Mark 15:45Meaning & Commentary from the Church Fathers

Joseph was a wealthy man, as described in Matthew 27:57, which granted him significant stature during a time when wealth influenced every aspect of life in Jerusalem, including the highest religious offices. He was also a prominent member of the Sanhedrin (Mark 15:43; Luke 23:50) and likely opposed Caiaphas and his followers within that council. This group, whose commendable efforts to preserve their nation during turbulent times are well-documented by the Jewish historian Josephus, acted out of genuine concern for the Jewish people. Despite the allure of riches and honor that led many Sadducees to forsake hope in the Divine plan for Israel, Joseph remained expectant for the Messiah’s arrival and shared in the sighs of many faithful Israelites yearning for His sacred kingdom (Luke 23:51; Mark 10:43). While Joseph may have held some misguided views of the kingdom as a worldly and carnal establishment, he was not obstinate; rather, he was eager for enlightenment and open to those who could guide him toward the truth. His fervor ultimately brought him closer to Jesus Christ. Despite the Sanhedrin's disdain for the Prophet of Galilee and the stark contrast between His message of a heavenly kingdom versus the anticipated earthly reign, Joseph became a devoted follower and disciple of Christ (Matthew 27:57). He, however, struggled to openly express his allegiance due to fears of retaliation from the chief priests (John 19:38). This apprehension might have been understandable, as the Lord, recognizing human frailty and potential repercussions for Joseph, did not require him to publicly declare Jesus as Messiah or to defend Him within the Sanhedrin. Joseph did not take part in the final proceedings against Jesus or in the trial itself (Luke 23:51), possibly out of a desire to avoid witnessing the condemnation of an innocent man when he believed that no escape was possible; alternatively, he may have been intentionally excluded by the malice of the chief priests. Nevertheless, inaction at such a critical moment for Jesus undoubtedly weighed heavily on Joseph’s heart, as he felt the shame of allowing an innocent man to suffer without defense. Among the remarkable occurrences following Jesus' death was the emergence of courage among His previously secret disciples. Defying the embarrassment of being identified publicly as adherents of Jesus, who had been executed, Joseph resolved to perform the final act of respect and friendship by ensuring that his Master’s remains were treated honorably. This courageous decision was fraught with peril—not from Pilate, who was predisposed to accommodate Joseph because he saw Jesus as innocent, but from the chief priests, who would view any sign of respect toward Jesus as resistance to their authority. Joseph's action, particularly as a notable member of the Sanhedrin, would resonate significantly with the public, already drawn to Jesus’ memory. Yet, Joseph cast aside his fears and approached the governor’s residence with remarkable bravery. His request was Pilate’s first indication that Jesus had indeed died. The governor was astonished by the rapidity of Jesus’ death, having known that crucifixion typically prolonged life. While Pilate had no reason to doubt Joseph’s account of Jesus’ death, he sought additional details, promptly summoning the centurion assigned to oversee the crucifixion. “How long has He been dead?" Pilate inquired. Upon receiving a satisfactory response, he ordered that Jesus' body be released to Joseph for burial. Thoughts of the divine connection between Jesus and the Godhead likely faded from Pilate's mind; this swift death might indicate favor from the deities to the Gentiles, a notion supported by the miraculous signs present. Ultimately, the knowledge of Jesus' imminent death alleviated Pilate's conscience for the injustice he had inflicted upon the Righteous One. Joseph’s request further alleviated this burden; by allowing Jesus’ body to be laid to rest with dignity, Pilate seemed to rectify the injustice done to the living. His disregard for the animosity of the chief priests—who surely saw this concession as a further embarrassment—was akin to a tribute Pilate paid to the memory of the Righteous One. Once the soldiers had completed their final act of cruelty on Jesus’ body, Joseph arrived at Golgotha. He was accompanied by Nicodemus (John 19:39), the same man who once sought out Jesus at night to engage in profound discussions about spiritual rebirth essential for those wishing to enter the kingdom of the Messiah (John 3:1-21). Nicodemus had previously questioned the legality of condemning a man without hearing him (John 7:51) and, like Joseph, was affluent and a member of the Jewish ruling council (John 3:1). He too discreetly followed Jesus, concealing his true feelings for fear of the chief priests (John 19:39), and now felt compelled to atone for his past timidity through a noble act of sacrifice, which, although often necessary, is always a heavy burden for generous hearts. While Nicodemus may not have shared Joseph's courage to approach Pilate directly for permission to bury Jesus, it was not due to a lack of effort; he was, at that moment, preparing the necessary burial preparations.

The centurion corroborated Joseph's account, and Pilate then instructed that the body be entrusted to Joseph; he felt relieved to do so, in order to quiet the turmoil in his conscience over the injustice of the trial. The demise of Jesus had been witnessed in Pilate's Praetorium, thereby affirming the certainty of His resurrection.

Secondly, they anointed His body with perfumes and wrapped it in a linen cloth in accordance with Jewish burial customs. Thirdly, the location of the Lord’s burial was a tomb that had never held anyone else, where the body of Jesus was laid. Matthew adds another noteworthy detail, stating that out of fear the Jews sealed the tomb at Pilate’s orders and stationed soldiers to guard it. All these events unfolded according to God's plan, as the divinely inspired Evangelists recorded them to affirm the resurrection of Christ. The large stone blocking the tomb’s entrance presented a formidable barrier to theft. The guards created an overwhelming sense of fear, and the unused tomb silenced any potential false testimony. The myrrh and aloes anointed on the Savior's perfect body dispelled any doubts of theft. Thus, who could believe that those intending to steal the body outsmarted the vigilant soldiers, managed to roll away the enormous stone, and entered the tomb to uncover the body from its wrappings before Peter arrived to find everything in place? (Jn. 20:6-7) By divine arrangement, the life-giving body of the Lord Jesus was entombed with utmost solemnity.

This act of anointing served both to convey respect and affection for the deceased, and to guard against the rapid decomposition of the body. Embalming, when necessary, would typically extend over a period of at least thirty days (Genesis 2:2; 2 Chronicles 16:14, etc.). In cases where embalming was impractical or impossible due to time constraints, the body would usually be anointed, sprinkled with incense, wrapped in a clean linen cloth, and placed in a tomb. This is precisely what Joseph and Nicodemus did for the Lord’s body as they prepared it for burial, having wrapped it in a linen shroud.

In comparison to the details found in John’s Gospel regarding the resurrection of Lazarus, as well as the accounts in Chapter 20, it is clear that the pure body of Christ was initially covered in swaddling cloths, the holy head was wrapped in a separate cloth, and finally, the entire body was enveloped in a linen shroud. After removing Jesus' body from the cross, Joseph and Nicodemus anointed it with spices and placed it in a stone tomb, sealing the entrance with a large stone. St. Luke further notes that no one had been laid in this tomb (Luke 23:53), and John specifies that it was situated in a garden, likely owned by Joseph, and located near Golgotha (Matthew 27:60; John 19:41).

To grasp the significance of this account, it is important to recognize that the Jews, alike other Eastern cultures, traditionally buried their dead not in earth-filled graves as practiced today, but within caves, secured by stones at the entrance. This type of burial space was either built of bricks and stones or carved into the cliffs and hills surrounding Palestinian villages (Luke 7:12; John 11:31, 38, 44). Linked to their reverence for the deceased, it was customary to embellish these sepulchers with decorations, paintings (Matthew 23:27, 29), or plant trees around them; often, burial caves were hewn in gardens, particularly for those of wealth. The tombs used by the Jews were primarily family plots allowing multiple bodies to be interred there (Genesis 50:5; 2 Samuel 13:21; Ezekiel 32:23, 27). Inside these caves, stone benches or boxes were carved into the walls to hold the bodies, which were wrapped in clean shrouds. The entrance of the cave was typically sealed with a stone to protect the remains from scavenging animals and birds.

Thus, burials were customarily completed on the same day as death, prior to sunset, and were marked by urgency (Acts 5:6-10). Maimonides states, “The dead man's eyes and mouth were first closed, then he was washed, anointed with fragrant substances, and wrapped in white linen” (Tract. Ebel. c. 4. § 1). These concise guidelines from the Hebrew scholar find partial affirmation and elaboration in the Scriptures. Closing the eyes of the deceased was already an ancient practice (Genesis 46:4), and it may have included kissing the departed (Genesis 50:1). The washing of the body was also common, as seen in Acts 9:37. Following washing, the body was wrapped in a clean linen cloth, or σινδών (Mark 15:46). This white cotton fabric covered the deceased, while their head was swathed in a special piece known as σουδάριον (John 20:7; 11:44). To be buried without garments was considered a national disgrace, prompting the purchase of shrouds for even the impoverished dead from communal funds. Aromatic substances adorned the corpse, and their quality varied based on the status of the deceased, exemplified by the 500 bearers of incense at Herod’s end (Antiquities XVII, 8, 3, Bell. Jud. I, 33, 9). At times, incense was also used to anoint the deceased (2 Chronicles 16:14; John 19:40; cf. 12:7; Mark 16:1; Luke 24:1). However, this practice differed from the lengthy Egyptian embalming process, which according to Herodotus (II, 86) lasted 70 days, a procedure performed on the bodies of Jacob and Joseph in Egypt. The tradition of embalming ceased in Palestine with the patriarchs. After such preparation, the body was not placed in a coffin as is customary today but laid upon an open bier or stretcher (מטה - 2 Kings 3:31; 2 Chronicles 16:14; Luke 7:14). This funeral bier, especially for kings, was often elaborately decorated (Antiquities XVII, 8, 3) and accompanied by a mournful throng lamenting the loss (Genesis 56:10; 2 Samuel 3:31-34; Jeremiah 22:18; cf. 34:5). In later times, it was typically women who mourned in this capacity (Jeremiah 9:17), beginning their wails while still in the presence of the deceased, creating a communal chorus of grief, as evidenced in biblical laments, such as David's for Saul, Jonathan, and Abner (2 Samuel 1:19-27; 3:33-34; see also 2 Chronicles 35:25). This sorrowful singing, sometimes accompanied by instruments like mourning flutes (Matthew 9:23; 11:17), followed the body to its burial site. Joseph, holding a clean piece of cloth (σινδών καθαρά - Matthew 27:59), hurried from Pilate to Golgotha. In the interim, the scene had altered drastically. The guards, having completed Pilate's orders, were now absent. The crowds, who had recently gathered, had dispersed, leaving only a somber atmosphere as the miraculous events of the God-Man's death caused a profound sense of awe, with many "beating their breasts" and returning home (Luke 23:48). The voices of the crowd leaders were silenced, reveling only in the success of their plans. Silence enveloped Golgotha, with just a few eyes looking earnestly at the Dead One, and a handful of hearts quickened in anticipation of Joseph's return. Present were Mary Magdalene, Mary the mother of James the Less and Joseph, and possibly some other devoted Galilean women (Matthew 27:55-56, 61; Mark 15:40-41, 47). Likely waiting there also were the beloved disciple and the holy Mother, entrusted by the Son to his care. Furthermore, another secret disciple of the Lord, Nicodemus, who previously sought Him by night, joined them. Upon hearing the good news of Joseph's return, they hastened to fulfill their last earthly duty to the Lord. It was the gentle hands of Joseph—not the rough grip of the executioners—that lifted the body from the cross. The new rock-hewn tomb was nestled in a garden, close enough to Golgotha that the Evangelist John explicitly notes its location in relation to Jesus's crucifixion (John 19:41). This proximity facilitated their preparations for burial in the garden right after removing the body from the cross. After cleansing the wounds of Christ, they wrapped Him in a clean linen shroud and covered His royal head with a special shawl (σουδάριον), saturating the burial wrappings with a hundred liters of myrrh and aloes provided by Nicodemus (John 19:39-40). In deep silence and profound sorrow, Joseph and Nicodemus gently lifted the holy body and laid it carefully on the only bed within the tomb, which was sculpted as a bench rather than a loculus. This detail becomes evident on the third day when Mary, arriving at the tomb, looked into the entrance and saw “two angels clothed in white, sitting one at the head and the other at the feet, where the body of Jesus lay” (John 20:11-12), a scenario inconsistent with a loculus burial. After honoring the Deceased with their final tribute, the two rolled a heavy stone—a golal—to seal the entrance of the tomb, a measure taken to protect it from wild animals. Touching the tomb, even accidentally, could render a Jew unclean, which is why such stones were often covered with white or red plaster to ensure visibility from afar. In the month of Adar, after the rainy season, this plaster was renewed (hence, the comparison of the Pharisees to polished graves—Matthew 23:27). The imminent twilight, marking the commencement of the holy day, expedited the burial. Nonetheless, regarding their observance as incomplete, the women present returned home to prepare more “incense and ointments” (Luke 23:56), intending to anoint the Lord’s body after the Sabbath. Their intentions, however, went unfulfilled, as their preparations came to naught, and their incense never touched the sacred body of Jesus Christ. This moment signifies the last link in the narrative of Christ’s sufferings. Mere hours later, those destined to be the first witnesses of the Divine Master's resurrection would be sharing the news in joy and trepidation. Yet, as we come to this pivotal moment in the story of the Savior's agony, the pursuit of our study is far from complete. Where in our contemporary Jerusalem lies the route that Jesus navigated amid the throngs, from Pilate's judgment hall to the execution site? Where can we find Golgotha, that dreadful site of disgrace for the ancient Jews, which has become hallowed for all Christians? Lastly, where resides the tomb of the world's Savior, that illustrious shrine that draws countless pilgrims to Jerusalem from every corner of the globe? These inquiries hold immense significance, necessitating a separate chapter for their exploration.