John 19:38-42

DISCOURSE: 1728
THE BURIAL OF JESUS

John 19:38. And after this, Joseph of Arimathea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus. And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight. Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. There laid they Jesus therefore because of the Jews preparation day; for the sepulchre was nigh at hand.

THE smallest circumstances relative to the life and death of our blessed Lord may well be supposed to deserve peculiar attention: but the mere interment of his body one would imagine might be passed over as a matter of no moment. Yet we find our Lord himself repeatedly referring to it, during the course of his ministry. He mentions the indispensable necessity of his interment, in order to complete the purposes of his grace [Note: John 12:24.]: he specifies the term of his intended continuance in the heart of the earth [Note: Matthew 12:40.]: and he commends the fervent love of Mary in pouring ointment on his head, as a prophetic, though not an intended, preparation for his burial [Note: Matthew 26:12.]. In fact, the inspired history does not record any thing more minutely and circumstantially than the funeral of our Lord: and the more carefully we attend to what is spoken respecting it, the more interesting and instructive it will appear. Let us consider then,

I. The peculiar circumstances of his interment—

[In the moment when our Lord seemed abandoned by all, except a few women and his beloved Disciple, and when, as it should appear, no motive could any longer exist for shewing a regard for him, God raised up two persons of eminence and distinction to pay that respect to him when dead, which had been refused to him when living. One of these persons is very particularly described: the different Evangelists being consulted, we learn his name and place of abode: he was “Joseph of Arimathea,” or Ramah, in the tribe of Ephraim, the birth-place and residence of Samuel. Next, we have his rank and condition: he was “a rich man, and an honourable counsellor,” one of the Jewish Sanhedrim. Further, we are informed of his character and conduct: he was “a just and good man,” who, when the Sanhedrim had condemned our Lord as guilty of death, “had not consented to the counsel and deed of them.” Lastly, mention is made of his principles and attainments: he was “a Disciple of Christ,” who even then, when the Apostles had lost all thought that Christ’s kingdom should ever be established, actually “waited for the kingdom of God,” in expectation that it should yet appear [Note: Compare Matthew 27:57. Mark 15:42 and Luke 23:50. with the text.]. This person went in “boldly” to Pilate, and begged to have the body of Jesus at his disposal. This conduct of his manifested a considerable degree of fortitude: for it could not but be very offensive to the rest of the Jewish council to see one of their own body paying funeral honours to one, whom, but a few hours before, they had condemned and crucified as a malefactor: besides, if Jesus should rise again according to the expectations that had been formed, he would infallibly be accused as a confederate with the other Disciples, and as having assisted them in stealing away the corpse from the tomb. Pilate, not believing that Jesus was so soon dead, sent for the centurion who superintended the execution, to inquire respecting it: and, on being assured by him that he was really dead, and that, subsequent to his death, he had been stabbed to the heart with a spear, he gave his consent. Joseph therefore went and took down the body, and wrapped it in some fine linen which he had bought for the purpose. But in this he was assisted by another person of eminence, Nicodemus by name, “the same man who, three years before, had come to Jesus by night,” to inquire into his doctrine; and who on one occasion had befriended him before the Jewish council, by stating, that the Jewish law did not admit of any person being condemned till after an opportunity of vindicating his own innocence had been afforded him [Note: John 7:50.]. This man “bought a large quantity of myrrh and aloes, and other spices, about an hundred pound weight;” and, together with Joseph, wrapped up the dead body in it for the present, intending, probably after the sabbath, to embalm it with greater care.

Joseph, after the custom of the Jews, had provided for himself a new tomb, hewn out of a rock: and, it being near to the place where Jesus was crucified, he deposited the body there: and, for the sake of decency and security, rolled a great stone to the door of the sepulchre.
Such is the account given us of the burial of our Lord: and at first sight perhaps it may appear, if not uninteresting, at least destitute of any important instruction. But we shall not be of this opinion, if we duly weigh, as we propose to do,]

II.

The practical benefits resulting from it—

There is not a single circumstance in this account which is not very important; and the whole taken together is of singular use,

1. To establish our faith—

[Two things are necessary to be ascertained, before we can have just grounds for our faith in Christ; namely, first, the truth of the facts recorded concerning him; and next, the agreement of those facts with the prophecies of the Old Testament. Now the main facts to be ascertained, are, the death and the resurrection of Jesus: for, if he did not die, he has made no atonement for our sins; and, if he did not rise again, we have no evidence that his atonement has been accepted in our behalf. But behold how these facts are contained in the history before us! Pilate had doubts respecting the death of Jesus; and would not consent to Joseph’s request, till the point was ascertained from the very person whom he had appointed to superintend the execution. Had there been a spark of life in the body, the enemies of Jesus would not have given it into the possession of his friends; nor would his friends have consigned it to the tomb. His death therefore was proved beyond a doubt; nor was the truth of his resurrection less clearly manifested: for the tomb was new; and we are repeatedly told, that no corpse had ever yet been laid in it. Had there been any other corpse there, the resurrection of Jesus might have been ascribed to that; as the restoration of a dead body to life was effected by its being brought in contact with the bones of the Prophet Elisha [Note: 2 Kings 13:21.]: or it might have been affirmed, that it was the other corpse, and not that of Jesus, that revived. But, when there never had been any other corpse deposited there, the resurrection of Jesus could not be confounded with that of any other person; nor could it be ascribed to any other power than his own. Moreover, the sepulchre being hewn out of a solid rock, was inaccessible, except at that entrance which was stopped by the stone, and guarded by the band of soldiers: had it been accessible in any other way, there might have been some plausibility in the story that the corpse was stolen from it by the Disciples; but the very nature of the grave precluded a possibility of removing the body from it, without the knowledge of the Roman guard.

Thus far then the facts are clear: and now mark their correspondence with the voice of prophecy. It had been expressly foretold, that, though Christ should be “numbered with transgressors,” and have “his grave appointed with the wicked: yet with the rich should be his tomb [Note: See Isaiah 53:9. Bishop Lowth’s translation.].” This was as improbable as any event that could be conceived: the order was the same in relation to him as to the other malefactors, that his bones should be broken, and that he should be dealt with precisely in the way that the others were: yet behold, at the very instant when this prophecy appeared to have failed, God put it into the heart of “a rich man,” already provided with a tomb, near to the very place, to ask permission to inter the body, and actually to inter it in his own tomb! Surely, if the minute accomplishment of prophecy in the person of the Lord Jesus were duly considered, it would not be possible for any human being, whether Jew or Gentile, to entertain a doubt respecting the truth of his Messiahship: yet is this but one point of a hundred whereon our faith rests, and whereby it may be established.]

2. To confirm our hope—

[Many are the prophecies relating to the Church at large, and the promises relating to every individual believer, which yet remain to be accomplished, and for the accomplishment of which no visible means exist. Look at the state of the world, and see, how impracticable, humanly speaking, the idea is, of forming the whole race of mankind into one great society, who shall all acknowledge the Lord Jesus as their Supreme Head, and trust in him as their only Saviour, and serve him with their whole hearts, and enjoy and glorify him with their whole souls. Or look at any individual believer, and see his manifold corruptions, his innumerable temptations, his potent enemies: how can we conceive that he shall ever attain the Divine image, and triumph over all the powers of earth and hell? Yet we may see in the history before us, that God will never want means to effect his gracious purposes. He that raised up a Moses in the very court of Pharaoh, to deliver his people from Egyptian bondage; and foretold Cyrus even by name, three hundred years before he was born, as the destined Restorer of his people from their captivity in Babylon; and raised up Esther, in so astonishing a way, in the house of Ahasuerus, to save the whole Jewish nation from destruction; may safely be trusted to accomplish his own purposes in his own time and way. We have no occasion to inquire, How shall he do this or that? it is quite sufficient that he has promised: and it is our privilege to know, that “what he has promised he is able also to perform;” and that of all the good things which he has authorized us to expect, “not one shall ever fail [Note: See Joshua 23:14.]” — — —]

3. To enlarge our charity—

[We are too apt to judge of things according as they appear to us, without considering how limited our views are, and how incompetent we are to judge aright. If we see not many who openly acknowledge God, we are ready to think the number of his worshippers much fewer than they really are. The Prophet Elijah erred in this respect: he thought that he stood alone in Israel, and that all besides himself were idolaters; whereas God informed him that there were no less than seven thousand men in Israel who had not bowed their knee to the image of Baal. And we, if we had lived at the time of our Lord’s crucifixion, should have concluded, that amongst the great council of the Jewish nation, who condemned him to death, there was not one who was not a decided enemy of the Lord Jesus. But the history shews, that there were two persons of great eminence amongst them, who were truly pious, though they had been restrained by fear from making a public profession of their sentiments. We must not be understood as intending to justify or excuse the fear of man; for it is certainly a great and heinous sin; and a man who is ashamed of Christ, and denies Christ now, has reason to fear that Christ will be ashamed of him, and deny him at the last day: but still it is comfortable to think that God has many “hidden ones” even amongst his most inveterate enemies, and many who will perhaps come forth at a future period with more “boldness,” and to more effect, than others who have made an open profession of his truth. I say again, We mean not to extenuate the guilt of cowardice; but still it is a fact, that many persons, whose cowardice we deplore, have opportunities of rendering services to God which they could never have rendered, if their profession of religion had been more avowed: and therefore, whilst we lament the weakness of the religious principle within them, we must neither judge them too severely, nor undervalue their real worth. We must make just allowance for those who are in high official stations, whose difficulties are thereby greatly increased. We must not despise the day of small things; but must rather bear with the infirmities of the weak; and rejoice in the hope, that they who are yet but “babes in Christ,” will, in God’s time, become men and warriors, and “valiant for the truth.” Many, like Paul, are training in the ranks of Christ’s enemies, who shall one day come forth as champions to fight and conquer in his cause.]

4. To reconcile us to the thoughts of death—

[Death is universally regarded as “the king of terrors.” Our nature revolts at the idea of being committed to the tomb. But why should we shudder at it, when we see the Lord of life and glory going down into the heart of the earth? Surely he has perfumed and sanctified the grave: and we may well be satisfied to be conformed to him in his death, when we have the blessed prospect of resembling him also in his resurrection. He indeed “saw no corruption” there; whereas we shall be devoured by worms, and return to our native dust: but then this will be only for a time; for we shall surely at the last day be raised again, and “that which was sown in weakness, dishonour, and corruption, shall be raised in incorruption, power, and glory:” yes, “this mortal body shall be fashioned like unto Christ’s glorious body,” and, together with our souls, be made partaker of everlasting felicity. All that we have to be concerned about, is, to be ready for the change; to seek an interest in that adorable Saviour who died for us, and to get an experimental “knowledge of him in the power of his resurrection,” that, “being rendered conformable to his death, we may by any means attain the resurrection of the dead [Note: Philippians 3:10.].”

We condemn not the respect shewn to departed friends, when we consign them to the grave. The pomp and splendour indeed of some funerals are an insult, rather than an honour, to the putrefying remains of one who is paying the penalty of sin: but a modest respect is due to that, which lately was a temple of the living God, and which shall ere long be restored, in perfect purity, to the full enjoyment of his presence. Yet we need not be solicitous about this: let us only be anxious, whether for ourselves or others, to “fall asleep in Jesus;” and then, whether honoured or not in our funeral rites, we shall be raised, through him, to endless felicity and glory.]