Exegetical and Hermeneutical Commentary of Mark 15:43
Joseph of Arimathaea, an honorable counselor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.
43. Joseph of Arimatha ] 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. Qust. 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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Joseph of Arimathea, an honourable counsellor,…. A man of a good aspect, well dressed, and that behaved well and honourably in his office, as a counsellor: he seems to have been a priest, and one of the bench of priests that sat in the high priest’s chamber, which is called, , “the chamber of the counsellors” d; with whom he advised there, in matters of moment:
which also waited for the kingdom of God; for the coming and kingdom of the Messiah, for the Gospel dispensation, the world to come, the Jews were so much in expectation of.
Came and went in boldly unto Pilate; not now ashamed of Christ, or afraid openly to appear in his cause, and declare himself a lover of him, a believer in him, and a disciple of his, though he formerly was:
and craved the body of Jesus; desired leave to take it down from the cross, and bury it; [See comments on Mt 27:58].
d T. Bab. Yoma, fol. 3. 2. & Hieros. Yoma, fol. 38. 3.
Fuente: John Gill’s Exposition of the Entire Bible
A councillor of honourable estate ( ). A senator or member of the Sanhedrin of high standing, rich (Mt 27:57).
Looking for the Kingdom of God ( ). Periphrastic imperfect. Also Lu 23:51. The very verb used by Luke of Simeon and Anna (Luke 2:25; Luke 2:38). Mt 27:57 calls him “Jesus’ disciple” while Joh 19:38 adds “secretly for fear of the Jews.” He had evidently taken no public stand for Jesus before now.
Boldly (). Aorist (ingressive) active participle, becoming bold. It is the glory of Joseph and Nicodemus, secret disciples of Jesus, that they took a bold stand when the rest were in terror and dismay. That is love psychology, paradoxical as it may seem.
Fuente: Robertson’s Word Pictures in the New Testament
Joseph of Arimathaea [ ] . Lit., Joseph, he from Arimathaea : the article indicating a man well known.
Honorable [] . 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 [ ] . Lit., having dared went in. Daring all possible consequences.
Fuente: Vincent’s Word Studies in the New Testament
1) “Joseph of Arimathaea, an honorable counsellor,” (loseph ho apo harimathaias euschemon bouleutes) “The Joseph who was from Arimathaea,” who was known as an honorable counsellor,” of the Jerusalem council, a rich man, and a disciple of Jesus, Mat 27:57.
2) “Which also waited for the kingdom of God,“(hoskai autos en prosdechomenos ten basileian tou theou) “Who himself was also anticipating the kingdom of God,” with the disciples from Galilee, a good man and a just man,” who also had not consented to the Sanhedrin counsel and deed of them,” the Jews, in murdering Jesus, Luk 23:51-52.
3) “Came, and went in boldly unto Pilate,” (elthon tolmesas eiselthen pros ton Pilaton) “Coming, taking courage boldly, he went directly to Pilate,” Mat 27:58; Luk 23:52; Joh 19:38.
4) “And craved the body of Jesus.” (kai etesata tosoma tou lesou) “And asked (to have) the body (corpse) of Jesus,” Mat 27:57; Luk 23:52; Joh 19:38. He urged Pilate to grant him permission to take away from Calvary the body of Jesus for burial. It was not the Roman custom to remove the bodies of the crucified from the cross, or permit them to be removed so soon.
Fuente: Garner-Howes Baptist Commentary
Mar 15:43
, and Luk 23:51. Who also himself was waiting for the kingdom of God. The highest commendation bestowed on Joseph is, that he waited for the kingdom of God. He is likewise praised, no doubt, for righteousness, but this waiting for the kingdom of God was the root and source of his righteousness. By the kingdom of God, we must understand the renovation promised through Christ; for the perfection of order which, the prophets had every where promised, would exist at the coming of Christ, cannot exist, unless God assembles under his government those men who had gone astray. It is therefore pointed out in commendation of Joseph’s piety, that, during the disorder which then prevailed, he cherished the hope of that redemption which God had promised. Hence, too, arises the fear of God, and the desire of holiness and uprightness; for it is impossible for any one to dedicated himself to God, unless he expects that God will be his deliverer.
Yet let us observe, that while salvation through Christ was promised indiscriminately to all the Jews, and while the promise of it was common to them all, it is only of a very few that the Holy Spirit testifies what we are here told of Joseph. Hence it is evident, that nearly the whole of the people had buried in base forgetfulness the inestimable grace of God. All of them, indeed, had on their lips the language of boasting in reference to the coming of Christ, which was approaching; but few had the covenant of God fixed in their minds, so as to rise by faith to spiritual renovation. That was indeed an awful insensibility; and therefore we need not wonder if pure religion fell into decay, when the faith of salvation was extinguished. Would to God that a similar corruption did not prevail in this unhappy age! Christ once appeared as a Redeemer to the Jews and to the whole world, as had been declared in the predictions of the prophets. He set up the kingdom of God, by restoring affairs from confusion and disorder to a regular and proper condition. He has assigned to us a period of warfare, to exercise our patience till he come again from heaven to complete his reign which he has commenced. How many are there who aspire to this hope, even in a moderate degree? Do not almost all cleave to the earth, as if there had been no promise of a resurrection? But while the greater part of men, forgetful of their end, fall off on all sides, let us remember that it is a virtue peculiar to believers, to seek the things which are above, (Col 3:1😉 and especially since the grace of God has shone upon us through the Gospel,
teaching us, that, denying ungodliness and worldly lusts, we should live soberly, justly, and piously, in the present world, looking for the blessed hope and manifestation of the glory of the great God, ( Titus 2:11-13.)
Fuente: Calvin’s Complete Commentary
(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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘There came Joseph of Arimathea, a councillor of honourable standing, who also himself was looking for the Kingly Rule of God, and he boldly went in to Pilate and asked for the body of Jesus. And Pilate was amazed that he was already dead, and calling to him the centurion he asked him whether he had been dead very long, and when he learned it of the centurion he granted the corpse to Joseph.’
Philo of Alexandria mentions that on occasion, especially at festivals, the bodies of crucified men were taken down and given to relatives to bury (Flaccus 10 83). Others have argued that this privilege was more general and was open to any friends or relatives who chose to practise it. Here, however, there was special reason for permission to be granted, for Joseph of Arimathea was a highly respected member of the Sanhedrin, and very rich.
‘A councillor of honourable standing.’ ‘Councillor’ indicated a member of the Sanhedrin. ‘Honourable standing’ revealed that he was highly thought of both by his fellows and by the people. Mat 27:57 tells us that he was rich. He may have been the source of some of the material in the earlier narratives, having been unable to stem the tide of hatred against Jesus.
‘Who was himself looking for the Kingly Rule of God.’ He was a pious man and clearly thought well of Jesus. Possibly he had previously consulted with Him, as Nicodemus another councillor, had (John 3). Matthew described him as ‘a disciple’ which must probably be taken to mean a positive attitude towards Jesus rather than the full discipleship that presumably came later. Joh 19:38 said he was ‘a disciple, but secretly for fear of the Judaisers’, which more indicated his position. But he had left support too late and now (or so he thought) he could only do the best he could for the dead prophet.
‘He boldly went in to Pilate.’ The action is depicted as ‘brave’. It must be remembered that Jesus had only been sentenced about seven hours before. Pilate might well have felt the action premature, and Joseph was taking the risk of offending him. It would have been another thing to make the request once the bodies had been taken down. He was also braving the wrath of his fellow members of the Sanhedrin as his action could hardly be seen as anything other than disapproval of their sentence.
Pilate was in fact taken aback because he could not believe that Jesus had died so quickly. But when he consulted with his centurion and discovered that it was so he granted Joseph’s request. As consulting meant calling the centurion to come from his place of duty it was quite a favour. He was probably still feeling angry at the treatment he had received from the Chief Priests and was delighted to do something he might well think would annoy them.
‘Granted the corpse.’ A rare use in the New Testament of the term ‘corpse’, a body that had suffered a violent death (compare Mar 6:29). It may reflect official language, ‘the granting of the corpse’. In some authorities it was later softened to ‘body’ (soma).
‘Arimathea.’ Possibly Ramathaim-zophim (1Sa 1:10) or the Ramathaim mentioned in 1Ma 11:34 . As a member of the Sanhedrin Joseph would live in Jerusalem, which explains why he had arranged for a tomb there. Arimathea was his ‘home town’ and possibly where he had lands.
Fuente: Commentary Series on the Bible by Peter Pett
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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
43. ] , or , is common to Matt., Mark, and John, but in different connexion see on Matt.
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.
, a member of the Sanhedrim: see Luk 23:51 .
. . . . ., common to Mark and Luke.
., characteristic of Mark’s narrative. On the change of mind produced in Joseph and in Nicodemus by the crucifixion, see note, Joh 19:39 .
Fuente: Henry Alford’s Greek Testament
Mar 15:43 . : Mt. has ; vide there for remarks on the two epithets. , a councillor, not in the provincial town, Arimathaea, which would have been mentioned, but in the grand council in Jerusalem. : 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. : 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. ).
Fuente: The Expositors Greek Testament by Robertson
of = he from. Greek. ho apo. App-104.
honourable = honourable (in rank), as in Act 13:50; Act 17:12.
counsellor. A member of the Sanhedrin. See Luk 23:51.
which also waited = who himself also was waiting. the kingdom of God. See App-114.
went in boldly. = took courage and went in; i.e. braving all consequences.
unto = to. Greek. pros. App-104. Not the same word as in Mar 22:41, Mar 22:46.
craved the body. Because in the usual course the Lord would have been buried with other criminals. See note on Isa 53:9.
Fuente: Companion Bible Notes, Appendices and Graphics
43.] , or , is common to Matt., Mark, and John, but in different connexion-see on Matt.
-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.
, a member of the Sanhedrim: see Luk 23:51.
. . . . ., common to Mark and Luke.
., characteristic of Marks narrative. On the change of mind produced in Joseph and in Nicodemus by the crucifixion, see note, Joh 19:39.
Fuente: The Greek Testament
Mar 15:43. , 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.-, honourable) Distinguished by both honour and dignity.-, senator) of the Jerusalem Sanhedrim.-, 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 and .-ED. and TRANSL.
Fuente: Gnomon of the New Testament
an: Mar 10:23-27
which: Luk 2:25, Luk 2:38, Luk 23:51
and went: Mar 14:54, Mar 14:66-72, Mat 19:30, Mat 20:16, Act 4:8-13, Phi 1:14
Reciprocal: Gen 49:18 – General Isa 53:9 – made Mat 27:57 – there 1Co 15:4 – that
Fuente: The Treasury of Scripture Knowledge
3
Beingca counsellor means he was a member of the Sanhedrin. For extended comments on this man see those at Mat 27:57.
Fuente: Combined Bible Commentary
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.
[An honourable counsellor.] The Vulgar reads, a noble officer; Erasmus, an honourable senator; Beza, an honourable senator. The Talmud may serve here instead of a lexicon.
“Was it the chamber of the chief men? Was it not the chamber of the counsellors? First it was called, the chamber of the counsellors; but when the high priesthood was bought with money, and yearly changed, as the chief counsellors of the king are yearly changed, thence it was called the chamber of chief men.” The Gloss is, counsellors, denotes princes. True, indeed, and hence noble men and common persons are contradistinguished. But why should one not understand those princes and nobles in the proper sense of the word counsellors? For who sees not that the word is Greek? and so the Aruch; it is a Greek word.
Which fixeth our eyes faster upon the words of the Gloss at the Gemara in the place alleged; “From the beginning, in the days of Simeon the Just, who lived a greater while, they called it the chamber of the counsellors.” What? did the Greek language so flourish at Jerusalem in the times of Simeon the Just, that a chamber in the Temple should be called by a Greek name? If that Simeon be he who met Alexander the Great, which the Talmudists suppose, then some reason appears for it; but if not, inquire further. However, that was the chamber of the high priest, as appears often in the Talmudists; not that he always lived there, nor that once in the year he resorted thither; but because it was that place where he sat with the council of the priests, and consulted concerning the public service and affairs of the Temple. Hence in the Jerusalem writers mention is made of Simeon the counsellor. And in this sense is that to be taken, if I mistake not, which occurs once and again in the Babylonian Talmudists, concerning the sons of the high priests; deciding several things; and the house of judgment of the priests.
Hence we think Joseph of Arimathea was called with good reason a counsellor; because he was a priest, and one of that sacerdotal bench. It was called the chamber; (saith the Aruch) of counsellors.
Fuente: Lightfoot Commentary Gospels
Mar 15:43. An honourable councillor. A member of the Sanhedrin (comp. Luk 23:51). Honorable here means noble in station.
Who also himself was, etc. He expected the Messiah, and had been a secret disciple of Jesus (Joh 19:38).
Came. Literally, having come, i.e., to the scene of the crucifixion (Mat 27:57).He had probably seen the breaking of the legs of the other two, and was aware of the request of the Jews that the bodies should be taken down. If he would pay this tribute of respect to one whom he had followed in secret, he must quickly and publicly take this step.
And he boldly went in. The decisive act which marked the change from a secret to an open discipleship.
Fuente: A Popular Commentary on the New Testament
15:43 Joseph of Arimathaea, an {d} honourable counsellor, which also waited for the kingdom of God, came, and went in {e} boldly unto Pilate, and craved the body of Jesus.
(d) A man of great authority, of the council of the sanhedrin, or else a man who was taken by Pilate for his own council.
(e) If we consider what danger Joseph put himself into we shall perceive how bold he was.
Fuente: Geneva Bible Notes
The shortness of time evidently spurred Joseph into action (cf. Deu 21:23). The location of Arimathea is questionable, but it may have been the same as Ramah (Ramathaim), the birthplace of Samuel, about 5 miles north of Jerusalem. [Note: The New Bible Dictionary, 1962 ed., s.v. "Arimathaea," by J. W. Meiklejohn.] Joseph was a prominent member of the Sanhedrin. Mark’s description of him as one who was waiting for the kingdom of God presents him as a devout Jew. He had become a believer in Jesus (Joh 19:38). Mark’s original readers were citizens of Caesar’s kingdom, but they were also waiting for the kingdom of God. Mark stressed the courage that Joseph mustered to make his request. Joseph’s bold action would have inspired Mark’s readers to take a stand for Jesus too. Joseph had to gather up his courage since he faced much opposition on the council. Likewise Mark’s Roman readers would have had to summon their courage to side with Jesus against powerful officials who opposed Him.