LECTURE CXXXI. LUKE XXIII. 50-56. 66 And, 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. 52. This man went unto Pilate, and begged the body of Jesus. 53. And 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. 54. And that day was the preparation, and the Sabbath drew on. 55. And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid. 56. And they returned, and prepared spices and ointments; and rested the Sabbath-day according to the commandment." HAVING, in the last lecture, contemplated the amazing event of Christ's death, we are now to consider the circumstances of his burial. Let us endeavour, by divine assistance, to do so with suitable feelings. Our Lord expired about the ninth hour of the day, that is, about three o'clock in the afternoon. Now, there was an express enactment in the law of Moses against the bodies of executed persons being left exposed all night: "If a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree" (the usual practice of the Jews was first to stone the criminal to death, and then to hang up his body), "his body shall not remain all night upon the tree, but thou shalt in any wise bury him that day (for he that is hanged is accursed of God), that thy land be not defiled, which the Lord thy God giveth thee for an inheritance."* And here it is proper to observe what is stated in John xix. 31, 66 The Jews, therefore, because it was the preparation, that the bodies should not remain upon the cross on the Sabbath-day (for that Sabbath-day was an high day), besought Pilate that their legs might be broken, and that they might be taken away." In addition to the express law, which was applicable to * Deut. xxi. 22. every day of the week, a strong reason for the immediate removal of these bodies was, that the next day was the seventh day of the week, or the Jewish Sabbath, and that, too, a more than ordinarily solemn Sabbath, as it was the Sabbath in the passover week, when such a multitude were assembled at Jerusalem from every quarter, and the Sabbath on which was presented the sheaf of the first-fruits. John then gives an account of the breaking of the legs of the two malefactors, and of the piercing of Christ's side with the spear, which we formerly noticed. What the enemies of Christ would have done had all his friends stood aloof, we cannot tell; but as, on other occasions, some of those who are in some way connected with those who have suffered, generally interpose, so it was here. Joseph of Arimathea was the first to come nobly forward to care for the dead body of the Redeemer; and, as the Jewish Sabbath would commence at sunset, after which no work could lawfully be done, there was no time to lose. “After this," according to John, that is, after Christ's side was pierced with the spear; or, according to Matthew, "when the even was come," the word "even" being used with considerable latitude, and what they called the first evening, including the latter part of the time during which the sun was declining-Joseph stood forward in the most commendable way. We are furnished, in a few words, with a very distinct account of several particulars of this man's history and character, which it is proper to mark: "And, behold, there was a man named Joseph, a counsellor." Some* think that the title of "counsellor" implies that Joseph was one of those whom Pilate consulted in the management of the affairs of his province, and especially in judging causes. Another opinion is, that Joseph was one of a select number that were consulted by the high priest. But the most common idea is, that Joseph belonged to the sanhedrim, or supreme Jewish council of seventy. At all events, it is stated afterwards that he was a member of a council who had condemned Christ. Mark+ styles him " an honourable counsellor;" where the word "honourable seems to be employed, not as a usual complimentary epithet to whatever * Dr Macknight, &c. + Lightfoot on Mark says, "He was a priest, and one of that sacerdotal bench." + Mark xv. 43. Εὐσχημων βουλευτης. person might hold that office, but as intended to intimate that he was a peculiarly respectable man. On one occasion, our Lord's enemies put the question in a tone of malicious triumph, "Have any of the Pharisees, or of the rulers, believed on him?" It is true that the great majority of men of note rejected him at first, and continued to do so; and in general, "not many wise men after the flesh, not many mighty, not many noble are called." It was no sufficient objection to Christ that the self-righteous, the worldly, and the prejudiced, rejected him. It was enough if the humble and simple hearted believed. Some of the rulers, however, did indeed receive Christ; we are sure that this was the case with Joseph and Nicodemus. Nor, as containing a testimony to Jesus Christ, however unsatisfactory as to the persons themselves, are we to overlook what John* says, after speaking of the general unbelief of the Jews: "Nevertheless, among the chief rulers also," or, even among the chief rulers," many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue; for they loved the praise of men more than the praise of God." Matthew† tells us that this Joseph was rich man." Wealth is a great snare, and, by its abuse, proves a great curse to many. Yet it is " price put into a man's hand to do good". -an opportunity of much usefulness; and it is well indeed when it is used for the honour of Christ. a a Luke farther designates Joseph as "a good man, and a just." These two words may be intended to express general excellence of religious and moral character; or, if we are to distinguish nicely between them, "good" may signify benevolent, and "just" may signify upright, though this latter word often includes conscientious strictness in religious duties. These features combined form a truly amiable and respectable character; and this character we should all study to attain, and constantly to exemplify. Such was Cornelius; for he was a devout man, and one that feared God with all his house, who gave much alms to the people, and prayed to God always;" and, brought to the faith of Christ, he became an eminent disciple. 66 Verse 51: "The same had not consented to the counsel and deed of them," that is, of the rest of the counsellors who condemned Christ to death. Whoever consents to any bad measure, either by voting for it, or silently agreeing to it, * John xii. 42. Matt. xxvii. 57. or not endeavouring to prevent it, is guilty, and chargeable with the result, though he do not propose it, or speak in its support, or assist in carrying it into execution. The high priest and others who took the lead in compassing Christ's death, were eminently guilty; but his blood was on all who went along with them, or who did not try to prevent the crime. Saul of Tarsus was guilty of murder, both when he stood by "consenting unto Stephen's death," and keeping the raiment of them that slew him; and when "the saints were put to death," "he gave his voice," or vote, "against them." It becomes judges to be especially careful not "to decline with many to wrest judgment;" and in every case where it is in any way applicable, the warning of the wise man should be scrupulously attended to: "If sinners entice thee, consent thou not." What attempts Joseph may have made in Christ's favour we know not, though the account given of his character justifies the belief that he not only did not vote against him, but tried to save his life. It is probable that Joseph and Nicodemus,* finding all their remonstrances vain, declared their dissent from what was going on, and withdrew from the council before the sentence was passed; for Markt says, They all," that is, all the counsellors who were present, "condemned Jesus to be guilty of death." It is a relief to the consciences of individual members of deliberative bodies to have the opportunity of signifying their disapprobation of decisions which they consider wrong; and the blame and evil consequences of bad measures are not to be imputed to those who dissent from them and protest against them. 66 Luke mentions that this Joseph was of Arimathea, a city of the Jews." This is understood to have been the same city which was called Ramah, and Ramathaim Zophim, in the mountainous country of Ephraim-the birthplace and usual residence of Samuel. As Joseph was a common name among the Jews, it is usual to call the person in question Joseph of Arimathea. "Who also himself waited for the kingdom of God;" for the kingdom, or reign, of God, that is, for the establishment of the new dispensation of religion under Messiah, according to the Old Testament prophecies. He waited for this in earnest and believing expectation, and was looking for it about this time. Thus, Simeon is said to have been "a just and devout man, waiting for the consolation 1 Sam. i. 1, vii. 17. * See John vii. 50. Mark xiv. 64. 66 of Israel;" and thus Anna, the prophetess, "spake of Jesus to all them that looked for redemption in Israel."* The evangelist Johnt is still more explicit, and says that Joseph was a disciple of Jesus"- -one who had learned of him and embraced his doctrine; but he subjoins this qualification, that he was a disciple "secretly, for fear of the Jews." This was a sinful weakness, though now he rose nobly above it. So some true Christians are, doubtless, deficient in courage; yet they improve in this respect. It sometimes happens, too, that those whose courage has failed them in slight dangers and difficulties, have been enabled to show themselves very bold on great and peculiarly trying occasions. It is sometimes seen, likewise, that those who are considered chief men fail, while the feeble are bold as a lion. Thus it now was with the apostles on the one hand, and Joseph on the other. There is something at once very humbling and very encouraging in this. All are dependent on God for strength according to their day. Let the strongest trust solely in him. And let no child of God despond, but let the weakest look to God, and he “shall be holden up, for God is able to make him stand." These remarks, however, must not be abused to encourage indecision and cowardice. Let us beware lest, if we do not confess Christ now, he do not confess us before his heavenly Father. If we have hitherto been irresolute, let us feel it to be our duty to rise superior to our fears, and to be "strong in the faith, giving glory to God." As for Joseph, he was a sincere disciple; and, however irresolute he was before, he now stands forth, in a conspicuous way, to show his regard for Christ. “This man went unto Pilate, and begged the body of Jesus." Mark says, "He went in boldly unto Pilate:" and it certainly required much courage in Joseph thus to expose himself to the displeasure of the Jewish rulers. In this he pursued the right course, as he did not attempt to seize the body surreptitiously, or violently, in defiance of lawful authority, but acknowledged the power of the civil magisstrate. As for the Romans, they often left the dead bodies of persons who had been executed, to hang till they wasted away, or were devoured by birds of prey; and they, probably, would have given themselves no concern in this instance. As for the unbelieving Jews, had the business been left till they took it up, they might have savagely insulted the dead body of Christ, and certainly would not have John xix. 38. * Luke ii. 25-38. |