Luke 23:53Meaning & Commentary from the Church Fathers

Anointed with secret and precious incense, the Church is laid to rest, having brought together the diverse nations through conversion.

He wraps Christ in the shroud, and as a true Israelite, blending various virtuous scents, he pours forth a hundred liters of aloes, representing the measure of perfect faith. They wrapped Jesus’ body, following the customs of spiritual heirs of Israel, not with the bonds of disbelief but with the swaddling cloth of faith, and placed Him in the garden, frequently likened to the Church. See Jn. 19:41; Song 4:12; Eccl. 2:5. Within this garden are the fruits of numerous merits and the blossoms of virtues. One evangelist recounts a new tomb, while another speaks of Joseph's tomb, indicating that Christ had no sepulcher of His own. The burial site is designated for those bound by the law of death. See Rom. 7:6. The Victor over death does not possess a grave for Himself. What connection exists between the grave and God? Ecclesiastes mentions the enlightened one: He is without a tomb. (Ecclesiastes 6:3). The death of Christ stands apart from the universal death, and thus He is not buried among others, but confined to the tomb by Himself. In His incarnation, the Lord bears all things in the likeness of humanity, yet His likeness contains distinctions in nature. The virgin birth is parallel, yet the conception is unique. He healed the ill, yet through His command. John baptized with water, whereas He baptized with the Spirit. The death of Christ resembles that of others in bodily form, yet is uniquely powerful in its essence.

I am a chosen and precious cornerstone, resting within stone but not for long—a stumbling block for the Jews and a foundation for the faithful. Thus, the tree of life is rooted in the earth, so that the land, once under a curse, may be blessed and the dead can be liberated.

We witness what became of the Lord’s body after it was removed from the cross! It was taken down by Joseph of Arimathea, a righteous man, as the Evangelist describes, and laid to rest in his new tomb, which had never contained a body before. Indeed, the body of Christ was resplendent when it emerged from the womb at birth, and when He passed, it was entrusted to the care of a righteous man. It is evident that the body, which brought forth virginity and maintained righteousness, is a glorious body! Joseph ensured that the burial was performed with dignity, just as the Mother’s womb had preserved it without harm. He remained untouched by the stain of man, and death exerted no influence there; both spaces—womb and tomb—conveyed holiness and virginity to that beautiful body. The Lord and virginity were manifested in both the womb and the burial, for I cannot conceive of a more powerful analogy than that which draws parallels between the tomb and the womb.

Nicodemus presented a substantial offering of about a hundred liters or pounds of these aromas, a mixture of myrrh and aloes. Myrrh, a costly resin from fragrant trees in Arabia, and even more valued than scarlet, was derived from fragrant plants indigenous to India. Myrrh and scarlet served both as aromatic substances and as a means to preserve the body from swift decay. These fragrances were utilized in both dry form and as an aromatic ointment, and for the Savior's body, the latter was applied, indicated by the term ‘mixture’: “The world-builder, says the son of Sirach, builds the mixture with these” (Sirach 38:8). Long before His death, the Savior prophesied such an anointing for His sacred body, recalling how He said of Mary, who had anointed His feet with pure nard, “Leave her alone, she has kept this for the day of My burial” (John 12:3, 7). Thus, as Nicodemus bestowed these precious fragrances, Joseph acquired a new, pure linen shroud (Mark 15:46), referred to as sadin or sindon, of the finest quality. The body of the Savior was prepared with fragrant ointments, wrapped in sindon, and bound securely, while His head and face were covered with sudar, a narrow cloth. “By all things, it is evident,” states St. Chrysostom, “that they did not think very highly of Jesus, yet they rendered a complete love to Him.” Be attentive, dear listeners, as we observe how these tokens of profound respect towards the great Deceased transformed into faithful heralds of Christ's resurrection. Ordinarily, it would seem impossible for the wrappings, which clung tightly due to the anointing, to separate from the lifeless body; yet on the morning of the Resurrection, John witnessed the wrappings lying undisturbed in the tomb, thus he who arrived before Peter saw and believed (John 20:4, 5, 8). (John 19:41-42) The closeness of Joseph's burial cave to Golgotha was also advantageous for Jesus’ followers, as the observance of the Sabbath demanded that devout Israelite children act swiftly in burial; the cave was located a mere 108 steps from the site of the Savior's crucifixion. Joseph prepared a tomb in his garden, contemplating the uncertainty of whether death would find him in Arimathea or Jerusalem, where he often frequented by duty. As a prominent Israelite, he had designed it as splendidly as possible. The limestone cave was carved from solid rock, rather than being dug from soft earth or constructed from stones. It had the spaciousness of a living room, high enough that a man could scarcely touch the ceiling while standing. This cave had never housed another body, and love and reverence for Jesus Christ had honored Him in this tomb, whilst malevolence sought to belittle His sacred remains. How remarkably the prophecy of Isaiah came to fruition! The prophet spoke of the Suffering Servant of the Lord, noting, “They appointed His sepulchre with the wicked, but His grave was with the rich” (Isaiah 53:9). It was as if the prophet witnessed the scene at Calvary, chronicling what he observed, including the intersection of human malice and devotion towards Christ Jesus. Additionally, how the seemingly coincidental details of the Savior’s interment were orchestrated to enhance the glory of Christ's resurrection! The Lord Jesus was laid to rest in a new tomb, one that had yet to shelter any deceased. Had it been otherwise, skeptics among the Jews might have claimed that another dead individual resurrected, or even that although He rose, it was by the power inherent in other remains. The Evangelists deliberately highlighted that the burial cave was hewn from solid stone (Mark 15:46) and sealed with a large stone after the interment (Mark 15:46). These details underscored Joseph's intention to honor the person resting within, while by divine design, the rock-solid tomb confirmed the truth of Christ’s resurrection, leaving no doubt that it was not merely a precursory arrangement for the theft of Jesus' body.

Through the mission of Jesus, who sought to reconcile all things and provided humanity with authentic pathways to ascend to a higher existence, the initial assembly of glorified humanity was established, forming a community to which His followers on earth would aspire.

Whether we envision this as a realm external to the souls or as an intrinsic state of the departed, we must acknowledge the diverse standings of souls based on their spiritual maturity. Some had yet to begin their journey, others had made varying degrees of progress, some had fulfilled their purpose, while others had strayed from it. In this context, we cannot assert definitive truths about the states of souls. Let us consider instead those who refined their inner qualities—specifically, the righteous of the Old Testament—by the divine regulations and means instituted by God to guide humanity toward an elevated existence. Despite the efforts of these regulations, the marks of sin persisted, and the shadows of transgression, sorrow, and turmoil lingered, albeit rendered powerless. As such, the understanding of the Godhead by these souls, approaching contemplation during this phase of their existence, remained incomplete. Sin invariably opens a door for the adversary, serving as his mark. The more remnants of sin linger in a soul, the greater the adversary's claim over it. Some souls are held captive, as if shackled, with their access to divine assistance blocked by a formidable barrier of disbelief. They strive to disentangle themselves from sin, but in the afterlife, self-awareness intensifies, amplifying their struggle against the dominion of evil, which resists submission despite their lack of strength to escape its grasp. These captives in darkness were those whom Jesus came to liberate. John preceded Him as he had done in life, heralding the good news. Finally, Jesus Himself appeared, and as the veil of His flesh was lifted, the glory of His divinity shone forth. The realm of souls trembled at the arrival of this new Spirit, proclaiming that through His innocent sufferings, He had borne the price for their sins; reconciliation with God had been achieved; He was now their Father. He eradicated every opposition to this truth in each soul, rejuvenating their weary spirits with a generous outpouring of His divine grace. Once He completed the work of reconciliation and sanctification within every soul, He triumphantly ushered them into a higher and better kingdom, where all who bear the mark of His righteousness will dwell eternally. Thus emerged that sacred assembly, the church of the firstfruits forever recorded in heaven, comprised of the spirits of perfected saints—the city of the living God, the heavenly Jerusalem, which the apostles would later invite all earthly beings to join, the purified city, the holy church, the glorious Jerusalem (Heb. 12:23, 24).

There is no doubt that the impact of the gospel also reached those souls who, during their earthly lives, had entered into a covenant with God yet failed to uphold it, as well as those outside the covenant with the Jewish people. This is reflected in Peter's account of Jesus preaching to the spirits who had once defied God’s forbearance during Noah's time while the ark was being constructed (1 Pet. 3:20). The same apostle emphasizes that the purpose of this gospel was for those who had died, judged as men in the flesh, to live according to God in their spirit. Ultimately, the descent of Jesus Christ into hell signified a profound moment for the ruler of that realm, who had distanced himself from God despite his authority. It was a time of judgment and condemnation for him; his foundations and power lay shattered and exposed (Colossians 2:15). At his instigation, Judas betrayed the Savior; he prayed for the apostles, likening them to wheat to be sown; he wielded all his might against Jesus, causing Him to cry out in anguish and desperation, uttering the dreadful words, "My God, my God, why hast Thou forsaken me?" But with this, all was fulfilled. Like lightning, Satan fell from heaven, and for having struck the heel of the world's Deliverer, he was left to lick his wounds in humiliation.

The position of Christ's disciples after His death at the hands of the chief priests was one of fear and scattering; only John remained at the cross, whom the Lord entrusted to His mother due to his steadfast love. None of the apostles were present at Jesus' burial. Only Joseph, a secret disciple and council member who had previously defended Him, dared to request Pilate for Jesus’ body to provide for its interment. Joining him was Nicodemus, who had received enigmatic teachings from the Lord regarding His death: "As Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up." Together, they wrapped the lifeless body in linen, perfumed with spices, and laid it in Joseph’s new tomb. A group of women who had accompanied Jesus from Galilee also remained, displaying greater courage or unwavering love, standing vigil at the cross and later sitting by the tomb until the stone sealed the entrance where Jesus was laid. This diligence from Joseph and Nicodemus, despite the time constraints, reflected their final act of gratitude toward the Divine Master, from whom they had absorbed lasting truths. The Galilean women also eagerly prepared to bring their offerings of spices to the tomb, determined to express their devotion, unwilling to delay until the anticipated day of resurrection. Even two days later, when the apostles had time to recompose their thoughts and reflect on the words of the Lord regarding His resurrection, they struggled to believe—though not all doubted to the same extent. Convincing them was challenging; such events were unprecedented. The dead had been raised, but always through the works of revered saints, and who among them could restore life to the deceased body of the greatest righteous man they had known? Their comprehension of the Scriptures was lacking. The enemies of Jesus, just like His friends, were convinced that with His death, everything had concluded; they perceived the notion of resurrection as delusion.

Hence, burial was performed on the same day as death, typically before sunset, reflecting the urgent nature of the task, as seen in Acts 5:6-10. Maimonides observed that the first steps involved closing the deceased's eyes and mouth, followed by washing, anointing with fragrant oils, and wrapping in white linen cloth, as mentioned in Tractate Ebel, chapter 4. These practices receive partial confirmation in Scripture. The tradition of closing the deceased's eyes traces back to ancient times, as noted in Genesis 46:4, and it is possible that a kiss was given during this act, as recorded in Genesis 50:1. The washing of the deceased was also a common practice, as seen in Acts 9:37. After washing, the body was wrapped in a clean linen shroud, as indicated in Mark 15:46. This cloth, made of white fabric, included a special piece for the head, known as the σουδάριον, referenced in John 20:7 and 11:44. Being buried without clothing was considered a disgrace, prompting the provision of burial shrouds for the indigent at public expense. Aromatic substances were placed on and between the wrappings, the quantity and quality depending on the status of the deceased. For instance, at Herod's burial, there were 500 bearers for the incense, as documented in Antiquities XVII, 8, 3, and the Wars of the Jews I, 33, 9. Occasionally, incense was used to anoint the deceased, as noted in 2 Chronicles 16:14 and John 19:40. This, however, was not the same as the extensive embalming practiced in Egypt, which, as described by Herodotus, could last 70 days. In Palestine, embalming ended with the patriarchal era. Once the body was prepared, it was not placed in a coffin, but rather on an open bier or stretcher, referred to in 2 Kings 3:31, 2 Chronicles 16:14, and Luke 7:14. These royal funeral biers were often elaborately adorned, as mentioned in Antiquities XVII, 8, 3, and were followed by a large grieving crowd, mourning loudly, as seen in Genesis 56:10, 2 Samuel 3:31-34, and Jeremiah 22:18. In later periods, women were specially tasked with mourning duties, as indicated in Jeremiah 9:17. Their lamentations would begin in the deceased's home, creating a chorus of mourning, in which each verse's first half was echoed by the others. Biblical examples include lamentations by David over Saul, Jonathan, and Abner, as recorded in 2 Samuel 1:19-27 and 3:33-34, along with references in 2 Chronicles 35:25. This sorrowful music, sometimes accompanied by mournful instruments, followed the deceased’s bier to the burial site, which is illustrated in Matthew 9:23 and 11:17.

Wielding a lengthy piece of fine cloth, Joseph hurries from Pilate’s presence to Golgotha. In the meantime, the scene has transformed dramatically. The guards, having fulfilled Pilate’s commands, are nowhere to be seen. The throngs that once thronged the location have also dispersed. The miraculous occurrences surrounding the death of the God-Man evoked a profound awareness among the onlookers, leading them to return home, their hearts struck by the gravity of the events, as highlighted in Luke 23:48. The voices of the crowd's leaders, previously noisy, are now hushed, their only concern being their perceived victory. Silence falls over Golgotha, with only a few lingering gazes directed at the deceased, and hearts quickening in anticipation of Joseph’s return. Here stand Mary Magdalene, Mary, the mother of James the Less and Joseph, and potentially other devoted Galilean women, as noted in Matthew 27:55-56 and Mark 15:40-41. Among them, likely waiting, are the beloved disciple and the holy Mother, entrusted by the Son to this disciple. Furthermore, Nicodemus, a secret follower of the Lord, arrives, eager to assist. Upon receiving news of Joseph's return, they swiftly proceed to honor their last obligations to the body. Unlike the rough handling by executioners, Joseph’s loving hands gently free the body from the cross. The new tomb, hewn from rock, is enveloped by a serene garden, situated close enough to Golgotha that the Evangelist John specifically mentions it in relation to the crucifixion in John 19:41. This close proximity to a more suitable location for preparing the body for burial rather than the summit of Golgotha facilitates the swift transfer of His body to Joseph’s garden. After washing away the bloodied wounds, they wrap Him in a clean linen shroud, covering the royal head with a special cloth, generously filled with 100 liters of myrrh and aloes, as brought by Nicodemus, per John 19:39-40. In silent grief, Joseph and Nicodemus carefully carry the sacred body into the tomb, laying it upon a carved bench rather than in a loculus. This is evidenced by Mary’s visit on the third day when she looked into the tomb and saw ‘two angels in white sitting, one at the head and one at the feet where the body of Jesus lay’ (John 20:11-12), which would not have been possible had it been a loculus. Having rendered their final earthly respects, they collaboratively roll a heavy stone, known as a golal, to seal the entrance of the burial chamber. This was customary to protect the grave from wild animals. Since even accidental contact with a grave rendered a Jewish person unclean, these stones were often coated in white or red plaster for visibility, especially in open areas. In the month of Adar, following the rainy season, this plaster was reapplied, which made the Pharisees likened to whitewashed tombs (Matthew 23:27). The imminent twilight, accompanied by the onset of the holy day, necessitated a swift burial. However, the attending women, considering the rites incomplete, return home to prepare additional incense and spices with the intent of anointing the body after the Sabbath, as noted in Luke 23:56. Yet, their efforts are in vain, and their fragrant offerings never touch the pure body of the Lord Jesus Christ. This moment marks the final chapter in the history of the Lord's suffering. Within hours, those chosen by divine providence to be the first to spread the news of His resurrection begin to share their joy and trepidation. Yet, despite reaching the climax of the Savior's suffering, our study is far from complete. Where, in our present-day Jerusalem, is the path traveled by the Lord from Pilate's court to the execution site? Where is Golgotha, a place of agony that became sacred to all Christians? Lastly, where is the tomb of the Savior of the world, that revered site drawing countless pilgrims to Jerusalem from across the globe? These pressing queries are so significant that they merit a dedicated chapter for exploration.