Luke 23:52
in Luke 23He went to Pilate to ask for the body of Jesus.
BSB
The same verse in ASV and KJV ▾
ASV
this man went to Pilate, and asked for the body of Jesus.
KJV
This man went unto Pilate, and begged the body of Jesus.
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This verse in Luke 23
Commentary
13 notes on this verseHe approached Pilate and asked for the body of Jesus. Joseph, indeed, was of great dignity in the world, but he is praised for having greater merit before God, so that by the righteousness of his merits he was worthy to bury the Lord's body, …
The record, by era
The Church Fathers5 voices
(de Con. Ev. lib. iii. c. 22.) Now John says, that Joseph was a disciple of Jesus. Hence it is also here added, Who also himself waited for the kingdom of God. But it naturally causes surprise how he who for fear was a secret disciple should have dared to beg our Lord's body, which none of those who openly followed Him dared to do; for it is said, This man went unto Pilate, and begged the body of Jesus. We must understand then, that he did this from confidence in his rank, by which he might be privileged to enter familiarly into Pilate's presence. But in performing that last funeral rite, he seems to have eared less for the Jews, although it was his custom in hearing our Lord to avoid their hostility.
Now mystically, the just man buries the body of Christ. For the burial of Christ is such as to have no guile or wickedness in it. But rightly did Matthew call the man rich, for by carrying Him that was rich he knew not the poverty of faith. The just man covers the body of Christ with linen. Do thou also clothe the body of Christ with His own glory, that thou mayest be thyself just. And if thou believest it to be dead, still cover it with the fulness of His own divinity.
A commentator
Ephrem the SyrianCOMMENTARY ON TATIAN'S DIATESSARON 21.20 · Written before 373.
proposed
Mary stands for Eve, and Joseph stands for another Joseph. He who asked for his corpse was also named Joseph. The earlier Joseph was a righteous man who did not denounce Mary publicly. The other one was also a righteous man because he did not …
Someone might say of last Sunday's sermon, in which we preached that there was no less glory in Joseph's grave receiving the Lord than in holy Mary's womb begetting him, "What comparison can there be between the womb and the grave, since the one brought …
Let us see, then, what happens to the Lord's body after they take it down from the cross. Joseph of Arimathea, a righteous man, as the Evangelist says, took it and buried it in his new tomb in which no one had ever been laid. …
7 more voices on this verse
The Medieval Church3 voices
He describes him from his constancy, when he adds: This man went to Pilate and asked for the body of Jesus: and this indeed he did with great constancy, fearing neither the ferocity of the Gentiles nor the malice of the chief priests, since, in …
So then being fitted by the righteousness of his works for the burial of our Lord's body, he was worthy by the dignity of his secular power to obtain it.
Joseph had not revealed himself before, but now he does a praiseworthy deed. Despite being a member of the council and a wealthy man, he boldly asks for the body of a Man who was crucified as a rebel and insurrectionist, and pays no attention …
The Puritans and the Awakening2 voices
This man went unto Pilate,.... Mark says, he went "boldly" to him; See Gill on Mar 15:43. and begged the body of Jesus; knowing he was dead; that he might bury it, as the Ethiopic version adds, and prevent its being inferred with the two malefactors, or abused by the mob.
Christ Accused and Insulted. 1 And the whole multitude of them arose, and led him unto Pilate. 2 And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Cæsar, saying that he himself is Christ a King.
quarantine:scripture (2026-07-29) — scripture-overlap:87%@v1-3
The Nineteenth Century2 voices
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition) (1858)
We know nothing of Joseph except what is here told us. In no part of the Acts or Epistles, do we find any mention of his name. At no former period of our Lord's ministry, does he ever come forward. We cannot explain his reason for not openly joining the disciples before this time. But here, at the eleventh hour, this man is not afraid to show himself to be one of our Lord's friends. At the very time when the apostles had forsaken Jesus — Joseph is not ashamed to show his love and respect.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition) (1858)
proposed
We know nothing of Joseph except what is here told us. In no part of the Acts or Epistles, do we find any mention of his name. At no former period of our Lord's ministry, does he ever come forward. We cannot explain his reason for not openly joining the disciples before this time. But here, at the eleventh hour, this man is not afraid to show himself to be one of our Lord's friends. At the very time when the apostles had forsaken Jesus — Joseph is not ashamed to show his love and respect. Others had confessed Him while He was living and doing miracles. It was reserved for Joseph — to confess Him when He was dead. The history of Joseph is full of instruction and encouragement. It shows us that Christ has friends of whom the Church knows little or nothing — unknown friends who in real love and affection, are second to none. It shows us, above all, that events may bring out grace in quarters where at present we do not expect it; and that the cause of Christ may prove one day to have many supporters, of whose existence we are at present not aware. These are they whom David calls "hidden ones" — and Solomon compares to a "lily among thorns." (Psalm 83:3; Canticles 2:2.) Let us learn from the case of Joseph of Arimathea, to be charitable and hopeful in our judgments. All is not barren in this world — when our eyes perhaps see nothing. There may be some latent sparks of light — when all appears dark. Little plants of spiritual life — may be existing in some remote congregations, which the Father Himself has planted. Grains of true faith may be lying hidden in some neglected English parish, which have been placed there by God. There were seven thousand true worshipers in Israel — of whom Elijah knew nothing. The day of judgment will bring forward men who seemed last — and place them among the first! (1 Kings 19:18.)
The words behind it
9 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| οὗτος | houtos | He | G3778 → | 1381 times |
| προσελθὼν | proselthon | having gone | G4334 → | 86 times |
| τῷ | to | <the> | G3588 → | 19766 times |
| Πιλάτῳ | pilato | to Pilate | G4091 → | 55 times |
| ᾐτήσατο | etesato | asked [for] | G154 → | 70 times |
| τὸ | to | the | G3588 → | 19766 times |
| σῶμα | soma | body | G4983 → | 142 times |
| τοῦ | tou | <the> | G3588 → | 19766 times |
| Ἰησοῦ. | iesou | of Jesus. | G2424 → | 908 times |
οὗτοςHe
houtosG3778 →1381 times
προσελθὼνhaving gone
proselthonG4334 →86 times
τῷ<the>
toG3588 →19766 times
Πιλάτῳto Pilate
pilatoG4091 →55 times
ᾐτήσατοasked [for]
etesatoG154 →70 times
τὸthe
toG3588 →19766 times
σῶμαbody
somaG4983 →142 times
τοῦ<the>
touG3588 →19766 times
Ἰησοῦ.of Jesus.
iesouG2424 →908 times
A shaded row is a word that stands 400 times or fewer in the Bible.
Where this verse is studied
On this page
About Luke

This page draws on 12 works. Open the list of works
This page draws on Ambrose of Milan, Catena Aurea by Aquinas; Augustine of Hippo, Catena Aurea by Aquinas; Bede, On the Gospel of Luke; Bede, Catena Aurea by Aquinas; Bonaventure, Commentary on Luke, Chapter 23; Ephrem the Syrian, COMMENTARY ON TATIAN'S DIATESSARON 21.20; J.C. Ryle, Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition); John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Maximus of Turin, SERMON 39.1; Maximus of Turin, SERMON 78.2 and Theophylact of Ohrid, Commentary on Luke.
