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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.
This above all shows the foolishness of those who say that the Word was changed into bones and flesh. For if this had been so, there would have been no need of a tomb. For the body would have gone by itself to preach to the spirits in Hades. But as it was, he himself went to preach, while the body that Joseph wrapped in a linen cloth laid away at Golgotha. And so it is demonstrated to all that the body was not the Word, but body of the Word.
Joseph then bought a linen cloth, and taking Him down, wrapped Him in the linen cloth. And by the simple burial of the Lord, the ambition of the rich is condemned, who cannot even do without riches in their tombs. We can, however, understand this spiritually to mean that the body of the Lord should not be wrapped in gold, gems, or silk, but in pure linen, although this also signifies that he who wraps Jesus in clean linen has received Him with a pure mind. Hence the custom obtained in the Church that the sacrifice of the altar is celebrated not in silk, nor in dyed cloth, but in plain linen, just as the body of the Lord was buried in a clean linen cloth, as we read it was decreed in the pontifical acts by the blessed Pope Sylvester.
(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 they laid him in a tomb, which was hewn out of a rock, and rolled a stone to the door of the tomb. Those who have come from Jerusalem to Britain in our age report of the Lord's tomb, that it was a round house hewn from underlying rock, of such height that a man standing inside could scarcely touch the top with an outstretched hand. It has an entrance from the East, to which that great stone was rolled and placed. In the northern part of this tomb, the actual sepulcher, that is, the place of the Lord's body, was made from the same rock, being seven feet long and measuring three palms higher than the surrounding floor. The place indeed is not open from above, but from the southern side it is open throughout, from where the body was brought in. The color of this same tomb and the coffin is said to be a mix of reddish and white.
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 15:46 meticulously details the solemn and crucial act of Jesus' burial, undertaken by Joseph of Arimathea after His crucifixion. This verse recounts Joseph's procurement of fine linen, the reverent lowering of Jesus' body from the cross, its wrapping in the linen, and its placement within a newly hewn rock tomb, secured by a large stone rolled to its entrance. This precise account underscores the undeniable reality of Jesus' death, sets the stage for the miraculous resurrection, and highlights the courageous devotion of Joseph of Arimathea.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark employs several literary devices in this verse to convey its profound significance. Narrative Detail is paramount, as the verse provides a meticulous, step-by-step account of the burial process: buying the linen, taking down the body, wrapping it, laying it in the tomb, and sealing it. This precise detailing not only confirms the historical veracity of the event but also emphasizes the reality of Jesus' death, leaving no room for doubt or later claims of a mere swoon. Furthermore, Symbolism is present in the choice of the "fine linen" and the "sepulchre hewn out of a rock." The costly linen symbolizes the dignity and honor bestowed upon Jesus, even in death, hinting at His true identity as King despite His humble appearance. The rock-hewn tomb, a secure and permanent resting place, symbolizes the finality of death, yet paradoxically, it also serves as the secure stage for the ultimate triumph of life in the resurrection. The act of rolling the stone, a practical measure, also carries symbolic weight, representing the sealing of hope, only to be dramatically reversed by divine power.
THEOLOGICAL AND THEMATIC CONNECTIONS
The burial of Jesus, as described in Mark 15:46, is not merely a historical footnote but a theological necessity. It unequivocally confirms the reality of Jesus' death, a foundational truth without which the resurrection would hold no meaning. If Jesus had not truly died, His rising from the dead would be a mere resuscitation, not a victory over death itself. This verse, therefore, establishes the grave as a real, physical place where the Son of God lay, emphasizing the depth of His condescension and the completeness of His identification with humanity in its mortality. Furthermore, Joseph of Arimathea's courageous act of providing a dignified burial for Jesus, despite the personal risk, foreshadows the reverence and care that believers are called to show towards Christ, even in the face of opposition. The burial also fulfills Old Testament prophecy, ensuring that the Messiah's journey through suffering, death, and burial aligns with divine foretelling.
REFLECTION AND APPLICATION
Mark 15:46, while describing a moment of profound grief and apparent defeat, offers deep lessons for contemporary believers. It reminds us that even in the darkest moments, God's sovereign plan is unfolding, often through unexpected and seemingly insignificant acts of faithfulness. Joseph of Arimathea's courage to step out from the shadows of secret discipleship and publicly identify with a crucified criminal serves as a powerful call to bold discipleship. In a world where faith can be unpopular or costly, his example challenges us to ask: Where is God calling me to act courageously for Christ, even at personal risk or social stigma? The meticulous details of Jesus' burial also reinforce the historical bedrock of our faith. The reality of His death is as crucial as the reality of His resurrection, for without a true death, there can be no true victory over death. This should instill confidence in the historical truth of the Gospel and inspire us to share it with unwavering conviction, knowing that our salvation rests on verifiable events.
Questions for Reflection
FAQ
Why was it so important for Jesus to be buried in a tomb, rather than left unburied or in a common grave?
Answer: The meticulous burial of Jesus in a specific tomb, as described in Mark 15:46 and corroborated by other Gospels, was critically important for several reasons. Firstly, it fulfilled Old Testament prophecy, particularly Isaiah 53:9, which foretold the Messiah's burial "with the rich." Secondly, it provided undeniable proof of Jesus' actual death. The detailed account of His body being taken down, wrapped, and sealed in a tomb counters any claims that He merely fainted or revived on the cross. This physical interment established a clear starting point for the resurrection, making the empty tomb and His subsequent appearance all the more miraculous and verifiable. Without a real burial, the resurrection would lack its historical and theological weight.
What is the significance of the "sepulchre which was hewn out of a rock" and the "fine linen"?
Answer: The "sepulchre which was hewn out of a rock" (Mark 15:46) signifies a permanent, secure, and typically unused tomb, often belonging to a wealthy family. This contrasts sharply with the common graves for criminals, underscoring the dignity Joseph of Arimathea sought to bestow upon Jesus, despite His execution. Its newness also ensured that no other body had occupied it, preventing any confusion regarding the identity of the resurrected one. The "fine linen" (Greek: sindṓn) was a costly, high-quality cloth, indicating the honor and expense involved in Jesus' burial. Both elements speak to the profound reverence and respect shown to Jesus' body, even in death, and highlight the extraordinary nature of His burial, which was fitting for the Son of God.
CHRIST-CENTERED FULFILLMENT
Mark 15:46, describing the burial of Jesus, stands as a pivotal moment in the Christ-centered narrative, for it confirms the absolute reality of His death, which is indispensable for the power of His resurrection. The meticulous details—the fine linen, the rock-hewn tomb, the sealed entrance—all serve to underscore that Jesus truly died, a physical demise necessary for Him to conquer death itself. This act of burial is not an end but a crucial transition, fulfilling the prophetic trajectory of the Suffering Servant who would be "cut off from the land of the living" (Isaiah 53:8). His descent into the tomb, a place of finality for all humanity, demonstrates the depth of His identification with our mortal condition, allowing Him to taste death for everyone (Hebrews 2:9). The sealed tomb, meant to contain Him, ultimately became the stage for God's greatest triumph, proving that even death could not hold the Author of Life (Acts 2:24). Thus, the burial is inextricably linked to the glorious resurrection, forming the core of the Gospel message: Christ died for our sins, was buried, and rose again on the third day according to the Scriptures (1 Corinthians 15:3-4). His burial signifies the completion of His atoning work and foreshadows the believer's own spiritual burial with Him in baptism, leading to newness of life (Romans 6:4).