Luke 23:50

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's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Luk_23:50-56

A man named Joseph

Joseph of Arimathea

1.

We have here an illustration of the slow process by which some are brought to the full acknowledgment of the truth.

2. An illustration of how the very extremity of a cause brings fresh adherents from unexpected quarters.

3. An illustration of how the true character, the real spirts and power of a man, may be manifested in a single act. (M. Hutchison.)

Joseph of Arimathea

I. HE WAS A DISCIPLE OF JESUS SECRETLY. II. HE WAS LED TO BOLDLY AND OPENLY ACKNOWLEDGE CHRIST, A great trial brought out his character more clearly. When most of those who had followed Jesus during His ministry had forsaken Him and fled, then the weak one was made strong.

III. HE WAS, ALL THIS TIME, WAITING FOR THE KINGDOM OF GOD. Quietly preparing himself for full development of Christian character. And he was blessed in so doing. In His own good time God revealed Himself to this timid, yet faithful, disciple. (H. G. Hird, B. A.)

Laid It in a sepulchre

Significance of Christs burial

The burial of the Lord is a part of the gospel. Thus St. Paul (1Co_15:4).

1. His burial was an assurance that His resurrection was a reality: for His Body was taken down by friends in the presence of foes who knew that He was dead, and deposited by them, not in a common tomb, but in a cave, hollowed out of a hillside, with a great stone rolled to block up the entrance, which was guarded by the soldiers of Pilate.

2. His burial also was the last humiliation offered to Him; for, though Joseph and Nicodemus and the women who assisted performed it as a work of piety and love, yet in it He was not the less associated with us, whose bodies must be committed to the ground, earth to earth, ashes to ashes, dust to dust. He was the Incorruptible, and yet was buried, and they prepared to embalm Him as if He had been corruptible. In birth from a womb, and in burial in a tomb, He was one with His sinful brethren.

3. His burial is in a remarkably mysterious way connected with our baptism. The font represents the grave of the Lord, in which, as having died with Him, we are mystically and sacramentally buried, and from which we rise again, endued with new life from Him, as He rose from His grave endured with new life (Col_2:12; Rom_6:1-4). (M. F.Sadler.)

Our Lords burial

It is strange that so few have preached on the subject of our Redeemers burial.

I. Supposing ourselves to be sitting in the garden with our eyes fixed upon the great stone which formed the door of the tomb, we first of all ADMIRE THAT HE HAD A GRAVE AT ALL. We wonder how that stone could bide Him who is the brightness of His Fathers glory; how the Life of all could lie among the dead; how He who holds creation in His strong right hand could even for an hour be entombed.

1. Admiring this, we would calmly reflect, first, upon the testimony of His grave that He was really dead. Those tender women could not have been mistaken; their eyes were too quick to suffer Him to be buried alive, even if any one had wished to do so. Jesus was a real Man, and truly tasted the bitter pangs of death.

2. The testimony of the grave to Christs union with us. Before me rises a picture. I see the cemetery, or sleeping place, of the saints, where each one rests on his lowly bed. They lie not alone, but like soldiers sleeping round their captains pavilion, where He also spent the night, though He is up before them. The sepulchre of Jesus is the central grave of Gods acre; it is empty now, but His saints lie buried all around that cave in the rock, gathered in ranks around their dear Redeemers resting.place. Surely it robs the grave of its ancient terror when we think that Jesus slept in one of the chambers of the great dormitory of the sons of men.

3. Very much might be said about the tomb in which Jesus lay.

(1) It was a new tomb, wherein no remains had been previously laid, and thus if He came forth from it there would be no suspicion that another had arisen, nor could it be imagined that He rose through touching some old prophets bones, as he did who was laid in Elishas grave. As He was born of a virgin mother, so was He buried in a virgin tomb, wherein never man had lain.

(2) It was a rocky tomb, and therefore nobody could dig into it by night, or tunnel through the earth.

(3) It was a borrowed tomb; so poor was Jesus that He owed a grave to charity; but that tomb was spontaneously offered, so rich was tie in the love of hearts which He had won. That tomb He returned to Joseph, honoured unspeakably by His temporary sojourn therein.

4. Now, note that our Lords tomb was in a garden; for this is typically the testimony of His grave to the hope of better things. Just a little beyond the garden wall you would see a little knoll, of grim name and character, the

Tyburn of Jerusalem, Golgotha, the place of a skull, and there stood the Cross. That rising ground was given up to horror and barrenness; but around the actual tomb of our Saviour there grew herbs and plants and flowers. A spiritual garden still blooms around His tomb; the wilderness and the solitary place are glad for Him, and the desert rejoices and blossoms as the rose. He hath made another paradise for us, and He Himself is the sweetest flower therein.

5. Sitting over against the sepulchre, perhaps the best thought of all is that now it is empty, and so bears testimony to our resurrection.

6. Yet another thought comes to me, Can I follow Christ as fully as these two women did? That is to say, can I still cling to Him though to sense and reason His cause should seem dead and laid in a rocky sepulchre? Can I like Joseph and Magdalene be a disciple of a dead Christ? Could I follow Him even at His lowest point?

II. WE REJOICE IN THE HONOURS OF CHRISTS BURIAL.

1. Its first effect was the development of timid minds. Joseph and Nicodemus both illustrate the dreadful truth that it is hard for them that have riches to enter into the kingdom of God; but they also show us that when they do enter they frequently excel. If they come last they remain to the last. If cowards when others are heroes, they can also be heroes when even apostles are cowards. Brave are the hearts which stand up for Jesus in His burial. I like to remember that the burial of the Lord displayed the union of loving hearts. The tomb became the meeting-place of the old disciples and the new, of those who had long consorted with the Master, and those who had but newly avowed Him. Magdalene and Mary had been with the Lord for years, and had administered to Him of their substance; but Joseph of Arimathea, as far as his public avowal of Christ is concerned, was, like Nicodemus, a new disciple; old and new followers united in the deed of love, and laid their Master in the tomb. A common sorrow and a Common love unite us wondrously.

III. I must now pass to a third point. While sitting over against the sepulchre WE OBSERVE THAT HIS ENEMIES WERE NOT AT REST. They had their own way, but they were not content; they had taken the Saviour, and with wicked hands they had crucified and slain Him; but they were not satisfied. They were the most uneasy people in the world, though they had gained their point (see Mat_27:62-66). Christ is dead, but they are afraid of Him! He is dead, but they cannot shake off the dread that He will vanquish them yet. They are full of agitation and alarm. Nor was this all; they were to be made witnesses for God--to sign certificates of the death and resurrection of His Anointed. In order that there might be no doubt about the resurrection at all, there must be a seal, and they must go and set it; there must be a guard, and they must see it mustered. The disciples need not trouble about certifying that Jesus is in the grave, these Jews will do it, and set their own great seal to the evidence. These proud ones are sent to do drudges work in Christs kitchen, to wait upon a dead Christ, and to protect the Body which they had slain.

IV. And now our last thought is that while these enemies of Christ were in fear and trembling WE NOTE THAT HIS FOLLOWERS WERE RESTING. It was the seventh day, and therefore they ceased from labour. The Marys waited, and Joseph and Nicodemus refrained from visiting the tomb; they obediently observed the Sabbath rest. I am not sure that they had faith enough to feel very happy, but they evidently did expect something, and anxiously awaited the third day. They had enough of the comfort of hope to remain quiet on the seventh day. Now, beloved, sitting over against the sepulchre while Christ lies in it, my first thought about it is, I will rest, for He rests. What a wonderful stillness there was about our Lord in that rocky grave. The great stone shuts out all noise, and the Body is at peace. Well, if He rests, I may. If for a while the Lord seems to suspend His energies, His servants may cry unto Him, but they may not fret. He knows best when to sleep and when to wake. As I see the Christ resting in the grave, my next thought is, He has the power to come forth again. The rest of the Christian lies in believing in Christ under all circumstances. Once more, it will be well if we can obtain peace by having fellowship with our Lord in His burial. Die with Him, and be buried with Him; there is nothing like it. I desire for my soul while she lives in the Lord that, as to the world and all its wisdom, I may be as a dead man. (C. H. Spurgeon.)

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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Luk 23:50-56. There was a man named Joseph, a good man, and a just — One who united in his character the two great principles of morality — justice and benevolence. The same had not consented to the counsel and deed of them — Though he was a member of the council which condemned Jesus, he did not join them in their unjust sentence, having either declined being present when the sentence was passed, or having remonstrated against it. This man went unto Pilate, and begged the body of Jesus, &c. — See this paragraph explained at large in the notes on Mat 27:57-61, and Mar 15:42-47.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

Luk_23:50. A counsellor.—I.e., a member of the Sanhedrim.

Luk_23:51. Had not consented.—I.e., had absented himself, and had taken no part in the action of the council against Jesus. Arimathæa.—Some identify this with Rama in Benjamin, or Rama (Ramathaim) in Ephraim, the birthplace of Samuel (1Sa_1:1). The form of the name is more like the latter.

Luk_23:52. Went unto Pilate.—An action needing some courage, especially on the part of one in Joseph’s position, who, up to this, had not avowed the fact that he was a disciple of Jesus.

Luk_23:54. The preparation.—The ordinary designation of Friday, as on that day the Jews prepared for the Sabbath which began at sunset. Drew on.—Lit. “began to dawn”—i.e., the phrase properly used of the natural day is here applied to the conventional day.

Luk_23:56. Returned.—I.e., to the city or to their homes in it. Spices and ointments.—I.e., dry and liquid substances for embalming. The intention of the women was to come, after the Sabbath was over, to complete the embalmment, which had been only partially effected

MAIN HOMILETICS OF THE PARAGRAPH.—Luk_23:50-56

The Last Offices of Love.—With the crucifixion of Christ the rage of His enemies was spent; they had done their worst, and retire into the background, while His friends and disciples draw near, to show their love by taking reverent care of His lifeless body. Not only do His known and accredited followers come forward at this hour, but also some from unexpected quarters, who had been disciples secretly, have now the courage of their convictions and manifest openly their affection for Him who had been put to such an ignominious death. One of these was Joseph of Arimathæa, a member of the Sanhedrim itself, a man of wealth, of well-known probity and piety, who had taken no part in the proceedings against Jesus. At the moment when the cause of Christ is at its lowest ebb this hidden friend comes forth, constrained by love of Him, and gives honourable interment to the body of his Master.

I. Love towards Christ gives courage.—Joseph had much to risk by coming forward at this time to confess his love for Christ; he exposed himself to the enmity of the Sanhedrim, and to the penalty of excommunication by the ecclesiastical authorities of his nation—with all that it implied of loss of station, separation from kindred, and from the society of his fellows. The fear of this had already restrained him from confessing himself to be a disciple of Jesus; but now love raises him above fear. It was the violence of the enemies of Christ that urged him to religious decision; it reached a point at which he felt himself bound to make a stand, and openly to identify himself with the hated and persecuted cause. Thus does religious persecution overreach itself; it cows the timid and half-hearted, but it rouses up others to cast in their lot with what they know to be the side of God and truth. He went in boldly to Pilate and asked for the body of Jesus.

II. This love inspires deeds of devotion.—Joseph did all that love could suggest as possible to be done. He took down the body from the cross, wrapped it in a linen cloth with costly spices, and laid it in his own new tomb. He did not employ his servants to do this work, but did it with his own hands. Love could not be satisfied with less than this. The tomb was one which he had had excavated for himself. Though he belonged to a city at a distance from Jerusalem, he wished, like many of his nation, to be buried in the most sacred spot in the land, and hence had made preparations beforehand against the day of his death. But now he gives up with great generosity, this highly valued property, and consecrates it to be the tomb of Jesus. We note from this that rich men have ways of serving Christ which are inaccessible to their poorer brethren. Joseph’s rank, and dignity, and wealth, doubtless disposed Pilate to listen to his petition. The Roman judge would probably have refused to accede to a like petition, if it had been presented by some poor and obscure disciple. Another might have had all Joseph’s love and devotion to the Master, and yet have been unable to provide an equally suitable place of burial for Him.

III. The love of one towards Christ stirs up the like feeling in others.—We learn from the fourth Gospel that Nicodemus, too, came forward to assist in the work of burial, and brought “a mixture of myrrh and aloes, about a hundred pound weight,” and here we read that the women which came from Galilee, when they saw what was being done, made preparations for bringing fresh spices and ointments as soon as the Sabbath was past. The example of one loyal, loving disciple prompted others to imitation. They would not be behindhand in honouring the Master. What had been done in the way of anointing was amply sufficient for the purpose; but they would not be satisfied with merely being spectators of the piety of others, they must themselves assist in rendering honour to Him. “To what purpose is this waste?” a cold-hearted, utilitarian world might ask; but every loving heart knows that nothing is wasted which is given out of love to Christ.

SUGGESTIVE COMMENTS ON Luk_23:50-56

Luk_23:50. “A good man and a just.”—St. Luke names the more comprehensive quality first; for every good man is also just, while not all just men are good.

“A good man, and a just.”—Each evangelist describes Joseph in his own way. St. Luke’s words correspond to the Greek ideal of character (καλὸς κἀγαθός): St. Mark speaks of him as “an honourable counsellor”—the Roman ideal: St. Matthew as “a rich man”—the Jewish ideal.—Godet.

Luk_23:51. “The counsel and deed.”—I.e., he had not consented to the sentence passed on Jesus, nor to the shameful artifices by which the Roman judge had been urged into ratifying the sentence.

Luk_23:52. Joseph of Arimathæa.

I. Joseph had been a secret disciple of Christ for some time already.

II. Now he throws away his timidity, and comes out boldly as a friend of Jesus.

III. True love for Christ cannot always keep hid.

IV. We must ever be grateful that Joseph gave Jesus such noble burial.

V. Yet, after all, his love blossomed out too late.—He ministered, not to this living, but to the dead Christ. He discipleship was incomplete.—Miller.

Luk_23:53. The Sepulchre.

I. Christ touched life at every point.—He began at infancy and ended at the grave. There is no path on which His holy footprints are not seen. Why should we dread the grave, since Jesus has lain in it?

II. He lay in a borrowed grave.—His friends provided it. Another mark of His deep humiliation.

III. How hopeless the prospect seemed!—Jesus was buried; the disciples were scattered. The grave seemed to be the tomb of all their hopes. And yet it was simply the lowly gateway to honour and glory. So no hopes perish when a Christian is buried—just beyond is glory.—Ibid.

Luk_23:54. “The Sabbath drew on.”—What different feelings would fill the minds

(1) of those who had slain Jesus;

(2) of those who were His disciples, on this day of rest. For Him it was a day of rest and peace indeed.

Luk_23:55. “Beheld the sepulchre.”—I.e., they followed those who carried Jesus to the grave, and took notice of the place, with the intention of returning after the Sabbath was over to complete the embalming which had been hastily begun. Though Christ had foretold His resurrection, yet, as the words of the penitent thief imply, a glorious reappearance of the Saviour after death was expected, at least by some of His followers, but not the rising again of the body which was laid in the tomb.

Luk_23:56. “Rested the Sabbath day.”—These words reveal the pious and humble fidelity of these Jewish women to the law of the Sabbath. It may be said that this Sabbath was the last of the Old Covenant, which came to a close with the death of Christ. It was scrupulously respected by all those who, unconsciously, were about to inaugurate the New.—Godet.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

3. The Sabbath of the Grave (Luk_23:50-56)

(Parallel with Mat_27:57-66; Mar_15:42-47; Joh_19:38-42)

50And, 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 Arimathea, a city of the Jews; who also himself20 waited for the kingdom of God. 52This man went unto Pilate, and begged the body of Jesus. 53And he took it down’ and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, whereinnever man before was laid [there was no one yet lying]. 54And that day was the preparation55[And it was the day of preparation21], and the sabbath drew on. And the women also [om., also], which came with him from Galilee, followed after, and beheld thesepulchre, and how his body was laid. 56And they returned, and prepared spices and ointments; and rested the sabbath day [indeed22] according to the commandment.

EXEGETICAL AND CRITICAL

Luk_23:50. Joseph.—Comp. Lange on Mat_27:57. In a peculiar way Luke portrays his character as that of a good and righteous man. The latter, of course, not in the juridical, but in the theocratical sense of the word. Bengel: “Omnis homo ἀγαθός est etiam δίκαιος, non contra. Lucas totum laudat ante partem.” Whether he was the only one who in the Jewish council had raised his voice against the sentence of death upon our Lord, cannot be with certainty stated. So much, however, is clear, that he by this account is indirectly distinguished from Nicodemus, who is named indeed ἄρχων, but not βουλευτής, and who, therefore, appears to have had no voice in this case. As respects Arimathæa, this city is by no means identical with Rama, in Banjamin, which appears also Mat_2:18, as Friedlieb, ad loc. asserts without stating his grounds. In all probability we must understand by it Ramathaim, in Ephraim, where Samuel was born, and which lay not far from Lydda or Diospolis. See Wieseler in Herzog’s Real-Encycl. ad vocem. The additional trait, finally, that he waited for the kingdom of God, gives Joseph a claim to an honorable place in the spiritual family circle of those who are named in Luk_2:38.

Luk_23:52. Went unto Pilate.—For the more particular circumstances, see Mark. According to Cicero, In Verrem, v. 45–51, the Roman Procurators sometimes conferred such a favor for money. Moreover, the Roman laws also provided: corpora eorum, qui capite damnantur, cognatis ipsorum deneganda non sunt. See Ulpian Digest. 47, t. 24. That Pilate demanded no money of the rich Joseph, who did not belong to the relations of our Lord, may have had its ground in a secret joy at the speedy death of our Lord (Lange), or perhaps also in the wish to give at once a mark of his complacency to that member of the supreme council who displayed respect for Jesus, and thereby also in this way indirectly to mortify the priests, who had violently extorted the sentence of death. In this matter also, Pilate, even as in the refusal to alter the superscription over the cross, shows himself great in little things, while he, it is true, in the great matter had been, alas, only too little.

Luk_23:53. In linen.—To be understood of fine sindon, a cotton stuff which was cut into strips, and is elsewhere called clean linen, because the priests were commonly clothed with this stuff. The head was wrapped separately in a σαυδάριον of the same stuff, Joh_20:7. The preliminary costly embalming Luke passes over, probably because soon, in place of it, the anointing by the women was to come. To speak of “enormous consumption of spices” (Strauss), would only be reasonable, if we did not know what a lavish expenditure in this respect often prevailed in the Orient, so that according to Josephus, Ant. Jud. xvii. 8, 3, at the funeral of Herod the Great, not less than five hundred servants were required to carry the spices.

A sepulchre that was hewn in stone.—If we must in general acknowledge the identity of the present and of the original Calvary, then the Holy Sepulchre is at all events to be sought in the immediate neighborhood of the place that even yet is shown as such, in the church of this name. Comp. hereupon the admirable words of Von Schubert, l. c. iii. p. 509.

Luk_23:54. It was the day of preparation, παρασκευή, preparation for the Sabbath, and particularly that part of the Friday which was regarded as the introduction to the Sabbath (προσάββατον, Mar_15:42). When Meyer says ad loc. “Here also there betrays itself the absence of a festal character in the day of Jesus’ death’ is may be inquired whether, or the other side, the Jewish council on this whole day, and even at evening, would have exhibited such a restless activity if on this evening the Paschal Lamb had yet to be bought, slaughtered, and eaten. In all probability we have to understand the late Friday afternoon, between five and six o’ clock. ̓Επέφωσκε signifies here the dawning, not of the natural, but of the legal Saturday.

Luk_23:55. And the women … followed after.—Κατακολοθήσασαι. The strengthened expression appears in this connection to intimate a following down, κατά, even into the grave. See Lange, L. J. iii. p. 521. They accompany the funeral of our Lord as far as possible; that they, according to the common view, were also present at the taking down from the cross, and active in it, is not related to us by the history. According to all the Synoptics, they joined the little funeral train only after the corpse had been taken down and suitably wrapt around. In this work Joseph and Nicodemus had apparently the assistance of servants or friends, but not directly of the women. It is, therefore, very possible that they did not know precisely the quantity of the spices brought by Nicodemus, and even if this had been the case, love does not inquire how little will suffice, but how much it can perform. Even the view of the abundance of the manifestations of love on the part of these two men must also have disposed them to like zeal, and made the thought unendurable to them that they who yet had served the living Master with their possessions should now render no further service to the dead. The observation also that all was accomplished sumptuously, it is true, but with comparatively great haste, must have spontaneously brought up the thought to them, whether there might not be here something still to be cared for. Therefore, after the men had returned home, they remain alone, and still regard the grave for a while (Luk_23:55), going home then with the resolution as soon as possible to buy spices and ointment, but resting the Sabbath day, according to the commandment. According to the more exact statement of Mark, the spices were first bought and prepared after the Sabbath was already passed (Luk_16:1), that is, according to our reckoning, on Saturday evening, after six o’clock. This is also internally probable, since the Sabbath, we may suppose, had already begun when they had returned to Jerusalem from viewing the grave (Luk_23:55). That the purchase took place directly after their return, Luke does not at all say, although he does not deny it (ὑποστρέψασαι δὲ ἡτοίμασαν); he only intimates that they did not permit themselves to be kept back from their work of love by the strict observance of the Sabbath law. Luk_23:56 of his account is immediately connected with Luk_24:1, and the antithesis between μέν and δέ would properly indicate that at the end of Luke 23 only a comma ought to have been placed. Sense: After they had viewed the grave, they bought (not stated when?) spices, and rested indeed on the Sabbath day, according to the law, but when this was over they went with the (just-purchased) spices as quickly as possible to the grave.

DOCTRINAL AND ETHICAL

1. If it has ever plainly appeared that decisive events in the kingdom of God must serve to bring its hidden friends to light, and that a great sorrow is capable of uniting men of diverse rank, condition, and age, this then took place at the burial of our Lord. For the Eleven we here look round in vain; so scattered are the sheep that even the care for the corpse of the Shepherd is not capable of uniting them; but love to the Lord has turned women to heroines, and if even to this moment there has not yet a single voice from the Jewish council been lifted against the atrocity committed, yet it now appears that not all the members are animated by the spirit of Annas and Caiaphas.

2. The certainty of the death of Jesus before His burial is raised above every rational doubt, and partially attested even by the manner of His burial. Only the modern romance of unbelief, which in late years has sought in a magnificent manner to deceive a credulous public by the publishing of quasi-ancient manuscripts out of which the connection of Jesus with Essenism was to appear as clear as the sun, undertakes to assure us that Joseph of Arimathæa still discovered signs of life, and, therefore, attended the supposed corpse with the utmost care. See, e. g., Jesus der Essäer oder die Religion der Zukunft, Leipzig, 1849; the Buck Jesu, Kassel, 1850. “The important discoveries about Jesus’ manner of death,” and the like, which a few years ago were circulated by thousands, now are in part already forgotten again, but in part serve even yet as weapons in the hands of the most stupid unbelief. 2Th_2:11.

3. The burial of our Lord constitutes the precise transition from the condition of His humiliation to that of His exaltation, and is therefore sometimes reckoned with the one, sometimes with the other. It is, with all that took place hitherto, the fulfilment of the prophetic word (Isa_53:9; 1Co_15:3-4), and in the more particular circumstances, remarkable in the extreme. A new grave receives our Lord, even as before an ass’s colt bore Him, on which never yet a man had sat. A grave in the rock, so strong that only angels’ power could open it; with only one entrance, so that the local circumstances themselves forbid the supposition that the corpse had been stolen; in a garden, so that thus, in a place like that in which sin was born, it is also borne to the grave. Thus does all concur to procure for our Lord an undisturbed repose, and to prepare for Him a glorious resurrection morning.

4. As respects the condition of our Lord during the interval which His corpse passed in the grave, we venture boldly to apply to it the word of John, that “that Sabbath day was a great day.” Luk_19:31. It was, without doubt, a condition of full consciousness, of refreshing rest, of the beginning of joy in company with the Penitent Thief, and of blessed hope of the approaching resurrection morning. How far we can now begin to speak of an activity of our Lord in the condition of separation, is connected with the question when the preaching to the spirits in prison (1Pe_3:19-21) took place. We believe that the apostle places it between our Lord’s resurrection and His ascension.

5. The Sabbath which our Lord passes in the grave is the last Sabbath of the Old Covenant. Therefore, also, His friends spend it in the sadness of those who do not yet know that the day of the New Covenant has dawned, wherein life and immortality were brought to light. His enemies embitter to themselves this their Sabbath rest with the endeavors which they use to guard the corpse of our Lord, as related by Matthew alone. It is a poetical justice that they who have so often accused the Saviour of Sabbath-breaking, now themselves finally desecrate this day. Scarcely has the day after the Friday dawned (the legal Sabbath day, that is, which began on Friday evening after six o’clock), when they already come to Pilate and make their proposition to him, Mat_27:62. Not a single night will they leave the corpse unwatched, and do not rest until the guard is posted in the garden of Joseph. But by this very means they concur in the revelation of their shame, in the revelation of the resurrection of our Lord, and of the glory of God.

6. An admirable representation of the Taking Down from the Cross, by Rubens; of the viewing of the grave by the two women, by E. Veith; beautiful grave hymn: “Nun schlummerst die, O meins Ruh,” &c.

HOMILETICAL AND PRACTICAL

See on the parallels in Lange.—Joseph of Arimathæa the representative of an honorable minority.—Just when all appears to be lost, does the heroic courage of faith awake.—The dead Saviour the centre of union between His male and female friends.—Love stronger than death, Son_8:6.—“They beheld the sepulchre” (admirable text for Good Friday evening): 1. How far our beholding of the sepulchre may be distinguished from that of the first female friends; 2. how far, however, it must agree with theirs.—Jesus’ sepulchre viewed in the light of faith: 1. The monument of the wickedness of His enemies; 2. the goal of the Passion of our Lord; 3. the working-place of the providence of God: 4. the grave of the sin of the world; 5. the pledge of the Christian’s rest in the grave.—The great Sabbath: 1. A feast of delusive rest for Israel; 2. a day of refreshing rest for Jesus; 3. a time of active rest for the Father; 4. a pledge of restored rest for the sinner: 5. an image of the present rest of the Christian, Heb_4:9.—The great Sabbath: 1. The history; 2. the significance; 3. the admonitions of this very memorable day.—The Sabbath rest: 1. Of Christ; 2. of the Christian.

Starke:—Say not, “If everything is thus corrupt, how can I alone live so devoutly?”—He that is inwardly concerned for right, must also make it known in seasonable time.—There is no fear in love, but, &c.—Before our rulers we must have befitting respect, Rom_13:7.—Believers’ best and dearest treasure is Jesus.—One may and should, even yet, clothe Jesus in His naked members.—Hedinger:—Even to the dead must we show love, and Christianly commit them to the earth.—To lose one’s money for Christ’s sake is a great gain.—Through a blessed death there is a passage to the true rest, O beauteous Sabbath!—J. Hall:—The true Christian is not content with having others show love towards their neighbor, but he does it also himself.—Nova Bibl. Tub.:—This is the way of pious souls, that they are God-fearing, loving, active.—Arndt:—The burial of our Lord: 1. Its possibility; 2. its glory; 3. its importance; 4. its obligation.—J. C. Stern:—The confession of the Christian at the grave of the Saviour.

Footnotes:

[20]Luk_23:51.—The words καὶ. . . καὶ αὐτός should be omitted from the Recepta, and we should with Lachmann, Tischendorf, [who has, however, restored them,] read simply δς προςεδέχετο [with Meyer, Tregelles, Alford also. The MSS. which have tho suspected words show so many variations in writing them as to make it probable that they came from the parallel passages in Matthew and Mark.—C. C. S.]

[21]Luk_23:54.—B., Cod. Sin., C.1, L., have παρασκευης instead of the παρασκευή of the Recepta. The Genitive is adopted by Lachmann, Meyer, and Tregelles. Tisehendorf and Alford retain the Recepta, which, however, besides being opposed by the above-named MSS., is not supported by D., which has προσαββατου. As all the uncials which read the Nominative, omit the following και, while those which read the Genitive retain it, there seems little doubt that Meyer is right in supposing the final ς to have been dropped from παρασκευς in consequence of the following σαββατον, while και, where it remained, protected the Genitive ending.—C. C. S.]

[22]Luk_23:56.—Καὶ τὸ μὲν σάββατον ἡσυχασαν. .. τῆ δὲ τῶν σαββάτων ... ἡλθον. “And the sabbath day, indeed, they rested … but on the first of the week … they came.”—C. C. S.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

THE INTERMENT

Mat 27:57-61; Mar 15:42-47; Luk 23:50-56; Joh 19:31-42. “Then the Jews, in order that the bodies may not remain on the cross on the Sabbath, since it was the preparation (for the day of that Sabbath was great), asked Pilate that they may break their legs, and take them down. Then the soldiers came, and broke the legs of the first, and the other one who had been crucified along with him.” It seems that the soldiers had a veneration for Jesus, as they passed Him by after breaking the legs of the one, going on to the third, and returning to Him, as He was in the middle. “And having come to Jesus, when they saw that He was already dead, they did not break His legs; but one of the soldiers pierced His side with his spear, and blood and water immediately came out.” Roman law was terribly rigid, taking the life of a soldier for apparently trivial delinquency in duty. Hence the soldier felt it important to be sure that He was dead before he consented to intermit the verification of the order given to break their legs. Consequently he plunged the spear into His heart, thus making sure that He was dead. The Bible is a wonderful book, never relaxing its ipse dixit. If you are going up to heaven to live with Jesus, you must walk in His footprints by way of Gethsemane, the judgment-hall, and Calvary. This wicked world will plunge the spear of ridicule, contempt, and persecution into your side. Jesus died so dead that He did not feel this awful cruelty. Lord, help us to do likewise! Let me die so dead

“That no desire shall rise To pass for good or great or wise, In any but my Savior’s eyes.”

The entire constituency of salvation came out of the Savior’s side in the blood and the water. The blood redeems and sanctifies; the water regenerates, nourishes, and purifies. Hence you have the true works of grace represented by the water and the blood.

“Let the water and the blood, From Thy wounded side which flowed, Be of sin the double cure:

Save from wrath, and make me pure.”

O what a pity the millions run after the priests, who at best are nothing but saved sinners, forgetting that they need nothing but the blood and water flowing out of the Savior’s side! Then fly for a sale retreat in His clefted side.

“And the one having seen has testified, and his testimony is true; and he knows that he speaks the truth, in order that you may believe.” You see from this that John was an eye-witness of all he wrote in his Gospel. The same is true of Matthew; while Mark is believed to have served Peter as an amanuensis, receiving his narrative from the senior apostle; Luke being the amanuensis of Paul. Hence the literary culture manifested in the latter, and the straight, solid, flinty truth in the former.

Luk 23:54. “And it was the preparation day, and the Sabbath drawing nigh.” Vv. 50-52: “Behold, a man by name Joseph, being a senator, a good and righteous man, who was not consenting unto their counsel and deed, from Arimathea, a city of the Jews, who also himself was waiting for the kingdom of God; he, having come to Pilate, begged the body of Jesus.”

Mar 15:44-46 : “And Pilate was astonished if He was already dead, and calling a centurion, asked him if He were dead a long time. And learning from the centurion, he delivered the body to Joseph. And purchasing linen, and taking Him down, he wrapped Him in the linen, and placed Him in a sepulcher which had been hewn out of the rock, and rolled a stone to the door of the sepulcher.” Mat 27:59-60 : “And Joseph taking the body, wrapped it in clean linen, and placed it in his own new tomb, which he had hewn in the rock. and rolling a great stone to the door of the sepulcher, departed.” Luk 23:53 : “And taking it [the body] down , he wrapped it in linen, and placed it in a hewn sepulcher, where no one had ever been laid.” Joh 19:38-42 : “After these things, Joseph from Arimathea, being a disciple of Jesus, and having been concealed on account of the fear of the Jews, requested Pilate that he may take the body of Jesus. And Pilate permitted him. Then he came, and took the body of Jesus. And Nieodemus also, the one having in the first place come to Jesus by night [John 3], came, bringing a mixture of myrrh and aloes, about one hundred pounds. Then they took the body of Jesus, and wrapped it in the linen, along with the aromatics, as it is customary to the Jews to embalm. And in the place where He was crucified there was a garden, and in the garden a new sepulcher in which no one was yet deposited. Then they placed Jesus there on account of the preparation of the Jews, because the sepulcher was nigh.” Luk 23:55-56 : “And the women following along, who had come with Him from Galilee, saw the sepulcher, and where His body, was placed; and turning away, they prepared aromatics and myrrh; and they kept the Sabbath according to the commandment.”

a. Such was the punctilious rigor with which the Jews kept the Sabbath that they postponed the completion of His embalmment till the day of sacred rest had passed away; however, in order to expedite the embalmment as much as possible, they procured the materials on Friday evening, so that, all things being ready, they may proceed at the early dawn of the incoming week, and perfect the work begun on the preceding Friday by Nicodemus and Joseph.

b. I passed through the city of Ramlah, in the Plain of Sharon, on the road from Jerusalem to Joppa. Though, like other cities in that land, it went into utter desolation, in the last few years it has been colonized by Jews, who have made it very prosperous, like all of their colonies in that land. It now contains eleven thousand inhabitants, and is growing rapidly. This is said to be the ancient home of Nicodemus and Joseph, by whose kindness our Savior received a royal interment. John says they were secret disciples of Jesus on account of the fear of the Jews. This is an instance in which we see the power of death signally revealed, as these two great and good men never publicly confessed Him during His life, but when they saw Him die, covered with shame and popular contempt, calumniated as a malefactor (and not only executed in the most disgraceful method, such as hanging in this country, but, in order to augment His ignominy, actually crucifying Him between two robbers, thus proclaiming to the world His identity with the worst criminals), they became more courageous than ever before, coming out boldly, and Joseph furnished a valuable new sepulcher, hewn out of the great, precipitous rock at the base of Mount Calvary, and Nicodemus brought one hundred pounds of myrrh and aloes, both very costly, and especially the former, which was not native in Palestine, but transported from Arabia Felix; and the latter, though indigenous, was rare and costly. Thus these two wealthy theologians actually favored Him with a royal interment. This courageous public intervention on the part of these men, who were so prominent in the Theocracy, really warrants the conclusion that their faith had received a wonderful impetus during those memorable hours when the powers of darkness dominated earth and hell, and heaven veiled her face in sable night rather than behold the awful tragedy. If the trend of things at that time had continued, both of these men would have been executed as accomplices in the treason, heresy, and imposture with which Jesus was charged.

c. Down at the base of the skull-shaped summit on which our Lord was crucified, as here specified, there is a garden, and in it there is a sepulcher hewn out in the perpendicular rock, really constituting a part of Mount Calvary; and in that sepulcher there are three tombs, cut out in the solid stone. As it is said that the tomb in which they deposited the body of Jesus was new, no one ever having been laid in it, therefore we conclude that the one of these three which looks newest was the identical tomb in which the body of our Lord was laid. As this is the only sepulcher in that garden, we conclude that it is the identical one honored by containing the crucified body of our Lord.

d. The fine linen with which He was wrapped was made in Egypt, and used by kings for underwear, the Tyrian purple constituting their external robes. Thus we see our Lord received a royal burial in every respect. O how contrastive with His humble and lowly life, having no temporal estate, no money, no living, no home, not as much as a place to lay His head, thus vividly symbolizing the glorious victory won by His expiatory death, and at the same time adumbrating His brilliant royalty in His second coming!

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

23:50-51 Not all the religious leaders opposed Jesus—Joseph had opposed the actions of the council. • The location of Arimathea in Judea is uncertain; it might be Ramathaim (= Ramah), twenty miles (thirty-two kilometers) northwest of Jerusalem.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 23:50. Ἀγαθὸς καὶ δίκαιος, a man good and just) Rom 5:7.[266] Every man that is ἀγαθὸς, good, is also ΔΊΚΑΙΟς, just; not vice versâ. Luke mentions the whole (ἈΓΑΘῸς, the genus) before the part (ΔΊΚΑΙΟς, the species). Paul observes the difference between these words more strictly.

[266] The man who fulfils his lawful duty towards others, and no more, is called δίκαιος, Hebr. צדיק. He who also confers benefits on others is ὅσιος, הסיד. Ἀγαθὸς approaches to the latter; one perfect in all the offices of piety, generous, large-minded, and a benefactor to men.—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_23:50-56. See on Mat_27:57-61; Mar_15:42-47. Luke follows Mark with abbreviations, although with some peculiarities.

ὑπάρχ.] belonging to βουλ.

δίκαιος] justus, in the narrower meaning; see the following parenthesis. It is a special side of ἀγαθός (excellent).

Luk_23:51. οὐκ ἦν συγκ.] was not in agreement with their decision. Comp. on Luk_23:19; and as to συγκατατίθεμαι, assentior, see Locella, ad Xen. Eph. p. 209.

κ. τῇ πράξει] and to the practice, the evil act. See on Rom_8:13; Col_3:9. Comp. Xen. Anab. vii. 6. 17.

αὐτῶν] τῶν βουλευτῶν, as is implied in βουλευτής, Luk_23:50, Winer, p. 132 [E. T. 182].

Luk_23:52. οὗτος] recapitulating, Kühner, II. p. 330.

Luk_23:53. λαξευτῷ] hewn in stone (Deu_4:49), therefore neither dug nor built.

οὗ οὐκ ἦν κ.τ.λ.] Comp. Luk_19:30; a more definite mode of expressing the καινῷ, in Matthew. Comp. Joh_19:41. In respect of the emphatically cumulative negatives, see Winer, p. 443 [E. T. 626].

Luk_23:54. And it was the preparation day (the day of preparation for the Sabbath, πρόσαββατον). Even here (comp. on Mar_15:42) no trace of a festival day is to be found in the day of Jesus death. Comp. Luk_23:26; Luk_23:56.

ἐπέφωσκε] elsewhere of the breaking of the natural day (of the day light; see Mat_28:1); but here of the legal daybreak, which began with sunset. Not an inaccuracy of expression, in which only prevailed the idea of the beginning of the day, but according to the Jewish mode of expression, which still, moreover, gave to the legal beginning of the day, at the closing in of night, the name of איר, on account of the lighting of the lamps, which the natural evening made necessary. See the passages from the Rabbinical writers in Lightfoot, p. 892 f. Comp. Ev. Nicod. 12. That this mode of designation specially applied to the beginning of the Sabbath, on account of the Sabbath lights (see Lightfoot, Zeger, Clarius, Wetstein, Kuinoel, Bleek, and others), cannot be proved. The imperfect means: it would begin, was on the point of beginning. See Bernhardy, p. 373.

Luk_23:55. κατακολουθ.] following after, going after from the place of the cross, Luk_23:49, to the place of the grave, Luk_23:53. In the New Testament the word is found again only in Act_16:17; comp. Jer_17:16; Polyb. vi. 42. 2; Long. iii. 15. The meaning: as far as down there into the grave, is an addition of Langes; in κατά is found the idea of going after.

Luk_23:56. μέν] to which corresponds the δέ, Luk_24:1; hence at the end of the chapter only a comma is to be placed.

According to Mark, they did not buy the spices till later. See on Mar_16:1. In Luke there is no offence against the Jewish observance (Schenkel), which assuredly was well enough known to him, but there is a trace of the working day in the tradition which he follows. Comp. on Luk_23:26; Joh_18:28; Joh_13:29; Bleek, Beitr. p. 137. Ebrard on Olshausen, p. 53 f., gives explanations which are only evasions, but which are of the less importance, as in this place Luke, with his inconsequent notice, stands alone.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 23:50-56 . The burial (Mat 27:57-61 , Mar 15:42-47 ).

Luk 23:50 . καὶ ἰδού : introducing the bright side of the tragic picture, a welcome relief after the harrowing incidents previously related: the Victim of injustice honourably buried by a good man, who is described with greater fulness of detail than in Mt. and Mk. ἀνὴρ ἀγαθὸς καὶ δίκαιος , a man generous or noble and just. Instead of the epithets εὐσχήμων (Mar 15:43 ) and πλούσιος (Mat 27:57 ), indicative of social position, Lk. employs words descriptive of moral character, leaving βουλευτὴς to serve the former purpose. ἀγαθὸς has reference to the generous act he is going to perform, δίκαιος to his past conduct in connection with the trial of Jesus; hence the statement following: οὗτος οὐκ ἦν , etc., which forms a kind of parenthesis in the long sentence.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Christ through his famous burial confirmeth the truth both of his death, and resurrection, by the plain and evident witness of Pilate.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 50. - 51. Joseph of Arimathea] See the notes on Mt 27:57-60, and those especially on Mr 15:43.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(50-56) Behold, there was a man named Joseph.—See Notes on Mat_27:57-61; Mar_15:42-47. St. Luke agrees with St. Mark in calling him a “counsellor,” but the epithets, “good man and just,” are peculiar to him. The adjective for good is not often applied to persons in the New Testament. In Act_11:24 it is used of Barnabas; in Rom_5:7 it represents a higher excellence than that of the man who is simply just.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

50-54. Joseph of Arimathaea. The taking down from the Cross. The Entombment.

50. a counseller] i.e. a member of the Sanhedrin, and therefore (as one of the 70 most distinguished members of the ruling classes) a person of great distinction. St Mark (Mar_15:43) calls him ‘an honourable councillor.’ Godet somewhat fancifully sees in St Mark’s description of him the Roman ideal; as in St Luke’s ‘good and just,’ the Greek ideal (καλὸς κἀγαθός); and in St Matthew’s ‘a rich man,’ the Jewish ideal.

a good man, and a just] The first word describes his moral character, the latter his strict religious life as an orthodox Jew. Rom_5:7.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And they returned,.... To the city, and to their own houses, or to some one of them;

and prepared spices and ointments; for the anointing, and embalming the body of Christ, called by the Jews the spices of the dead; see the note on Mar 16:1

and rested the sabbath day, according to the commandment, in Exo 20:8 not knowing as yet the abolition of it, with the rest of the ceremonial law; and therefore, though they had bought and prepared the spices and ointments, they did not carry them to the sepulchre to anoint the body with them, till the sabbath was over; for this was forbidden to be done on a sabbath day. It is asked (f),

"what is that thing that is lawful to be done to a living man, and is forbidden a dead man? It is said, , "this is anointing".''

Though elsewhere (g) this

"is allowed of; for so runs one of their traditions; they do all things necessary for the dead, (i.e. on a sabbath day,) "they anoint", and wash him, only they may not move a limb of him.''

But how he could be anointed, and washed, without a limb being moved, is not very easy to say, as his foot, or hand, or eye brows, which are the parts one of their commentators instances in (h).

(f) T. Hieros. Sahbat. fol. 12. 2. (g) Misn. Sabbat. c. 23, sect. 5. (h) Bartenora in ib.

Next: Luke Chapter 24

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

50 And, behold, there was a man named Joseph, a counsellor; and he was a good man, and a just:

Ver. 50. See Mat 27:57; Mar 15:43; Joh 19:38.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

See the Mat 27:57-61 notes; Mar 15:42-47 notes.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

See Poole on "Mat 27:57", and following verses to Mat 27:60.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 50-56. The entombment. The sequence of events which immediately followed the death of Christ appears to have been as follows.

Our Lord expired apparently soon after 3 p.m. The "even" alluded to by St. Matthew and St. Mark began at 3 p.m. and lasted till sunset, about 6 p.m., when the sabbath commenced. Some time, then, between 3 p.m. and 6 p.m. Joseph of Arima-thaea went to Pilate to ask for the body of Jesus. The governor was surprised, not at the request, but at hearing that Jesus was dead already, (Mar_15:44) and, to assure himself of the fact, sent to inquire of the centurion on duty at the crosses. Some. where about the same time, probably a little later in the "evening," but still before 6 p.m., the Jews, i.e. the Sanhedrin leaders, came to Pilate with a request that the death of the three crucified might be hastened by their legs being broken, in order that their bodies hanging on the crosses might not pollute the very sacred day which followed. (It would be the sabbath, and the day of the Passover.)

This terrible, but perhaps merciful, end to the tortures of the cross seems not to have been uncommon in Jewish crucifixion inflicted by the Roman authority.

Crucifixion with this and all its attendant hinters was abolished by the first Christian emperor Constantine in the fourth century.

The two thieves apparently expired under this treatment. The soldiers, however, when they looked on the form hanging on the central cross, found the Crucified, as we know, dead already. To make sure of this, one of the executioners thrust his spear deeply into the side of the motionless body of Jesus, "and forthwith came there out blood and water". (Joh_19:33, Joh_19:35) Upon this, in accordance with the permission of the governor already obtained, the body of the Lord was delivered to Joseph of Arimathaea and his friends.

Vers. 50, 51. And, behold, there was a man named Joseph, a counsellor; and he was a good man, and a just: (the same had not consented to the counsel and deed of them;) he was of Arimathaea. This Joseph was a member of the Sanhedrin, a personage of high distinction in Jerusalem, and evidently of great wealth. It is especially mentioned that his vote in the supreme council was not given when the death of Jesus was determined on. Nicodemus and his costly offering of spices for the entombment is only mentioned by St. John. (Joh_19:39) Arimathaea, the place whence this Joseph came, is famous in Jewish history, being identical with Ramathaim Zophim, the "Ramah of the watchers," the native town of Samuel. Each evangelist speaks of Joseph in high terms, and each in his own way. "Luke styles him "a counsellor, good and just;" he is the kalov , the Greek ideal. Marl; calls him "an honourable counsellor," the Roman ideal. Matthew writes of him as "a rich man:" is not this the Jewish ideal?" (Godet). And St. John, we might add, chooses another title for this loved man, "being a disciple of Jesus:" this was St. John"s ideal. In Joseph of Arimathaea and Nicodemus we have specimens of a class of earnest and devout Jews, perhaps not uncommon at that time men who respected and admired our Lord as a Teacher, and half believed in him as the Messiah (the Christ), arid yet from many mixed and various motives shrank from confessing him before men till after the cross had been endured. It was not only the Resurrection which so enormously increased the number and raised the character of the followers of Jesus. When he was gone, men reflected on the inimitable life, on the deep, heart-searching teaching, on the confirmatory works of power; and when the news of the Resurrection came, the little wavering, half-hearted band of follower"s and hearers became in a few months a great host, and in a few years they had spread over the then civilized world. There is a strange but interesting tradition which tells how this Joseph of Arimathaea came to Great Britain about A.D. 63, and settled in Glastonbury, and there erected a humble Christian oratory, the first in England. The miraculous thorn of Glastonbury, long supposed to bud and blossom every Christmas Day, was reported to have sprung from the staff which Joseph stuck in the groined as he stopped to rest himself on the hill-top.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Matt. xxvii, 57; Mark xv, 43; John xix, 38.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The burial of Jesus:

v. 50. And, behold, there was a man named Joseph, a counselor; and he was a good man, and a just.

v. 51. (The same had not consented to the counsel and deed of them.) He was of Arimathea, a city of the Jews; who also himself waited for the kingdom of God.

v. 52. This man went unto Pilate, and begged the body of Jesus.

v. 53. And he took it down, and wrapped it in linen, and laid it in a sepulcher that was hewn in stone, wherein never man before was laid.

v. 54. And that day was the preparation, and the Sabbath drew on.

v. 55. And the women also, which came with Him from Galilee, followed after, and beheld the sepulcher, and how His body was laid.

v. 56. And they returned, and prepared spices and ointments; and rested the Sabbath-day according to the commandment.

See Mat 27:57-61; Mar 15:42-47. The hearts of the apostles failed them in this great emergency; they were hidden away behind locked doors. But other men that had been timid heretofore, boldly came to the front. One of these was Joseph of Arimathea, the home of Samuel, 1Sa 1:1-19. He was a counselor, a member of the Jewish Sanhedrin, a noble and just man, possessing all the virtues which commended him to the confidence of his fellow citizens. Luke hastens to add that this counselor had not assented to the counsel and deed of the Sanhedrin in condemning Jesus to death, either by refusing to appear at the mockery which they called a trial, or by withholding his vote at the time when the rest clamored for the condemnation. He was a disciple of Jesus, waiting for the revelation of the Kingdom of Glory which Jesus had promised to those that believed on Him. He went in to Pilate and asked for the body of Jesus. And having obtained permission, he returned to Calvary, took down the body, wrapped it in a linen burial cloth, and placed it into a grave hewn out of stone which was his property and was located nearby. Haste was essential. since this was Friday, the day of preparation for the weekly Sabbath. which was about to dawn, since the day of the Jews was reckoned from evening to evening. The grave was new, no body having ever been placed there, and its nearness and accessibility were additional factors to recommend it. Meanwhile the women that had kept silent watch on Calvary under the cross of their Friend followed the little procession to the grave. The location of the grave and the manner in which the body was laid they impressed upon their memory by carefully observing the men at their sad task. And then they quickly returned to the city to prepare whatever spices and ointments they could before the beginning of the Sabbath, for as loyal members of the Jewish Church they observed all the precepts of their church-law they respected the Sabbath law as commonly understood. Note: Jesus received an honorable burial. He rested in His grave, and thereby, consecrated our graves as couches of rest. And therefore we need fear neither death nor grave, Those that fall asleep in Christ sleep in their graves, calmly and safely, until the great day of the eternal Easter dawns.

Summary.Jesus is arraigned before Pilate, sent by him to Herod, and returned to the court of Pilate, is rejected by the people, who prefer to have Barabbas released, is condemned to death by crucifixion. gently rebukes the weeping women of Jerusalem, is crucified. endures the mockery of all classes of people, accepts the penitent malefactor, dies on the cross, and is buried by Joseph of Arimathea.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [CXXXIII. D. Jesus Found to Be Dead].

CXXXIII. THE CRUCIFIXION. Subdivision D. JESUS FOUND TO BE DEAD. HIS BODY \line BURIED AND GUARDED IN THE TOMB. aMATT. XXVII. 57-66; bMARK XV. 42-47; cLUKE XXIII. 50-56; dJOHN XIX. 31-42.

d31 The Jews therefore, because it was the Preparation, that the bodies should not remain on the cross upon the sabbath (for the day of that sabbath was a high day), asked of Pilate that their legs might be broken, and that they might be taken away. [According to rabbinical writing a few hours before the Sabbath were called the Preparation; but afterwards the term was applied to the entire day preceding the Sabbath. The Romans left the bodies of criminals hanging upon the cross until beasts and birds of prey, or putrefaction, removed them. But the Jewish [733] law forbade that a body should hang over night; for a dead body was accursed, and so the day following might be polluted by the curse which attached to it ( Deu_21:23, Jos_8:29, Jos_10:26; Jos. Wars iv. 5. 2). The context suggests that the Jews had grown lax with regard to this law on account of the trouble of obtaining the consent from the Romans required to carry it out. But as the Sabbath in this instance was that of the passover week, and as they were ready enough to do anything to show that Jesus was an extraordinary criminal, they asked Pilate that their law might be observed. Instead of killing the criminals, they broke their legs, which rendered recovery impossible, since putrefaction almost immediately set it.] 32 The soldiers therefore came, and brake the legs of the first, and of the other that was crucified with him: 33 but when they came to Jesus, and saw that he was dead already, they brake not his legs: 34 howbeit one of the soldiers with a spear pierced his side [to insure death in case they might be mistaken], and straightway there came out blood and water. 35 And he that hath seen hath borne witness, and his witness is true: and he knoweth that he saith true, that ye also may believe. [Many able men have argued learnedly that this flow of blood and water was evidence that Jesus died of a ruptured, or literally broken, heart; but they confess themselves involved in difficulties, for it is hard to reconcile the idea that Jesus died a voluntary death with the idea that he died of any natural cause whatever. Can anything be at once natural and supernatural? However, John's asservation that he was an eye-witness of this shows that he attached importance to it. To him the body of Jesus gave evidence that it differed from other dead bodies. We enter with hesitancy the realm of symbolism, knowing how flagrantly it is abused, but we offer this as a suggestion. Jesus died for our sins, and his death was therefore to provide a means for the cleansing of sin. But, under the terms of his gospel, sins are visibly and physically washed away by water, and invisibly and spiritually by blood ( Heb_10:22). Now, since both these means were seen [734] by a faithful witness to issue from the side of our crucified Lord, contrary to the ordinary law and course of nature, we have additional reason to believe that things out of the course of nature, namely, the cleansing of sin, etc., were accomplished by his crucifixion.] 36 For these things came to pass, that the scripture might be fulfilled, A bone of him shall not be broken. [ Psa_34:20.] 37 And again another scripture saith, They shall look on him whom they pierced. [ Zec_12:10. Even after his death divine power went on fulfilling the prophecies concerning Jesus. He hangs upon the cross as one of a group of three, yet, in the twinkling of an eye, he is separated from the other two by the fulfillment of a brace of prophecies which point him out as the chosen of God.] 38 And after these things bwhen even was now come, because it was the Preparation, that is, the day before the sabbath, cbehold, athere came a rich man from Arimathaea, ca city of the Jews, anamed Joseph, bof Arimathaea, cwho was a councillor, bof honorable estate, ca good and righteous man 51 (he had not consented to their counsel and deed), bwho also himself was looking for the kingdom of God; awho also himself was Jesus' disciple: dbeing a disciple of Jesus, but secretly for fear of the Jews [ Joh_12:42, Joh_12:43], a58 this man bboldly went in unto Pilate, and asked for the body of Jesus. dasked of Pilate that he might take away the body of Jesus [Joseph's town has been variously identified with Ramleh in Dan, Ramathaim in Ephraim ( 1Sa_1:1), and Ramah in Benjamin ( Mat_2:18). It was a fulfillment of prophecy that the one who buried Jesus should be rich ( Isa_53:9). It is strange that those who were not afraid to be disciples were afraid to ask for our Lord's body, yet he who was afraid to be a disciple feared not to do this thing]: b44 And Pilate marvelled if he were already dead [instances are cited where men lived one whole week upon the cross, and men rarely died the first day]: and calling unto him the centurion, he asked him whether he had been any while [735] dead. 45 And when he learned it of the centurion, aThen Pilate bgranted the corpse to Joseph. acommanded it to be given up. dand Pilate gave him leave. He came therefore, and took away his body. 39 And there came also Nicodemus, he who at the first came to him by night [ Joh_3:2], bringing a mixture of myrrh and aloes, about a hundred pounds. [Myrrh was a resin and the aloe was pulverized wood. Both were aromatic-- Psa_45:8.] a59 And Joseph bbought a linen cloth [a sindon--see Act_5:6. The spices were wrapped between the folds of the linen in order to partially embalm the body. Thus two members of the Sanhedrin unite to bury Jesus, each showing his reverence in his own way: Joseph by buying a sindon instead of cheaper cloth, and Nicodemus by a wonderful wealth of spices--twelve hundred ounces. Possibly the heart of Nicodemus smote him for his tardiness in honoring Christ, and he desired to appease his conscience by giving the Lord a royal burial-- 2Ch_16:14.] 41 Now in the place where he was crucified there was a garden [belonging to Joseph]; and in the garden a { ahis own new tomb which he had cthat was bwhich had been chewn in stone, bout of a athe rock: dwherein was never man yet laid. cwhere never man had yet lain. [To the sindon Joseph adds the honor of a burial in his own tomb. The unused state of the tomb is mentioned to show that there is no shadow of doubt as to whose resurrection opened it.] 54 And it was the day of the Preparation, and the sabbath drew on. d42 There then because of the Jews' Preparation (for the tomb was nigh at hand) they laid Jesus. aand he rolled a great stone to bagainst the door of the tomb. aand departed. c55 And the [736] women, who had come with him out of Galilee, followed after, and beheld the tomb, and how his body was laid. a61 And Mary Magdalene was there, and the other Mary, bthe mother of Joses asitting over against the sepulchre. cand beheld the tomb, bwhere cand how his body was laid. 56 And they returned, and prepared spices and ointments. And on the sabbath they rested according to the commandment. [As Jesus died about three o'clock in the afternoon, and as all work had to stop at sunset, which was the beginning of the Sabbath, Joseph was much hurried in his efforts to bury Jesus. The context, therefore, shows that our Lord was not completely embalmed by him. The body of Jesus might have been kept elsewhere until after the Sabbath; but because the tomb was near it appears to have been used temporarily, and the preparation of spices by the women shows that even that part of the burial was not, in their estimation, completed. This unfinished burial led the women back to the tomb early on the first day of the week, and thus brought to the disciples the glad news of the resurrection without any needless delay.] a62 Now on the morrow, which is the day after the Preparation, the chief priests and the Pharisees were gathered together unto Pilate [This was not the whole Sanhedrin, but members of it. When did they come to Pilate? Meyer, Cook, etc., say that the Greek word translated "morrow" precludes any other idea than it was after daylight Saturday morning, but Michaelis, Paulus, Kuinoel, etc., say that they came Friday night, and we think their view is correct. The word translated "morrow" also means "the next day." As the Jewish day began at sunset, we know of no other Greek adverb by which Matthew could have expressed the beginning of a day. Had it been the Sabbath morning there is no reason why Matthew should not have said so. By mentioning, instead, the Preparation, he draws the mind back to what we would call Friday night. It is highly improbable that the Jews would leave the tomb of Jesus unguarded for one whole night. Their gathering thus to Pilate in the shades of evening presents a gruesome picture], 63 saying, Sir, we remember [737] that that deceiver said while he was yet alive, After three days I rise again. [For this saying, see Luk_23:48), and judging the disciples of Jesus by themselves--full of all subtlety and cunning--they grasped at once the idea that the disciples could make a great stir among the people by stealing the body and proclaiming the predicted resurrection. The apostles, on the other hand, when the actual resurrection had taken place, did not learn for fifty days what use to make of it, thus showing they could not have planned a pretended resurrection.] 65 Pilate said unto them, Ye have a guard [The Greek here may be the indicative or the imperative; it is clearly the latter. If the Jews had possessed a guard, they would not have asked for one. Pilate consents to their request by saying, "Have ye a guard:" thereby fully sanctioning their idea]: go, make it i as sure as ye can. 66 So they went, and made the sepulchre sure, sealing the stone, the guard being with them. [They sealed the stone by drawing a string or tape across it and fastening the ends with wax or clay to the surface of the rock on either side. If either seals were broken, that fact would show that the tomb was entered from without.] [738]

[FFG 733-738]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

50–56. On The Burial of Jesus, see notes on Matt. 27:57–61. Compare Mark 15:42–47 and John 19:36–42. A counsellor. A member of the Sanhedrim.

Had not consented to their counsel. Neither Joseph nor Nicodemus could have been present when Jesus was condemned, and perhaps were not invited.

That day was the preparation. For the Passover, see John 19:14. This shows that the Jews had not yet eaten their passover.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

Joseph asks Pilate for Jesus' body. These verses give us background information about who Joseph is. It may be helpful to reorder some of this information with a verse bridge, as the UDB does. (See: Background Information and Verse Bridges)

Behold, there was a man

The word "behold" alerts us to a new person in the story. Your language may have a way of doing this. AT: "There was a man who was" (See: Introduction of New and Old Participants)

the Council

"the Jewish Council"

with the decision of the Council and their action

What the decision was can be stated clearly. AT: "with either the Council's decision to kill Jesus or with their action in killing him" (See: Assumed Knowledge and Implicit Information)

the Judean town of Arimathea

Here "Judean town" means it was located in Judea. AT: "the town called Arimathea, which is in Judea" (See: How to Translate Names)

translationWords

council

righteous

kingdom of God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

50–56. JOSEPH OF ARIMATHAEA. THE TAKING DOWN FROM THE CROSS. THE ENTOMBMENT

50. βουλευτής. i.e. a member of the Sanhedrin, and therefore (as one of the 70 most distinguished members of the ruling classes) a person of great distinction. St Mark (Mar 15:43) calls him ‘an honourable councillor.’ Godet somewhat fancifully sees in St Mark’s description of him the Roman ideal; as in St Luke’s ‘good and just,’ the Greek ideal (καλὸς κἀγαθός); and in St Matthew’s ‘a rich man,’ the Jewish ideal.

ἀγαθὸς καὶ δίκαιος. The first word describes his moral character, the latter his strict religious life as an orthodox Jew. Rom 5:7. Mark calls him εὐσχήμων; Matthew πλούσιος.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

50-56.] Burial of the body of Jesus by Joseph of Arimathæa. Mat 27:57-61.Mar 15:42-47Mar 15:42-47. Joh 19:38-42. See notes on Matt.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

50-56. The Burial. Comp. Mat 27:57-61; Mar 15:42-47. In this section the whole of vv. 54-56 and portions of the rest are peculiar to Lk. Mk. tells us of Pilate’s surprise that Jesus was already dead, and of his sending for the centurion to be certified of the fact. Joh 19:38-42 is altogether independent. All four show how, even before the Resurrection, love and reverence for the Crucified was manifested.

50. Note the characteristic καὶ ἰδού (1:20, 31, 36), ὀνόματι (see on 5:27). ὑπάρχων (see on 8:3 and 41).

βουλευτής. A member of the Sanhedrin is meant; and ὑπάρχων is to be taken with βουλευτής. Another amphibolous expression: comp. vv. 35, 43.

The Latin Versions render βουλευτής by decurio, the technical word for a member of a municipal senate; but δ has consiliarius. Cod. Colb. after Joseph continues de civitate arimathia cum esset decurio qui sperabat regnum dei et bonus homo non consentiens concilio et actui eorum hic accessit, etc.—a free transposition.

ἀγαθὸς καὶ δίκαιος. Syr-Cur.. and Syr-Sin. transpose the epithets, which refer to his life as a whole, and not merely to his conduct at this time (1:6, 2:25). Mt. says that Joseph was πλούσιος, Mk. that he was εὐσχήμων, Jn. that he was μαθητὴς τοῦ Ἰησοῦ κεκρυμένος δὲ διὰ τὸν φόβον τῶ Ἰουδαίων.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Councillor. See on Mr 14:43. Matt. calls him rich; Mark, honorable; Luke, good and just.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vers. 50-54. The Burial of Jesus.

According to John, the Jewish authorities requested Pilate to have the bodies removed before the beginning of the next day, which was a Sabbath of extraordinary solemnity. For though Jesus and His companions in punishment were not yet dead, and though the law Deu 21:22 did not here apply literally, they might have died before the end of the day which was about to begin, and the day be polluted thereby all the more, because, it being a Sabbath, the bodies could not be removed.

The crucifragium, ordered by Pilate, was not meant to put the condemned immediately to death, but only to make it certain, which allowed of their being taken from the cross. Thus is explained the wonder of Pilate, when Joseph of Arimathea informed him that Jesus was already dead (Mar 15:44).

The secret friends of our Lord show themselves at the time of His deepest dishonour. Already the word finds fulfilment (2Co 5:14): “The love of Christ constraineth us.” Each evangelist characterizes Joseph in his own way. Luke: a counsellor good and just; he is the καλὸς κᾀγαθός, the Greek ideal. Mark: an honourable counsellor; the Roman ideal. Matthew: a rich man; is this not the Jewish ideal? Luke, moreover, brings out the fact, that Joseph had not agreed to the sentence (βουλή), nor to the odious plan (πράξει) by which Pilate’s consent had been extorted. ᾿Αριμαθαῖα is the Greek form of the name of the town Ramathaim (1Sa 1:1), Samuel’s birthplace, situated in Mount Ephraim, and consequently beyond the natural limits of Judaea. But since the time spoken of in 1Ma 11:34, it had been reckoned to this province; hence the expression: a city of the Jews. As to Joseph, he lived at Jerusalem; for he had a sepulchre there.

The received reading ὃς καὶ προσεδέχετο καὶ αὐτός, who also himself waited, is probably the true one; it has been variously modified, because the relation of the also himself to the other friends of Jesus who were previously mentioned (Luk 23:49) was not understood; by the double καί, Luke gives prominence to the believing character of Joseph, even when no one suspected it.

Mark (Mar 15:46) informs us that the shroud in which the body was wrapped was bought at the same time by Joseph. How could such a purchase be made if the day was Sabbatic, if it was the 15th Nisan? Langen answers that Exo 12:16 made a difference, so far as the preparation of food was concerned, between the 15th Nisan and the Sabbath properly so called, and that this difference might have extended to other matters, to purchases for example; that, besides, it was not necessary to pay on the same day. But the Talmud reverses this supposition. It expressly stipulates, that when the 14th Nisan fell on the Sabbath day, it was lawful on that day to make preparation for the morrow, the 15th (Mischna Pesachim, 3.6 et al.), thus sacrificing the sacredness of the Sabbath to that of the feast day. Could the latter have been less holy! There is no ground for alleging that the authorization of Exodus 12 extended beyond the strict limits of the text.

According to the Syn., the circumstance which determined the use of this sepulchre was, that it belonged to Joseph. According to John, it was its nearness to the place of punishment, taken in connection with the approach of the Sabbath. But those two circumstances are so far from being in contradiction, that the one apart from the other would have no value. What influence could the approach of the Sabbath have had in the choice of this rocky sepulchre, if it had not belonged to one of the friends of Jesus? The Syn. do not speak of the part taken by Nicodemus in the burial of Jesus. This particular, omitted by tradition, has been restored by John. It is of no consequence whether we read in Luk 23:54, παρασκευῆς or παρασκευή. The important point is, whether this name, which means preparation, denotes here the eve of the weekly Sabbath (Friday), or that of the Passover day (the 14th Nisan). Those who allege that Jesus was crucified on the 15th take it in the first sense; those who hold it to have been on the 14th, in the second. The text in itself admits of both views. But in the context, how can it be held, we would ask with Caspari (p. 172), that the holiest day of the feast of the year, the 15th Nisan, was here designated, like any ordinary Friday, the preparation for the Sabbath?

No doubt Mark, in the parall., translates this word by προσάββατον, day before Sabbath (Mar 15:42). But this expression may mean in a general way: the eve of Sabbath or of any Sabbatic day whatever. And in the present case it must have this latter sense, as appears from the ἐπεί, because. Mark means to explain, by the Sabbatic character of the following day, why they made haste to bury the body; it was the pro-Sabbath. What meaning would this reason have had, if the very day on which they were acting had been a Sabbatic day?

Mat 27:62 offers an analogous expression. In speaking of Saturday, the morrow after the death of Jesus, Matthew says: “the next day, that followed the preparation.” We have already called attention to this expression (Comment. sur Jean, t. ii. p. 638). “If this Saturday,” says Caspari (p. 77), “had been an ordinary Sabbath, Matthew would not have designated it in so strange a manner. The preparation in question must have had a character quite different from the preparation for the ordinary Sabbath. This preparation day must have been so called as a day of special preparation, as itself a feast day; it must have been the 14th Nisan.”

The term ἐπέφωσκε, was beginning to shine, is figurative. It is taken from the natural day, and applied here to the civil day.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.