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No mention is on record concerning the final disposal of Jesus' crucified body, except the somewhat bare statement that a stranger asked the privilege of laying it in his family tomb.

I. THE FRIEND IN NEED. It was a settled principle of the Mosaic law, that, if a man had been executed for a capital crime, his body should not be suffered to remain unburied even over a night; for he that was hanged was accursed of God (Deuteronomy 21:22, 23). This seems to have been borne in mind by the chief priests when they suggested that Jesus' legs should be broken in order that he might not be dilatory in dying (John 19:31). And after He was dead the same recollection led a new man — a stranger from one of the towns in Ephraim, but having a residence in Jerusalem — to the carrying out of a much more generous purpose. On Friday evening he went to the governor, and gained permission for the interment of the body.

1. Who was Joseph of Arimathaea? Mark tells us he was a councillor who like old Simeon had "waited for the kingdom of God" (Mark 15:43). John says he was a true disciple of Jesus, only he had hitherto been afraid to confess Him openly (John 19:38). Matthew adds that he was a "rich man" (Matthew 27:57). And Luke informs us that in character he was a good man and a just, and that although he was a member of the Sanhedrin, he had refused to vote for Christ's condemnation (Luke 23:50, 51).

2. What was his special usefulness?

(1) He furnished generous help. Just then there was a supreme need in the circle of Jesus' friends. Crisis periods in the providence of God, occurring now and then, cause even commonplace services to become intensely important. Who else would have buried Jesus, when all the disciples had forsaken him and fled?

(2) He fulfilled an embarrassing prophecy. It had been declared many hundred years before that the Messiah should make His grave with the rich in His death (Isaiah 53:9). There surely was no wealth within reach for those faithful women who were exhausting their resources on the costly spices they purchased for the embalming. Joseph was raised up for this grand office. Noble opportunity always discloses the needed man.

(3) He obtained a valuable argument. In the endless debate about Christ's resurrection from the dead, it has pleased some reckless disputants to assert that the reason why Jesus was found alive on Sunday morning, was because he had never been actually dead after all. Joseph's request for the body surprised Pilate, for he did not suppose that the man he had crucified would have died so soon; hence he instantly took measures to ascertain from the military officer who had conducted the execution the facts in the case. Satisfied on this point, he gave his consent at once (Mark 15:44, 45). Thus Joseph's consideration and courage added another unanswerable testimony to the truth for the Church's use.

II. THE NEW SEPULCHRE. Our next question arises most naturally concerning the exact place where our Lord Jesus was laid. Joseph did not find it necessary to consult anyone as to the disposal of the body his bold petition had gained. He seems to have had his own way about everything.

1. What tradition has to say concerning the locality is easily stated; but it will bring no satisfaction. There stands in Jerusalem to this day what is called the "Church of the Holy Sepulchre;" a dirty, rambling, old structure, which the resident priests of many faiths assert was raised upon the precise field of the crucifixion, and now covers the whole area of Golgotha. The tomb of Jesus is represented by an imposing mausoleum in the midst of it; and beside it, and around it, is almost everything else under that extensive roof which the imagination could wish or the purse could pay for. Calvary is a domed room upstairs and in the air. A knob in the floor marks the exact "centre of the earth." Underneath this is Adam's grave, and the tomb of Melchizedek is close by. One can have almost any historic site within this absurd enclosure, at a proper price and with fit notice. It is evident at once, when a man in simplest of candour sets his eyes upon this place with its surroundings, that such an edifice, with its populous shrines, could never by any possibility have been situated beyond the city wall, "without the gate," and yet have left room for Jerusalem to exist on its sacred hills.

2. The Scriptures do not pretend to give any aid in locating the tomb of Jesus. Matthew says Joseph laid the body in a sepulchre which was "his own," and which was "new" (Matthew 27:60). Mark relates that this burial ground was hewn out of the rock (Mark 15:46). Luke adds that it had never been used for an interment before (Luke 23:53). John furnishes all the hints of help we have, when he states that it was in a "garden," and the garden was "in the place where Jesus was crucified" (John 19:41,42). Some of the best scholars on both sides of the ocean are coming to believe that the spot which best answers all the requisitions of the inspired narrative, is to be found in the neighbourhood of the northern wall of Jerusalem, close by what is called the Damascus Gate; and that to the rounded knoll, of slight elevation, but resembling a skull in general shape so strikingly as to arrest the attention of every beholder, — the knoll, which arches over what is known as the "Cave of Jeremiah," — was once given the name of Calvary.

3. The decision, even if it could be made, however, might prove far from valuable now. When we remember the follies of devoteeism, and the offensive wrestle of the Eastern national churches over so-called holy shrines for many a century, we may perhaps be willing to think it is better that the exact locality of Jesus' burial should never be known, and Golgotha remain unmarked on the map.

III. THE FEW MOURNERS. To most of us it appears passing strange that not one of the disciples is recorded as having been present at the burial of Jesus. John tells us that Nicodemus, that other wealthy ruler of the Jews who once came for an interview with Our Lord in the night, was associated with Joseph in these kind offices of affection (John 19:39). Mark mentions the Virgin Mary and Mary Magdalene by name (Mark 15:47). This is confirmed by Matthew (Matthew 27:61). Luke, by a singular form of expression, seems to refer us to another verse in his own gospel (Luke 23:55). These "women also which came with him from Galilee" are named once before (Luke 8:2, 3). And Mark likewise identifies them for us by the same expression; those who "ministered unto Him when He was in Galilee" were "looking on afar off" during the crucifixion (Mark 15:40, 41). Thus, as we compare the narratives of the different Evangelists, do what we will, we cannot find that more than these seven or eight persons — two men and five or six women — assisted in this last service.

1. As to the men — Joseph and Nicodemus — it is suggestive to remark that they resembled each other in public position; they were both senators in the grand council of the nation. Moreover, they had both been timid and backward all along, till this great crisis in affairs brought them out. They periled fame and fortune now in uniting themselves to the cause of Christ, when the look of it on the human side was most melancholy and desperate.

2. As to the women — Mary the mother of Jesus; Mary Magdalene; Joanna; Susanna: Mary the mother of James; and Salome, — some few particulars may profitably be noted.

(1) How tender was their spirit! For of course we reckon them in that pathetic group of the "daughters of Jerusalem," to whom, as they wept, Jesus had spoken on His way to the cross (Luke 23:27, 28). Some of them had stood patiently at His feet all through the dark time when He was dying (John 19:25).

(2) How grateful were their memories! It was impossible for Mary of Magdala to forget the favour she had received. Each of them all must have recalled some good deed Jesus had done, or some kind word He had spoken.

(3) How lavish were their offerings! They had been in the habit of ministering to Him "with their substance" while in Galilee; and even now, on that melancholy Friday evening, they were at much expense preparing unguents and "sweet spices" with which to anoint His body (Luke 23:56). So we conclude as before, that these devout and honourable women have a right to have the grand memorial that remains of them. Wherever the Bible goes, will go the story of that gentle group of Christian friends around Jesus' grave in the garden.

IV. THE SILENT TOMB. Our study closes today with the vision of that impressive scene still resting upon our imagination. A few reflections arise as we remain sitting among the shadows by the sepulchre.

1. Things are not what they seem. What contrasts are here of the mean with the majestic! A poor crucified body lies in a borrowed tomb. A slender company of friends are in waiting. A band of drowsy soldiers are stationed before the sealed door (Matthew 27:66). But within the enclosure, unseen as yet, there are already two angels from heaven, one at the feet, one at the head, reverently keeping watch (John 20:12). And the supreme God is looking down providently; for He is not going to suffer His Holy One to see corruption (Acts 2:31).

2. Redemption is not yet fully completed. We ask curiously, Where was our Saviour's soul during those three days? The Apostles' Creed assumes to answer "He descended into hell;" thus it follows David's Psalm (Psalms 16:10). But it cannot mean what it appears to say. Simon Peter (1 Peter 3:19) speaks about His preaching to "spirits in prison;" but commentators differ sharply concerning the interpretation his words will bear. We do not know: this mystery lies concealed in the infinite reserve of God.

3. Our only glory is in the cross (Galatians 6:14). We have nothing to glory over in the burial. It seems sad and lonely: but the resurrection was coming.

(C. S. Robinson, D. D.)

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KJV: And now when the even was come, because it was the preparation, that is, the day before the sabbath,

WEB: When evening had now come, because it was the Preparation Day, that is, the day before the Sabbath,