Luke 23:50
And, behold, there was a man named Joseph, a counsellor; and he was a good man, and a just:
Original Language Analysis
Cross References
Historical Context
The Sanhedrin was Judaism's supreme council, combining legislative, judicial, and executive authority under Roman oversight. Composed of chief priests (Sadducees), scribes (legal experts), and elders (aristocrats), it met in the Chamber of Hewn Stone in the Temple complex. Membership required wealth, education, and political connections. Joseph of Arimathea, as a bouleutēs, was part of this elite group, yet he 'had not consented to the counsel and deed of them' (v. 51)—he opposed Jesus's condemnation.
Matthew 27:57 adds that Joseph was 'a rich man' and 'Jesus's disciple,' while John 19:38 notes he was a disciple 'secretly for fear of the Jews.' This detail illuminates the precarious position of secret believers within the Sanhedrin. Nicodemus (John 3, 7:50-52) was another secret disciple on the council. Both risked everything by revealing their allegiance through Joseph's request for Jesus's body—they could be expelled from the Sanhedrin, excommunicated from the synagogue (John 9:22), and lose social standing and wealth.
Arimathea (Ἁριμαθαία) is likely Ramathaim-zophim, Samuel's birthplace (1 Samuel 1:1), about 20 miles northwest of Jerusalem in Judean hill country. Joseph's prominence in his home city and Jerusalem made his public association with the crucified Jesus all the more significant. His 'goodness and justice' enabled him to overcome fear and honor Jesus in death, fulfilling Isaiah 53:9: he made his grave with the wicked, and with the rich in his death.
Questions for Reflection
- How does Joseph's position on the Sanhedrin yet opposition to Jesus's condemnation illustrate the tension facing secret believers in hostile institutions?
- What does Luke's emphasis on Joseph being 'good and just' teach about the character required for courageous discipleship?
- How might Joseph's example encourage Christians in positions of influence within secular or hostile organizations?
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Analysis & Commentary
And, behold, there was a man named Joseph, a counsellor; and he was a good man, and a just. Luke introduces Joseph of Arimathea with behold (ἰδού, idou), calling attention to this significant figure's unexpected entrance. A man named Joseph (ἀνὴρ ὀνόματι Ἰωσήφ, anēr onomati Iōsēph)—the use of anēr (man) rather than anthrōpos (person) emphasizes his male status and standing, while "named Joseph" indicates he was a known figure.
A counsellor (βουλευτής, bouleutēs) identifies Joseph as a member of the Sanhedrin, the Jewish ruling council of 71 members who had just condemned Jesus to death. This makes his actions all the more remarkable. The word bouleutēs means a senator, councilor, or member of a deliberative assembly—a position of significant power and prestige in Jewish society. Joseph was a religious and political leader, part of the aristocracy.
Yet Luke immediately provides moral qualifications: he was a good man, and a just (ἀνὴρ ἀγαθὸς καὶ δίκαιος, anēr agathos kai dikaios). Agathos (ἀγαθός) means good, upright, honorable—describing moral character and virtue. Dikaios (δίκαιος) means righteous, just, innocent—the same word used for Christ Himself and for those justified by faith. This is the highest moral commendation Luke could give. Joseph's goodness and justice stood in stark contrast to the Sanhedrin majority who conspired to kill Jesus. The description prepares readers for Joseph's courageous action—his character equipped him to do what others feared.