off. When these then who were known to Jesus returned home after the burial of His body, the women alone, who were bound to Him with a closer love, after following the funeral, took care to see how He was laid, that they might be able at a fitting season to offer Him the sacrifice of their devotion. But on the day of the parasceue, that is, of the preparation, the holy women, that is, humble souls, do the same, when they burn with love for the Saviour, and diligently follow the steps of His Passion in this life, where their future rest is to be prepared; and they weigh with a pious minuteness the order in which His passion was accomplished, if perchance they be able to imitate it.
And when evening had already come, because it was the day of preparation, which is before the Sabbath, Joseph of Arimathea, a noble councillor, came. He is called a councillor because he is from the order of the council and administers the office of the council. He is also usually called a curial by handling civic duties. Arimathea itself is Ramathaim, the city of Elkanah and Samuel in the region of Thamna near Diospolis. Παρασκευὴ in Greek is called preparation in Latin. By this name, the Jews who lived among the Greeks used to call the sixth day of the Sabbath, because on that day they were accustomed to prepare what was necessary for the rest of the Sabbath. According to what was once commanded about manna: On the sixth day you will collect double, etc. Because man was made on the sixth day, and the whole creation of the world was completed, and on the seventh, the Creator rested from His work, hence He wished to call it the Sabbath, that is, rest. The Savior, rightly crucified on the same sixth day, fulfilled the mystery of human restoration. Therefore, when he received the vinegar, he said: It is finished, which means, on the sixth day, what I have undertaken for the world's restoration, the whole work is now completed. And resting in the tomb on the Sabbath, He awaited the event of the resurrection which was to come on the eighth day. Here shines the example of our devotion and blessed reward, that in this sixth age of the world we must suffer for the Lord and as if be crucified to the world. In the seventh age, that is, when someone pays the debt of death, the bodies indeed rest in graves, but the souls remain in secret peace with the Lord and must rest after good works, until finally, when the eighth age comes, even the bodies themselves, glorified by the resurrection, with the souls receive the incorruption of the eternal inheritance.
He was bold with a praiseworthy boldness; for he did not consider within himself, I shall fall from my rich estate, and I shall be expelled by the Jews, if I beg for the body of Him, who was condemned as a blasphemer. It goes on: And Pilate marvelled if he were already dead. For he thought that He should continue long alive upon the cross, as also the thieves used to live long, upon the instrument of their execution. It goes on: And calling unto him the centurion, he asked him if he had been any while dead; that is, before the time when other executed persons usually died. There follows: And when he knew it of the centurion, (that is, that He was dead,) he gave the body to Joseph.
Burying the precious body preciously; for being a disciple of our Lord, he knew how greatly the Lord's body ought to be honoured.
Let us too imitate Joseph, taking to ourselves the body of Christ by Unity, and let us place it in a sepulchre, hewn out of the rock, that is, in a soul recollected, never forgetful of God; for this is a soul hewn out of the rock, that is, out of Christ, for He is our rock, who holds together our strength. We ought also to wrap Him in linen, that is, to receive Him in a pure body; for the linen is the body which is the clothing of the soul. We must, however, not throw open, but wrap Him up; for He is secret, closed and hidden. There follows: And Mary Magdalene and Mary the mother of Joses beheld where he was laid.
(non occ.) After the passion and death of Christ, the Evangelist relates His burial, saying, And now when the even was come, because it was the preparation, that is, the day before the sabbath, Joseph of Arimathæa.
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SUMMARY
Mark 15:42 meticulously establishes the precise timing for the removal of Jesus' body from the cross, highlighting the urgency driven by the imminent arrival of the Sabbath. This verse serves as a critical transition, bridging the narrative from the crucifixion to the burial, underscoring the Jewish custom of preparing for the Sabbath by sunset, which necessitated immediate action concerning the deceased.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark employs several literary devices in this concise verse. Chronological Detail is paramount, as the precise timing ("when the even was come," "the day before the sabbath") is crucial for the unfolding narrative and the subsequent events of the resurrection. This meticulous detail lends historical authenticity and underscores the fulfillment of divine timing. The use of Explanatory Parenthesis ("that is, the day before the sabbath") clarifies the term "preparation" for the reader, ensuring that the cultural and religious significance of the timing is fully understood, particularly for a Gentile audience. Furthermore, the verse functions as a subtle form of Foreshadowing by establishing the temporal framework that will later be essential for understanding the timing of the resurrection "on the third day" (or "after three days"), which occurs after the Sabbath rest.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 15:42, while seemingly a mere detail of timing, carries profound theological weight. It underscores the reality of Jesus' human death—that His body, like any other, required proper handling and burial according to the prevailing customs and laws. This adherence to Jewish law, even in the midst of the greatest cosmic event, highlights God's meticulous attention to detail and the orderly unfolding of His redemptive plan. The urgency dictated by the Sabbath preparation emphasizes the historical rootedness of the crucifixion within a specific cultural and religious context, preventing any notion of a mythical or ethereal death. It also subtly points to the divine orchestration that ensures Jesus' burial precedes the Sabbath, setting the stage for His resurrection on the first day of the week, thereby transforming the day after the Sabbath into the Lord's Day.
REFLECTION AND APPLICATION
Mark 15:42, though brief, offers a powerful reminder that even in the darkest hours of human history, God's sovereign plan unfolds with precision and purpose. The meticulous adherence to the "preparation day" for the Sabbath, even amidst the profound grief and chaos surrounding Jesus' death, speaks to the enduring importance of order, law, and sacred time. For us today, it encourages us to recognize that God works through established patterns and human realities, even when they seem mundane or secondary to grander events. It challenges us to consider how we observe rhythms of rest and preparation in our own lives, and how we honor sacred times and principles, even when circumstances are difficult. This verse also implicitly reminds us that the "preparation" for something great often precedes its manifestation; just as the preparation for the Sabbath preceded the rest, so too Jesus' death and burial were a necessary "preparation" for the glorious resurrection.
Questions for Reflection
FAQ
Why was it so urgent to remove Jesus' body from the cross?
Answer: The urgency stemmed from two primary reasons rooted in Jewish law and custom. First, Deuteronomy 21:22-23 stipulated that the body of an executed person could not remain exposed overnight, lest it defile the land. Second, the day Jesus died was "the preparation," meaning Friday, the day before the Sabbath. According to Jewish reckoning, the new day (the Sabbath) began at sunset. All work, including handling the dead, had to be completed before the Sabbath commenced, as no work was permitted on the holy day. This particular Sabbath was also a "high Sabbath" because it coincided with Passover, making the observance even more stringent. Thus, time was of the essence to ensure the body was buried before sunset.
CHRIST-CENTERED FULFILLMENT
Mark 15:42, by meticulously detailing the timing of Jesus' burial, subtly yet profoundly points to His Christ-centered fulfillment. The fact that Jesus' body was removed and buried on the "preparation day," just before the Sabbath, is not a mere historical detail but a divinely orchestrated element of His redemptive work. His death and subsequent burial on Friday ensured that He would spend the Sabbath in the tomb, fulfilling the prophetic "rest" before His glorious resurrection. This timing sets the stage for the triumphant declaration that He rose "on the third day" (Luke 24:46), or "after three days" (Mark 8:31), breaking the power of death and sin. The "day before the sabbath" thus becomes the final moment of the old covenant's shadow, preceding the dawn of the new creation inaugurated by Christ's victory over the grave on the first day of the week, which would become the Lord's Day (Revelation 1:10). His burial, constrained by the Sabbath, underscores the reality of His human death, making His subsequent resurrection all the more powerful as the ultimate sign of God's triumph and the promise of new life for all who believe (Romans 6:4).