Nicodemus and the Burial of Jesus
The Role of Nicodemus in the Burial of Jesus
Nicodemus, a Pharisee and member of the Sanhedrin, is first introduced in the Gospel of John as visiting Jesus by night to learn more about his teachings (John 3:1-21). He is later mentioned as defending Jesus in the Sanhedrin (John 7:50-52) and finally as participating in the preparation for Jesus' burial, alongside Joseph of Arimathea (John 19:39) [1].
The Gospel of John records that Nicodemus brought a mixture of myrrh and aloes, weighing about 100 pounds, to be used in the burial of Jesus. Together, Joseph and Nicodemus took Jesus' body, wound it in linen clothes with the spices, and laid it in a new tomb in a nearby garden (John 19:39-42) [7]. The quantity of spices brought by Nicodemus is notable, as it indicates his wealth and devotion to Jesus [4].
The actions of Nicodemus and Joseph of Arimathea are seen as a fulfillment of Old Testament prophecies and types. For example, the fact that Jesus' body was not broken is seen as a fulfillment of the Passover lamb typology (John 19:36) [8]. The burial of Jesus is also understood as a demonstration of the reverence and care with which his followers treated his body.
In the patristic tradition, Nicodemus is often seen as a symbol of the secret disciples of Jesus. Augustine notes that the first three evangelists (Matthew, Mark, and Luke) do not mention Nicodemus, while John does, highlighting the different emphases of the four Gospels [2]. The apocryphal "Gospel of Nicodemus" (also known as the "Acts of Pilate") presents a more elaborate account of Nicodemus' role in defending Jesus and witnessing his resurrection, although this text is not considered canonical [5, 6].
The burial of Jesus, in which Nicodemus played a significant role, is understood by various Christian traditions as an important aspect of the Paschal mystery. In the Eastern Orthodox tradition, John Chrysostom emphasizes the significance of the burial as a demonstration of Jesus' humanity and the reverence with which his followers treated his body [8]. The Catholic tradition, as represented by Thomas Aquinas, also emphasizes the importance of the burial in the overall narrative of Jesus' life, death, and resurrection [9].
The actions of Nicodemus, alongside Joseph of Arimathea, demonstrate a courageous and generous devotion to Jesus, even in the face of potential persecution and ridicule. As one commentary notes, their actions "joined with His professed disciples" in a demonstration of solidarity and reverence for Jesus [3].
The burial of Jesus, facilitated in part by Nicodemus, is a pivotal moment in the Gospel narrative, setting the stage for the events of Easter morning. The reverence and care shown to Jesus' body by Nicodemus and Joseph of Arimathea underscore the significance of the incarnation and the dignity of Jesus' humanity.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Nicodemus — The people is victor, a Pharisee and a member of the Sanhedrin. He is first noticed as visiting Jesus by night (John 3:1-21) for the purpose of learning more of his doctrines, which our Lord then unfolded to him, giving prominence to the necessity of being "born again." He is next met with in the Sanhedrin (7:50-52), where he protested against the course they were taking in plotting against Christ. Once more he is mentioned as taking part in the preparation for the anointing and burial of the body of Christ (John 19:39). We hear nothing more of him. There”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. XXIII.--OF THE QUESTION WHETHER THE FIRST THREE EVANGELISTS ARE QUITE IN HARMONY WITH JOHN IN THE ACCOUNTS GIVEN OF HIS BURIAL. (part 1): 60. Matthew proceeds thus: "And when Joseph had taken the body, he wrapped it in a clean linen cloth, and laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed."[6] Mark's version is as follows: "And he bought fine linen,[7] and took Him down, and wrapped Him in the linen, and laid Him in a sepulchre which was hewn out of ”
- Song of Solomon (Presbyterian) “Jamieson, Fausset & Brown on Song of Solomon 6 (introduction): Historically, at Jesus Christ's crucifixion and burial, Joseph of Arimathea, and Nicodemus, and others, joined with His professed disciples. By speaking of Jesus Christ, the bride does good not only to her own soul, but to others (see on Sol 1:4; Mal 3:16; Mat 5:14-16). Compare the hypocritical use of similar words (Mat 2:8).”
- John (Baptist/Reformed) “John Gill on John 19:39: And there came also Nicodemus,.... To the cross, at the same time as Joseph did; who, whether they were brethren, as some conjecture, and met here by consent, since one prepared one thing, and another, for the interment of Christ, is not certain. This Nicodemus is thought to be the same with Nicodemus ben Gorion, the Talmudists speaks of, who, they say (u), was one of the three rich men in Jerusalem; as this appears to be a rich man, from the large quantity of myrrh and aloes he brought with him, and which must be very costly. Moreover, they say (w), that he had anothe”
- Schaff ANF/NPNF (Patristic) “ANF Vol 8: Twelve Patriarchs, Excerpts, Epistles, Apocrypha, Decretals — Chap. 15.--Nicodemus says: O children of the inhabitants of Jerusalem, the prophet Helias went up into the height of heaven with a fiery chariot, and it is nothing incredible if Jesus too has risen; f (part 2): of me, therefore, by the hand, he raised me, saying, Fear not, Joseph. Thereafter, embracing me, he kissed me, and said, Turn thyself, and see who I am. Turning myself, therefore, and looking, I said, My lord, I know not who thou art. He says, I am Jesus, whom thou didst bury the day before yesterday. I say to him,”
- Schaff ANF/NPNF (Patristic) “ANF Vol 8: Twelve Patriarchs, Excerpts, Epistles, Apocrypha, Decretals — CHAP. 15.--And Nicodemus stood up, and stood before the Sanhedrin, saying: You say well;(5) you are not ignorant, you people of the Lord, of these men that come down from Galilee, that they fear God, (part 3): Joseph said: Ask. And Annas and Caiaphas having taken the law, made Joseph swear, saying: Give glory to the God of Israel, and give Him confession; for Achar being made to swear by the prophet Jesus,(3) did not forsware himself, but declared unto him all, and did not hide a word from him. Do thou also accordingly n”
- Schaff ANF/NPNF (Patristic) “ANF Vol 9: Gospel of Peter, Diatessaron, Origen's Commentaries — LUKE XXIII. (part 9): and Pilate gave him leave. He came therefore, and took the body of Jesus. 39 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. 40 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. 41 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. 42 There laid they Jesus therefore be”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: have seemed unworthy of credit, he brings Moses to help him, and saith, that neither did this come to pass without a purpose, but was written before of old. And this is the meaning of the words, “A bone of Him shall not be broken.” Again he confirms the Prophet’s words by his own witness. “These things,” saith he, “I have told you, that ye might learn that great is the connection of the type with the reality.” Seest thou what pains he takes to make that believed which seemed to be matter of reproach, and bringing shame? For that the soldier should i”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Way in Which Christ Is in This Sacrament, Art. 8: Article: Whether Christ's body is truly there when flesh or a child appears miraculously in this sacrament? I answer that, Such apparition comes about in two ways, when occasionally in this sacrament flesh, or blood, or a child, is seen. Sometimes it happens on the part of the beholders, whose eyes are so affected as if they outwardly saw flesh, or blood, or a child, while no change takes place in the sacrament. And this seems to happen when to one person it is seen under the species o”