Luke 23:50-54 · Bible study
Luke 23:50-54 Commentary: A Good and Righteous Man Buries Jesus
Greek · 8 what the commentators say
Meaning in one sentence
Why Luke stresses Joseph of Arimathea's character as 'good and righteous' as he boldly requests Jesus' body on Preparation Day.
Research Summary
- Meaning: Luke emphasizes Joseph’s righteousness to show a faithful remnant and ensure Jesus receives an honorable burial.
- Key words: agathos (good), dikaios (righteous), sunkatatetheimenos (consented), paraskeuē (Preparation), laxeutos (hewn in rock).
- Main debate: Whether Joseph was a secret disciple (John 19:38) or simply a pious Jew who opposed the execution.
- Theological theme: God provides for his Son’s burial through a righteous man, and the new tomb vindicates the resurrection.
- Best use: Sermon on moral courage, the cost of discipleship, or God’s care for the details of Jesus’ passion.
Translation Comparison
BSB Berean Standard Bible 2020
50Now there was a Council member named Joseph, a good and righteous man,
51who had not consented to their decision or action. He was from the Judean town of Arimathea, and was waiting for the kingdom of God.
52He went to Pilate to ask for the body of Jesus.
53Then he took it down, wrapped it in a linen cloth, and placed it in a tomb cut into the rock, where no one had yet been laid.
54It was Preparation Day, and the Sabbath was beginning.
WEB World English Bible 2000
50Behold, there was a man named Joseph, who was a member of the council, a good and righteous man
51(he had not consented to their counsel and deed), from Arimathaea, a city of the Jews, who was also waiting for God’s Kingdom.
52This man went to Pilate, and asked for Jesus’ body.
53He took it down and wrapped it in a linen cloth, and laid him in a tomb that was cut in stone, where no one had ever been laid.
54It was the day of the Preparation, and the Sabbath was drawing near.
KJV King James Version 1769
50And, behold, there was a man named Joseph, a counsellor; and he was a good man, and a just:
51(The same had not consented to the counsel and deed of them;) he was of Arimathea, a city of the Jews: who also himself waited for the kingdom of God.
52This man went unto Pilate, and begged the body of Jesus.
53And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid.
54And that day was the preparation, and the sabbath drew on.
ASV American Standard Version 1901
50And behold, a man named Joseph, who was a councillor, a good and righteous man
51(he had not consented to their counsel and deed), a man of Arimathæa, a city of the Jews, who was looking for the kingdom of God:
52this man went to Pilate, and asked for the body of Jesus.
53And he took it down, and wrapped it in a linen cloth, and laid him in a tomb that was hewn in stone, where never man had yet lain.
54And it was the day of the Preparation, and the sabbath drew on.
YLT Young's Literal Translation 1898
50And lo, a man, by name Joseph, being a counsellor, a man good and righteous,
51--he was not consenting to their counsel and deed--from Arimathea, a city of the Jews, who also himself was expecting the reign of God,
52he, having gone near to Pilate, asked the body of Jesus,
53and having taken it down, he wrapped it in fine linen, and placed it in a tomb hewn out, where no one was yet laid.
54And the day was a preparation, and sabbath was approaching,
Darby Darby Bible 1890
50And behold, a man named Joseph, who was a councillor, a good man and a just
51(this [man] had not assented to their counsel and deed), of Arimathaea, a city of the Jews, who also waited, [himself also,] for the kingdom of God
52— he having gone to Pilate begged the body of Jesus;
53and having taken it down, wrapped it in fine linen and placed him in a tomb hewn in the rock, where no one had ever been laid.
54And it was preparation day, and [the] sabbath twilight was coming on.
Douay-Rheims Douay-Rheims Bible 1899
50And behold there was a man named Joseph who was a counsellor, a good and a just man,
51(The same had not consented to their counsel and doings) of Arimathea, a city of Judea: who also himself looked for the kingdom of God.
52This man went to Pilate and begged the body of Jesus.
53And taking him down, he wrapped him in fine linen and laid him in a sepulchre that was hewed in stone, wherein never yet any man had been laid.
54And it was the day of the Parasceve: and the sabbath drew on.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Luke 23:50
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Luke spotlights Joseph’s moral character to show a faithful remnant within the Jewish leadership and to secure an honorable burial for Jesus. Matthew Henry calls him “a good man and a just,” noting his status as “a person of quality” who “had not consented” to the council’s decision. The Cambridge Bible observes that Joseph is the only Sanhedrist of whom this exception is recorded. Vincent’s Word Studies highlights the unique Greek compound verb συγκατατειθειμένος (sunkatatetheimenos, “having consented”), used only here in the New Testament, which literally meant “to put down the same vote”; Joseph did not cast his ballot with the others. This careful characterization sets up his courageous request to Pilate. The tomb’s being new (where no one had been laid) and cut in rock ensures both honor and later verification of the resurrection. The consensus: Luke presents Joseph’s righteousness as the foundation for his daring act.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Luke emphasizes Joseph's goodness and righteousness to show that Jesus received an honorable burial from a faithful man, and to vindicate Jesus before the Jewish leadership.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Joseph's membership in the Sanhedrin | He was a member of the council, a bouleutēs, which gave him social and political standing. | Whether he was a secret disciple (John 19:38) or simply a righteous Jew who opposed Jesus' execution. The Synoptics do not call him a disciple; John does. |
| The meaning of 'had not consented' | He did not agree with the council's decision to condemn Jesus. | Did he actively vote against or merely abstain? The verb sunkatatithemai suggests 'to deposit a vote alongside'; he did not place his vote with them. |
| Waiting for the kingdom of God | Joseph was a pious Jew expecting God's messianic rule. | Did his expectation mean he already believed in Jesus? The same phrase is used of Simeon (Luke 2:25), who recognized the infant Jesus, so it likely indicates a hope that Joseph saw fulfilled in Jesus. |
| The timing of the burial | It was Preparation Day, Friday, and the Sabbath began at sunset. | Whether this was the day before Passover (John 19:14) or the weekly Sabbath. All gospels agree it was Friday, but the connection to the Passover meal remains debated. |
Historical & Cultural Context
Joseph belonged to the Sanhedrin, the seventy-member ruling council of Judea (bouleutēs). The Sanhedrin normally required a unanimous vote to condemn someone to death, but Luke makes clear Joseph broke that unity, he did not consent to their “counsel and deed.” This would have been socially costly; as the Cambridge Bible notes, his request to Pilate was “bold, and might even have proved to be a perilous request.”
The day is the Preparation (paraskeuē), the Greek term for Friday, when Jews prepared food and work for the Sabbath. Clarke adds that “the Sabbath drew on” translates ἐπέφωσκεν (epephōsken), “was lighting up”, Jews lit candles just before sunset to welcome the holy day. Lange and others note this was late Friday afternoon, between five and six o’clock. The pressure was acute: the body had to be buried before sunset (Deuteronomy 21:23) and before the Sabbath rest began.
Burial customs required winding the body in a linen cloth (sindōn, fine linen). The tomb was hewn in rock (laxeutos, a word found only here in the New Testament), a new, unused grave. This detail eliminates any confusion about whose body lay there. The women who had followed from Galilee watched from a distance (vv. 55-56), becoming witnesses to the tomb’s location and condition.
Textual Notes
The consulted commentaries note no significant textual variants for Luke 23:50-54. The unique verb συγκατατειθειμένος (sunkatatetheimenos) appears only here in the New Testament, but its reading is secure across manuscript families.
Reception History
The burial by Joseph of Arimathea has been central to Good Friday liturgies in both Eastern and Western traditions. In early church writings, Joseph is honored as a saint, his feast day is March 17 in the West and July 31 in the East. The new tomb became a symbol of Christ’s unique victory over death; the detail that “no one had ever been laid” there was seen as confirming that the tomb was set apart for the Lord. Medieval piety looked to Joseph’s boldness as a model for those who would honor Christ despite opposition. The passage continues to be read every year during Holy Week, reminding believers that God raised up a righteous man to care for the body of his Son.
Preaching This Verse
Three-point outline
- The Character that Counts, Joseph is described as “good and righteous” (agathos and dikaios); this moral foundation enabled his later courage.
- The Courage of Dissent, He did not consent to the Sanhedrin’s verdict, stood apart in a hostile body, and then acted boldly.
- The Cost of Devotion, He went to Pilate, asked for Jesus’ body, and personally tended the burial. This risky service honored the dead Lord.
Five-point outline
- Joseph’s standing, a council member, but morally distinct.
- His waiting for the kingdom of God, a hope that prepared him to serve Jesus.
- His dissent, refusing the majority’s evil counsel.
- The request and burial, bold, respectful, and careful.
- The timing, Preparation Day and the approaching Sabbath, adding urgency.
Illustration hooks
- A whistleblower at work who votes against a harmful company decision and then takes personal steps to fix the damage.
- A person who uses their social status or wealth to give a dignified funeral to someone shamed by the community.
- Rushing to finish an act of kindness before a deadline, Joseph had only hours before sunset.
Questions your congregation is asking
- Why did Joseph wait until after Jesus died to come forward? Could he have done more earlier?
- Is it possible to be a secret disciple and still be considered righteous?
- Why does the gospel spend so much time on the burial, does it matter for my faith?
Leading a Discussion
Joseph of Arimathea appears at the darkest hour, when Jesus’ friends had scattered. This study helps a group see how moral character, hope in God’s kingdom, and practical bravery can converge in one costly act of service.
Discussion questions
- Read Luke 23:50-51. What words does Luke use to describe Joseph? Why might he include both “good” and “righteous”?
- Consider the phrase “he had not consented to their counsel and deed.” What did this cost him socially and politically?
- What does it mean that Joseph was “waiting for God’s Kingdom”? How does that hope connect to his actions here? (Compare Luke 2:25-32.)
- Read verse 52. Why would requesting the body of a crucified criminal be a “bold” act (Mark 15:43)? What risks did Joseph take?
- Notice the details in verses 53-54: the linen cloth, the new tomb, the timing. Why does the gospel writer record these so carefully?
- How does Joseph’s example challenge us when we are part of a group that does something unjust? Where do we need courage to dissent?
- What can we learn from Joseph’s service to Jesus’ body about caring for the dead, the marginalized, or the shamed in our communities?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Matthew 27:57 | When evening had come, a rich man from Arimathaea named Joseph, who himself was also Jesus’ disciple, came. |
| Matthew 27:61 | Mary Magdalene was there, and the other Mary, sitting opposite the tomb. |
| Mark 15:42 | When evening had now come, because it was the Preparation Day, that is, the day before the Sabbath, |
| Mark 15:47 | Mary Magdalene and Mary the mother of Joses, saw where he was laid. |
| Luke 2:25 | Behold, there was a man in Jerusalem whose name was Simeon. This man was righteous and devout, looking for the consolation of Israel, and the Holy Spirit was on him. |
| John 19:38 | After these things, Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, asked of Pilate that he might take away Jesus’ body. Pilate gave him permission. He came therefore and took away his body. |
| John 19:42 | Then, because of the Jews’ Preparation Day (for the tomb was near at hand), they laid Jesus there. |
| Acts 10:2 | a devout man, and one who feared God with all his house, who gave gifts for the needy generously to the people, and always prayed to God. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that the Greek word for "drew on" literally means "was lighting up," pointing to the Jewish custom of lighting candles just before the Sabbath began at sunset. The same word describes the dawn in Matthew, but here it marks the approach of the Sabbath night and its prescribed lights.
Barnes' Notes on the Bible Protestant 1832
See the Mat 27:57-61 notes; Mar 15:42-47 notes.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that Joseph of Arimathea is the only member of the Sanhedrin recorded as not consenting to Jesus' death. By burying Jesus, both Joseph and Nicodemus showed great courage and self-sacrifice, since touching a corpse made them ceremonially unclean and barred them from the Passover feast.
Geneva Bible Notes Reformed 1599
The Geneva Notes highlight that Joseph of Arimathea, though a member of the council that condemned Jesus, openly dissented from their verdict. His waiting for God's kingdom and his careful, reverent burial of Jesus mark him as a truly righteous man who acted on his faith when it mattered most.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that the tomb Joseph provided had never held a body, a detail that confirms the resurrection by ruling out any claim that Christ's body was confused with another. He also explains that the sabbath "drew on" by describing the Jewish custom of lighting lamps at evening, making the phrase vivid.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes that Joseph of Arimathea, though a member of the council that condemned Jesus, did not consent to their decision. This non-consent, Henry argues, prevents the sin from being counted against him. He also notes God raised up this good and just man to provide a decent burial when others lacked the courage or means.
Vincent's Word Studies Evangelical 1887
Vincent focuses on the rare Greek compounds Luke uses in this passage, especially the word translated "consented," which means casting the same vote with someone else. He observes that "hewn in stone" appears only here in the New Testament and is unattested in classical Greek, marking Luke's distinctive vocabulary.