The Burial of Jesus (John 19:38-42)
Quick Summary
John 19:38–42 records Jesus’ burial by Joseph of Arimathea and Nicodemus. These men, once secret disciples, step forward boldly to honor Jesus with a lavish burial. Their actions fulfill Scripture, show the courage that comes through the cross, and reveal that even in death, Jesus draws people to himself.
Introduction
The burial of Jesus often receives less attention than his crucifixion or resurrection, yet John devotes careful detail to it. Between the darkness of Good Friday and the joy of Easter lies this quiet but significant moment. Joseph of Arimathea and Nicodemus, both members of the Jewish leadership, risk reputation and security to give Jesus a dignified burial. What happens here is not a mere act of charity—it is theological testimony.
In these verses, John emphasizes Scripture fulfilled, the courage the cross awakens, and the hope already stirring beneath grief. Burial is not the end but the hinge between Jesus’ humiliation and his exaltation. For John’s readers, this passage answers questions about whether Jesus truly died, but more deeply, it shows that even in death, his mission continued to unfold with divine purpose.
Verse by Verse Breakdown of John 19:38–42 and Commentary
John 19:38 – Joseph of Arimathea Asks for the Body
John introduces Joseph of Arimathea as a secret disciple of Jesus who feared the Jewish leaders. Yet, moved by the crucifixion, he boldly petitions Pilate for Jesus’ body. This act fulfills Isaiah’s prophecy that the Suffering Servant would be “with a rich man in his death” (Isaiah 53:9).
The shift is striking. Where were the public disciples? Most had fled. But a man in hiding now steps forward. The cross has reversed roles—those once bold are gone, those once timid now emerge. John’s Gospel consistently portrays the cross as revelatory: when Jesus is lifted up, he draws even secret disciples into the open (John 12:32).
John 19:39 – Nicodemus Brings Spices
Nicodemus, who first visited Jesus by night (John 3), reappears in the daylight carrying an extravagant offering—about seventy-five pounds of myrrh and aloes. This would have been an extraordinary, even royal, burial gift. The one who once struggled to understand Jesus’ words about new birth now testifies in action.
Nicodemus’ costly gesture recalls Mary of Bethany’s anointing of Jesus in John 12:1–8, which foreshadowed burial. The fragrance of devotion that filled the house in Bethany now surrounds the tomb. Both point to Jesus as king, worthy of honor even in death.
John 19:40 – They Wrapped the Body with Spices
Following Jewish burial customs, Joseph and Nicodemus wrap Jesus’ body in linen with the spices. John emphasizes their reverence. Unlike criminals typically left unburied, Jesus is given dignity. Burial customs in first-century Judaism focused on cleansing, wrapping, and honoring the body—acts of love and faith in God’s promise of resurrection.
The care taken here contrasts with the shame of crucifixion. What Rome intended for dishonor becomes a moment of profound devotion. Even in defeat, Jesus’ body is treated as sacred. This anticipates the resurrection: the tomb cannot contain one so honored by God and by those who believe.
John 19:41 – The Garden Tomb
John notes that the tomb was in a garden near the crucifixion site and had never been used. These details are not incidental. A garden recalls Eden, the place of God’s first dwelling with humanity. Now, in another garden, the curse of death is confronted. Just as death entered through a tree in Genesis, life will emerge from a tomb in a garden through the cross.
The “new tomb” signals new creation. Jesus’ resurrection will inaugurate a fresh start for the world, a re-creation as radical as the first.
John 19:42 – Because It Was the Jewish Day of Preparation
The burial is hurried because the Sabbath is approaching, yet it is fitting. John emphasizes that this happens on the “day of preparation,” reminding readers that Jesus is the Passover Lamb. As lambs were being slaughtered for the feast, Jesus was crucified; now he is laid to rest as the true Lamb whose sacrifice covers sin (John 1:29; 1 Corinthians 5:7).
Burial here is both practical and theological. Practical because of Sabbath law; theological because God’s timing places Jesus as the Lamb whose death brings salvation.
Theological Significance
The burial testifies to Jesus’ true death—no swoon theory survives the care of Joseph and Nicodemus. But it also preaches theology. Jesus is honored like a king, fulfilling prophecy and setting the stage for resurrection. Those who once hid in fear now act in courage, showing how the cross transforms hearts. And the garden setting declares new creation has begun.
Meaning for Today
For Christians today, the burial invites us to ponder devotion in quiet faithfulness. We may not always stand in public pulpits, but like Joseph and Nicodemus, we can step forward in critical moments with courage and care. The burial also comforts us in grief: even in death, God’s purposes hold. Burial is not the end but the beginning of resurrection hope.
This passage also asks us to consider whether we, like Nicodemus, have moved from secrecy to boldness. The cross calls us out of shadows into public witness, even when it is costly.
FAQ
1. Why is Jesus’ burial important?
It confirms his true death, fulfills prophecy, and prepares for resurrection. Without burial, resurrection would lose its historical and theological weight.
2. Why did Joseph and Nicodemus step forward?
The cross drew them from secrecy into courage. Seeing Jesus’ death moved them to act boldly in devotion.
3. What is the significance of the spices?
The quantity indicates royal treatment. Jesus is honored as king, even in death.
4. Why does John emphasize the garden tomb?
The garden recalls Eden and points to new creation. Resurrection in a garden symbolizes restoration.
5. How does this connect to Passover?
Jesus’ death coincided with Passover preparations, portraying him as the true Lamb of God whose sacrifice brings salvation.
Works Consulted
Raymond Brown, John (AYB), vol. 2, pp. 938–946.
D.A. Carson, The Gospel According to John (PNTC), pp. 623–628.
Gail O’Day, John (NIB), vol. 9, pp. 853–857.
Craig Keener, The Gospel of John, vol. 2, pp. 1132–1142.
Andreas Köstenberger, John (BECNT), pp. 539–544.
