Luke 23:51Meaning & Commentary from the Church Fathers

In the Gospel of John, we learn that Joseph approached Pilate discreetly out of fear of the Jewish leaders. Why did this righteous man conceal his intentions? It seems likely he sought permission privately so the Lord’s body could be entrusted to him without obstruction, not merely to escape danger. It is no surprise that a virtuous individual would take precautions when even the apostles, the primary heralds of righteousness, were in hiding.

Come to Jesus in whatever manner—late, at night, or any other time—and you will find Him welcoming you without malice towards those who arrive late. The one who came at the sixth hour did not lack for reward, and likewise, the one who arrived at the eleventh hour received their full due, as illustrated in Matthew 20:1-9. Nicodemus, too, came during the night, as noted in John 3:2; darkness prevailed prior to the Resurrection. After Christ’s resurrection, the righteous concluded, “the night is past, but the day is at hand” (Romans 13:12).

Luke refers to Joseph as righteous, while Matthew describes him as wealthy. Joseph, entrusted with Christ's body, must have been rich in dignity; one who received the Rich One cannot be lacking in faith. Therefore, the truly rich are those who are righteous.

Who is this Joseph who provided the grave for Christ? Surely, he is a righteous man. The body of Christ is laid to rest in the grave of a virtuous individual, providing the Son of Man a place to rest His head in righteousness. It is fitting that Jesus is placed in a new tomb, preventing scoffers from suggesting that He rose from someone else's grave. Beyond this literal interpretation, understanding the phrase “Their throat is an open sepulchre” (Psalm 5:10) requires a spiritual insight. The open grave here symbolizes the human throat, where injurious disbelief and empty words gather—a throat that slowly decays, much like a tomb ravaged by time.

There exists yet another tomb within the inner person, which the Word of God carves out for Himself—softening the hardened heart of the unfaithful through faith and doctrine. This marks how Christ demonstrates His power among the nations!

His substantial wealth (Matthew 27:57) positioned him as a noteworthy individual at a time when prosperity could secure influence in Jerusalem, from the assignment of the last tax collector to the position of high priest. Joseph was also a prominent member of the Sanhedrin (Mark 15:43; Luke 23:50) and was likely allied with other principled leaders who opposed the faction led by Caiaphas. This group, whose dedicated initiatives aimed at supporting the beleaguered nation during the final struggles preceding Jerusalem's destruction, is fondly remembered by the Jewish historian Josephus Flavius for their genuine concern for the Jewish community. Unlike many Sadducees who forfeited faith in the providence of their people for worldly honors and riches, Joseph maintained his hope for the Messiah's arrival and longed, alongside many devout Israelites, for His sacred kingdom (Luke 23:51; Mark 10:43). Though he may have initially perceived this kingdom through a lens of preconceived notions, envisioning it as a temporal and carnal domain, he was not obstinately set in his beliefs; instead, he earnestly sought understanding and was open to those who could reveal the truth to him. This sincerity drew him closer to Jesus Christ. Despite the Sanhedrin's disdain for and persecution of the Galilean Prophet—whose proclamation of a heavenly kingdom starkly contrasted with the earthly rule anticipated by the Jewish people—Joseph became a genuine disciple and follower of Jesus (Matthew 27:57). The challenge he faced was that, fearing retribution from the chief priests, he concealed his allegiance and relationship with the Master (John 19:38). This reluctance can be seen as somewhat justifiable, for the Lord, in His compassion for human frailty and foresight of potential consequences for Joseph, did not demand that he publicly acknowledge Him as the Messiah, much less defend Him before the Sanhedrin. Joseph did not partake in the Sanhedrin's final actions against Christ or in His trial (Luke 23:51), either because he found himself powerless to save the innocent or because the scheming of the chief priests effectively sidelined him from the proceedings. Nonetheless, standing idly by at such a critical moment undoubtedly weighed heavily on the conscience of a noble man who felt ashamed for allowing an innocent Savior to go unprotected, even if he knew salvation was unattainable. In the wake of Christ's death, an extraordinary transformation occurred as His hidden disciples gained remarkable courage. Unafraid of the disgrace that came with openly declaring themselves as followers of Jesus—who had already been executed—Joseph resolved to fulfill a final act of friendship and reverence, seeking to prevent his Master’s remains from being dishonored. This decision was fraught with peril—not from Pilate, who was inclined to grant Joseph's request because he considered Jesus a just man, but from the chief priests, who perceived any show of respect for Jesus as a challenge to their authority. The endeavor to provide Him with an honorable burial could easily be construed as an affront to the Sanhedrin, particularly given that Joseph was a well-known member, whose example could sway the public, already affected by Jesus' legacy. However, Joseph faced this apprehension with steadfast courage, entering the Praetorium with admirable bravery. His request marked the first notice to Pilate that Jesus had indeed passed away. The governor was taken aback by the rapidity of Jesus' death, knowing that those crucified typically endured for a much longer duration. While he had no cause to doubt Joseph's assertion regarding Jesus' demise, he sought further information. He promptly summoned the centurion stationed at the cross to ascertain the details. “How long has He been dead?” Pilate inquired. After receiving an appropriate response, he authorized the release of Jesus’ body to Joseph for burial. The concept of the divine union of Jesus with the Godhead scarcely recurred in Pilate's thoughts. The haste of Jesus' death might have suggested to the Gentiles that the gods favored Him. Additionally, the miraculous phenomena surrounding this event, should Pilate have been attentive, testified to this as well. Regardless, the news of the Lord’s passing alleviated the conscience of the judge, who bore the weight of the suffering he imposed on the Righteous One he had wronged. Joseph's petition also brought a sense of relief. By consent to the burial of Jesus and allowing His body to be entrusted to His friends, Pilate in a manner rectified the injustice inflicted upon the living through this act of mercy. His disregard for the animosity of the chief priests, who undoubtedly viewed the permission granted to Joseph as a fresh humiliation, resembled a tribute Pilate offered to the memory of the Righteous One. After the soldiers had completed their cruel task on Jesus' body, Joseph approached Golgotha. Accompanying him was Nicodemus (John 19:39), the same man who had previously visited Jesus under the cover of night to engage in deep discussion concerning the spiritual rebirth required for those wishing to enter the kingdom of the Messiah (John 3:1-21). Nicodemus, previously voicing a query before the entire Sanhedrin about the propriety of condemning a man without a proper hearing (John 7:51), also shared Joseph’s wealth and held a position on the Jewish council (John 3:1). Like Joseph, he discreetly followed Jesus and kept his thoughts concealed due to fear of the chief priests (John 19:39), and now sought to atone for previous timidity through a noble act of self-offering, a burden often inevitable yet always heavy for those of generous spirit. While Nicodemus may not have shared Joseph’s courage to approach Pilate's Praetorium directly to ask for burial, his hesitance stemmed not from lack of commitment but from his engagement in preparing the necessary burial spices.

Luke refers to it as a Jewish city (Luke 23:51), as it became part of Judea following Alexander’s death (1 Maccabees 11:34). Joseph's wealth granted him a position of influence, but he also had another significant advantage: he was a counselor, well-regarded among the leaders of the council (Mark 15:43) - a prominent member of the Sanhedrin. More importantly, Joseph is described by St. Mark (Mark 15:43) as a devout man who anticipated the Kingdom of God, and St. Luke identifies him as good and righteous. Despite his wealth and position, which often cause others to neglect heavenly matters, Joseph remained hopeful for the Kingdom of God that was to be revealed with the coming of the Messiah; like the righteous Simeon, he lived in expectation of this kingdom (Luke 2:25). This hopeful anticipation shaped his actions, leading him to be compassionate towards others, pious in his relationship with the God of Israel, and diligent in following God’s commandments. He learned from Jesus, or as St. John puts it, he was a disciple of the Lord (John 19:38). While the Sanhedrin sought to harm and persecute Jesus, and the Kingdom preached by Him was met with little favor from those longing for earthly power, Joseph, a wealthy member of the Sanhedrin, sought out Jesus and became a devoted follower. St. Luke mentions, "He did not agree with their counsel or actions," referring to the other Sanhedrin members. Joseph refrained from being part of the violent judgment that led to Jesus' death and the dark plots employed by the Sanhedrin to carry out their sinister plans. He held firm to the sacred words of David: "Blessed is the man who does not walk in the counsel of the wicked, nor stand in the way of sinners, nor sit in the seat of mockers" (Psalm 1:1). St. John notes that while Joseph was indeed a disciple of Jesus, he did so secretly for fear of the Jews, meaning he did not openly profess his allegiance to the despised Master before the Sanhedrin and communicated with Him only privately. Being from Arimathea, a considerable distance from Jerusalem and situated near the border of Galilee, allowed Joseph to engage with the Savior without attracting the scrutiny of the Sanhedrin. The Lord frequently spent time in Galilee and traveled to Jerusalem through Samaria, and Joseph seized these opportunities to listen to the Divine Teacher. Yet he was not prepared to openly declare himself as a disciple of Jesus.

If no such men were available, the soldiers swiftly transported the bodies to a nearby cave, leaving them vulnerable to hyenas and jackals. Yet, for the one who was crucified beside the wrongdoers, Providence ordained that he would be laid to rest with the wealthy, as foretold in Isaiah 53:9. Joseph of Arimathea, who was likely present at the foot of the cross on Golgotha, was a wealthy and respected member of the Sanhedrin, serving discreetly as a disciple of the Lord (John 19:38). Unable to intervene in the unlawful events of the night, Joseph did what he could—he refrained from engaging in this corrupt "council and business" (Luke 23:51).