Mark 15:43

15:43-45 Joseph of Arimathea (possibly from the village of Ramathaim, twenty miles northwest of Jerusalem) was an honored member of the high council and a secret disciple of Jesus who was waiting for the Kingdom of God to come (see Matt 27:57; Luke 23:50-51; John 19:38). He courageously requested the body of Jesus from Pilate for burial. Since he was a member of the high council and was not known to be Jesus’ disciple, it served Rome’s purposes to grant his request: It would satisfy Jewish concerns about leaving the dead exposed after sunset (Deut 21:22-23), and Jesus’ disciples would not receive the body.

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

Mar 15:43. Ὁ ἀπὸ Ἀριμαθαίας, who was from Arimathea) The article shows, that this had become a surname of Joseph. Matthew does not employ the article, because he wrote before Mark.—εὐσχήμων, honourable) Distinguished by both honour and dignity.—βουλευτὴς, senator) of the Jerusalem Sanhedrim.—τολμήσας, having boldly ventured) A praiseworthy boldness. [Not unattended with personal risk.—V. g.] Joh 19:38. An elegant and effective Asyndeton.[10] [It very frequently happens in the case of those making such bold ventures, that their efforts succeed better than you would have supposed.—V. g.]

[10] Omission of the copula between ἐλθὼν and τολμήσας.—ED. and TRANSL.

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

Mar 15:43 . εὐσχήμων : Mt. has πλούσιος ; vide there for remarks on the two epithets. βουλευτής , a councillor, not in the provincial town, Arimathaea, which would have been mentioned, but in the grand council in Jerusalem. καὶ αὐτὸς : not in contrast to the Sanhedrists generally (Weiss), but in company with the women previously named (Schanz); he, like them, was an expectant of the Kingdom of God. τολμήσας : a graphic word, in Mk. only, giving a vivid idea of the situation. Objections to be feared on Pilate’s part on score of time dead so soon? possibly surly indifference to the decencies of burial in the case of a crucified person, risk of offence to the religious leaders in Jerusalem by sympathy shown to the obnoxious One, even in death. Therefore to be rendered: “ taking courage , went in unto Pilate” ( vide Field, Ot. Nor. , ad loc. ).

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

If we consider what danger Joseph cast himself into, we shall perceive how bold he was.

A man of great authority, of the counsel of the Sanhedrin, or else taken into counsel by Pilate.

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

Verse 43. Went in boldly unto Pilate] He who was a coward before now acts a more open, fearless part, than any of the disciples of our Lord! This the Holy Spirit has thought worthy of especial notice. It needed no small measure of courage to declare now for Jesus, who had been a few hours ago condemned as a blasphemer by the Jews, and as a seditious person by the Romans; and this was the more remarkable in Joseph, because hitherto, for fear of the Jews, he had been only a secret disciple of our Lord. See Joh 19:38.

The apostle says, We have BOLDNESS to enter into the holiest through his blood. Strange as it may appear, the death of Jesus is the grand cause of confidence and courage to a believing soul.

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

(43) Joseph of Arimathsea.—The account given of him is fuller than in St. Matthew. The phrase, “which also waited for the kingdom of God,” has its parallel in Luk_23:51.

Went in boldly.—Better, waxed bold, and went in. There is an implied contrast between his boldness now and his previous timidity.

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

43. Joseph of Arimathæa] i. e. either of Rama in Benjamin (Mat_2:18) or Ramathaim in Ephraim (1Sa_1:1). Probably the latter. The place is called in the LXX. “Armathaim,” and by Josephus “Armathia.” Joseph was a man of wealth (Mat_27:57), a member of the Sanhedrim (Luk_23:50), and a secret disciple of Jesus (Joh_19:38), who had not consented to the resolution of the rest to put Him to death (Luk_23:51).

waited for the kingdom] like Simeon (Luk_2:25) and Anna (Luk_2:38).

went in boldly] He is no longer a secret disciple. He casts away all fear. The Cross transfigures cowards into heroes. “It was no light matter Joseph had undertaken: for to take part in a burial, at any time, would defile him for seven days, and make everything unclean which he touched (Num_19:11; Hag_2:13); and to do so now involved his seclusion through the whole Passover week—with all its holy observances and rejoicings.” Geikie, ii. 576.

craved the body of Jesus] It was not the Roman custom to remove the bodies of the crucified from the cross. Instead of shortening their agonies the Roman law left them to die a lingering death, and suffered their bodies to moulder under the action of sun and rain (comp. Cic. Tusc. Quæst. i. 43, “Theodori nihil interest humine an sublime putrescat”), or be devoured by wild beasts (comp. Hor. Epist. xvi. 48, “Non hominem occidi: non pasces in cruce corvos”). The more merciful Jewish Law, however, did not allow such barbarities, and the Roman rulers had made an express exception in their favour. In accordance, therefore, with the request of the Jewish authorities, the legs of the malefactors had been broken to put them out of their misery (Joh_19:31), but our Lord was found to be dead already (Joh_19:33), and the soldier had pierced His side with a spear, the point of which was a handbreadth in width, thus causing a wound which would of itself have been sufficient to cause death, whereupon there had issued forth blood and water (Joh_19:34). Thus the Holy Body was now ready for its entombment.

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 Mary Magdalene, and Mary the mother of Joses,.... Or Joseph, as the Vulgate Latin and Ethiopic versions read:

beheld where he was laid: very likely they saw Joseph, and his men, take him down from the cross, and they followed him, and observed where he laid him; or, as the Ethiopic version reads, "where they buried him"; placing themselves, as Matthew suggests, right "over against the sepulchre", Mat 27:61; so that they were witnesses of his death, and of his burial, as they afterwards were of his resurrection from the dead.

Next: Mark Chapter 16

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

43 Joseph of Arimathaea, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.

Ver. 43. Went in boldly unto Pilate] It was boldly done indeed, thus to oppose, not the Jews only, but Pilate in that which he had done to Christ. Good blood will not belie itself.

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.

Joseph, an honorable counselor - A distinguished man, who probably held a high office among the Jews, as one of their great council, or a Jewish senator. The word “honorable,” here, is not a mere title of “office,” but is given in reference to his personal character, as being a man of integrity and blameless life.

Waited for the kingdom of God - Waited for, or expected, the coming of the Messiah. But this expression means more than an “indefinite” expectation that the Messiah “would” come, for all the Jews expected that. It implies that he believed “Jesus” to be the Messiah, and that he had “waited” for Him to build up the kingdom of God; and this agrees with what John says Joh 19:38, that he was a disciple of Jesus, but secretly, for fear of the Jews. He had retained his “secret” belief, in the hope that Jesus would be proclaimed and treated as the Messiah, and then he probably proposed openly to acknowledge his attachment to him. But God called him to a public profession of attachment in a different manner, and gave this distinguished man grace to evince it. So men often delay a profession of attachment to Christ. They cherish a secret love, they indulge a hope in the mercy of God, but they conceal it for fear of man; whereas God requires that the attachment should be made known. “Whosoever is ashamed of me,” said the Saviour, “and of my words, of him also shall the Son of man be ashamed when he cometh in the glory of his Father and with the holy angels,” Mar 8:38. Those who love the Saviour have no right to hide their light under a bushel. As soon as they have evidence satisfactory to their own mind that they are Christians, or have a “prevalent” belief, after faithful examination, that they truly love God, and that they depend on the Lord Jesus for salvation, so soon are they bound to profess Christ before men. This is the command of God, and this is the way of peace. None have the prospect of “comfort” in religion who do not have respect to all of the commandments of God.

Went in boldly unto Pilate - God had raised up this distinguished counselor and secret disciple for a special and most important occasion. The disciples of Jesus had fled, and if they had not, they had no influence with Pilate. Unless there had been a special application to Pilate in behalf of Jesus, his body would have been buried “that night” in the same grave with the malefactors, for it was a law of the Jews that the body of an executed man should not remain on the cross on the Sabbath. At this critical juncture God called forward this secret disciple - this friend of Jesus, though unknown as such to the world - and gave him confidence. He dared to express sympathy for the Saviour; he went in boldly and begged the body of Jesus. It needed no small measure of courage to do this. Jesus had just been condemned, mocked, spit on, crucified - the death of a slave or of the most guilty wretch. To avow attachment for him now was proof of sincere affection; and the Holy Spirit has thought this worthy of special notice, and has set down this bold attachment of a senator for Jesus for our imitation.

Craved the body - Begged, or asked.

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

A noble Decurion. The Decurions among the Romans were first called so as having ten men under them, as the centurions were over a hundred. But some of the Decurions were also Counsellors in towns, as is here signified by the Greek word Bouleutes. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

43. Joseph of Arimathea… craved the body of Jesus — The cruelty of Roman law allowed the malefactor to hang until putrefaction had dissolved his body, or the beasts and birds had torn it in pieces. But the humaner law of Moses directed that the malefactor hanged on a tree should be taken down before nightfall. Roman policy usually yielded to such peculiarities in their conquered provinces. Accordingly the crucified bodies are taken down, and the process of death is hastened, or at least the impossibility of escape ensured, in the case of the thieves, by breaking their legs. But the special divine provision in order to secure the fulfilment of the prophetic type of the paschal victim, of which not a bone was to be broken, the earlier death of Jesus, prevented the execution of the same violence upon his body. When thus taken down and found fully deceased, the moment arrived when it should be rescued from desecration by the interposition of Joseph. Otherwise he would have been consigned forthwith to the shameful burial of ordinary malefactors.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Joseph of Arimathaea. St. Jerome says that this city was called Ramathaim-Zophim (the lofty place), where dwelt Elkanah and Hannah of old, and where Samuel was born. Joseph was most probably a native of Arimathaea; but he was now a citizen and counsellor of Jerusalem. He was an honorable counsellor (euschmwn bouleuthv), a councillor of honorable estate (Revised Version). St. Matthew says he was a rich man. It is evident that he regarded himself as a settled inhabitant of Jerusalem, since he had thus provided himself with a place of sepulture. He was waiting for (prosdecomenov) literally, looking forthe kingdom of God. St. Matthew (Mat_27:57) says that he was a disciple of Jesus. These circumstances explain his desire to bury our Lord. He boldly went in (tolmhsav eishlye) literally, he took courage and went in unto Pilate, and asked for the body of Jesus. A poor man would not have dared to approach Pilate for such a purpose as this. St. Chrysostom says, "The courage of Joseph is greatly to be admired, in that, for the love of Christ, he exposed himself to the danger of death." The fact that he was "looking for the kingdom of God" explains his conduct. It shows that he believed in Christ, and through his grace hoped for everlasting salvation; and in this hope he thought little of shelving his reverence for Christ, and so" boldly went in unto Pilate, and asked for the body of Jesus.

Joseph of Arimathaea.

In comparison with the leading apostles of our Lord Joseph of Arimathaea was not distinguished, lie had not the spirituality of St. John, nor the prominence of St. Peter, nor the world-wide influence of St. Paul. We are consciously turning from the generals of Christ"s army to contemplate one of the ordinary soldiers; but it was he who, when his natural leaders had fallen, stepped to the front and proved himself a hero. We know but little of Joseph beyond such facts as these: he was a rich man, respected by his countrymen as one who was "good and just;" a member of the Sanhedrim, who refused his consent to the resolution passed that Jesus should be put to death; and a resident in Jerusalem, who, having prepared for himself a new grave, dedicated it to his crucified Lord. We may learn valuable lessons from his courage and fidelity, the more so if we blend together all the references made to him by the evangelists.

I THAT WE OUGHT TO REFUSE OUR CONSENT TO A WRONG, EVEN THOUGH OUR REFUSAL WILL NOT PREVENT ITS ACCOMPLISHMENT. Except for Nicodemus, Joseph stood alone in protesting against the action resolved on by the council against Jesus. He was, no doubt, strongly urged to yield to the majority, so that the council might appear united in the endeavor to put down One who had disregarded its authority. But although his protest was seemingly powerless, he resolutely persisted in it, and to the last he "did not consent to the counsel and deed of them." lie was an example in this to all who conscientiously object to habits and practices which obtain in their own sphere of activity, be they politicians, men of business, or boys and girls at school. But let all such be sure that a real principle is at stake, not a prejudice, and that they are not moved by self-assertion, obstinacy, or pride.

II THAT BY BRAVELY DOING WHAT WE BELIEVE TO BE RIGHT WE EMBOLDEN AND HELP OTHERS. Joseph required courage on the council, and still more now when he went in to Pilate to beg the body of Jesus. So terrible was the hatred felt against Jesus by the chief priests that the procurator himself had trembled before it, and Peter, with his fellow-disciples, had forsaken the Lord. Yet Joseph stepped to the front as a friend of the crucified One, and Nicodemus followed him. All men of decided convictions thus influence others. Thousands thanked God secretly for the stand which Elijah made on Carmel. Multitudes wait to be led aright by those whose character and ability bring responsibility.

III THAT IF WE GO RIGHT ONWARD IN THE PATH OF DUTY WE SHALL SUCCEED BETTER THAN WE EXPECT. When Joseph undertook his mission he knew that he might risk his life, or at least his reputation; that he might be called on to pay a heavy and prohibitory ransom as a bribe to the governor; or that he might be refused with scorn and insult. Yet, when he went in boldly to Pilate, to his own amazement, his request was freely granted! Many have had a similar experience: e.g. the Israelites when they obeyed the command, "Go forward," and saw the sea divide before their advancing footsteps; and Peter, who followed the angel and found the great gate of the prison open of its own accord. Apply this to typical experiences in a Christian"s life.

IV THAT A CRISIS COMES IN THE HISTORY OF MEN WHICH DETERMINES THEIR WHOLE FUTURE. The crucifixion of Jesus constituted a crisis to Joseph. Under the influence of sorrow and indignation he was prompted to this step, and the future destiny of this secret disciple depended upon his taking it. Such times come to us all. Our spiritual life has not always the same even flow. Occasionally we are strangely, strongly moved to resolve, to speak, or to act, and tremendous issues depend upon our obedience to God-given impulse. If the vessel aground on the harbor bar is not set free when the tide is highest, she will be wrecked in the coming storm.

V THAT THE MOVING CAUSE OF DECISION FOR GOD IS THE CROSS OF THE LORD JESUS CHRIST. Joseph had listened to the teaching of Jesus, and witnessed his superhuman works, but till now had been a disciple "secretly," for fear of the Jews. That position was a false one, and so long as he was in it he was deficient in gratitude and courage. But when he saw Jesus on the cross he felt as the centurion did when he cried, "Truly this was the Son of God;" and henceforth he was known as the Lord"s disciple and servant. Christ"s death has been to millions the beginning of new life.

VI THAT GOD WILL FULFILL HIS PURPOSES WHETHER HIS AVOWED SERVANTS ARE LOYAL TO HIM OR NOT. The twelve were scattered and the Church seemed destroyed, when suddenly there came forth from their former obscurity two secret disciples, who took upon themselves the work which others had left. And in all ages God has his faithful ones who are sometimes unrecognized by the Church; yet, filled with his Spirit, they shall aid in establishing the kingdom of the crucified, and now risen, Christ.

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

honourable - A man of character and reputation: A counsellor - A member of the sanhedrim. Who waited for the kingdom of God - Who expected to see it set up on earth. Matt. xxvii, 57; Luke xxiii, 50; John xix, 38.

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

43. ὁ ἀπὸ Ἀριμθείας. The site of Arimathaea is unknown. It has been identified by some with Ramah, the birthplace and burial-place of Samuel. Its full name was Ramathaim-zophim, “Double Height of the Watchers” (Stanley, Sin. and Pal. p. 224). The ἀπό suggests that Joseph had ceased to reside at Arimathaea, and his having a tomb at Jerusalem and being a member of the Sanhedrin shows that he had settled in the city. Mt. says that he was πλούσιος, Lk. that he was ἀγαθὸς καὶ δίκαιος, which may all be summed up in Mk’s εὐσχήμων. Only a person of good position and bearing would have had much hope of at once being admitted to an audience with Pilate.

ἦν προσδεχόμενος. Cf. Luk 2:25; Luk 2:38.

τολμήσας. Took courage; see Field, p. 44. It required courage to go to the Procurator on such an errand. He was no relation of the Crucified, and therefore had no claim to this favour, and his being a member of the Sanhedrin might be fatal. The Sanhedrin had that day driven Pilate to condemn an innocent person to death,—a humiliating and exasperating thought for a Roman judge, and Pilate would know nothing of Joseph’s having taken no part in this crime. Above all, there was danger as to what the Sanhedrin would do, when they heard of Joseph’s visit to the Procurator. But reverence and affection for the Master gave him the necessary courage.

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.

43.] ἐλθών, or ἦλθεν, is common to Matt., Mark, and John, but in different connexion—see on Matt.

εὐσχήμων—probably in its later sense of noble, ‘honourable,’ i.e. in station. But Meyer supposes it rather to refer to something noble in the character or appearance of Joseph.

βουλευτής, a member of the Sanhedrim: see Luke ver. 51.

προσδ. τ. β. τ. θ., common to Mark and Luke.

τολμήσας εἰς., characteristic of Mark’s narrative. On the change of mind produced in Joseph and in Nicodemus by the crucifixion, see note, Joh 19:39.

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

43. ἐλθὼν Ἰωσὴφ ὁ ἀπὸ Ἀριμαθαίας—Joseph of Arimathea, having come. Arimathea, the Heb. Ramah, was the name of several places in Palestine. Probably, this was the one mentioned in the O.T. as the birthplace of Samuel in Mt. Ephraim.2 Mt. tells us about this Joseph that he was rich, and a disciple of Jesus. Lk., that he was a righteous man, and not implicated in the plot of the Jews against Jesus, and that he was expecting the kingdom of God. J., that he was a secret disciple. εὐσχήμων3 βουλευτής—an honorable member of the council (Sanhedrim). τολμήσας—having gathered courage. Having laid aside the fear of the odium which would attach to his act. ὃς καὶ αὐτὸς προσδεχόμενος τὴν βασιλείαν τοῦ Θεοῦ—This language is inconsistent with the supposition that this account regards him as a disciple of Jesus. It evidently means that he was in sympathy with the disciples in this element of their faith. He was not a follower of Jesus, but in common with him he was awaiting the kingdom of God, and wished to do honor to one who had suffered in its behalf.

ἐλθὼν, instead of ἦλθεν, Tisch. Treg. WH. RV. א ABCKLMU ΓΔΠ, Memph. Insert τὸν before Πειλᾶτον, Tisch. Treg. WH. א BL Δ 33. Πειλᾶτον, instead of Πιλάτον, Tisch. WH. א AB* D.

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

Joseph of Arimathaea [ιωσηφ ο απο αριμαθαιας] . Lit., Joseph, he from Arimathaea : the article indicating a man well known.

Honorable [ευσχημων] . Compounded of eu, well, and schma, form, shape, figure. On the latter word, see on Mt 17:2. In its earlier use this adjective would, therefore, emphasize the dignified external appearance and deportment. So Plato, noble bearing (" Republic, " 413). Later, it came to be used in the sense of noble; honorable in rank. See Act 13:50; Act 17:12.

Counsellor. A member of the Sanhedrim, as appears from Luk 23:51. Went in boldly [τολμησας εισηλθεν] . Lit., having dared went in. Daring all possible consequences.

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