Luke 23:50 kjv
And, behold, there was a man named Joseph, a counsellor; and he was a good man, and a just:
Luke 23:50 nkjv
Now behold, there was a man named Joseph, a council member, a good and just man.
Luke 23:50 niv
Now there was a man named Joseph, a member of the Council, a good and upright man,
Luke 23:50 esv
Now there was a man named Joseph, from the Jewish town of Arimathea. He was a member of the council, a good and righteous man,
Luke 23:50 nlt
Now there was a good and righteous man named Joseph. He was a member of the Jewish high council,
Luke 23 50 Cross References
| Verse | Text | Reference |
|---|---|---|
| Mt 27:57-58 | "When it was evening, there came a rich man from Arimathea, named Joseph... went to Pilate and asked for the body of Jesus." | Joseph, a rich man, takes Jesus' body. |
| Mk 15:43 | "Joseph of Arimathea, a respected member of the council, who was also himself waiting for the kingdom of God, took courage and went to Pilate..." | Joseph's status, hope, and boldness. |
| Jn 19:38 | "After this, Joseph of Arimathea, who was a disciple of Jesus, though a secret one for fear of the Jews, asked Pilate that he might take away the body of Jesus..." | Joseph as a secret disciple. |
| Lk 23:51 | "He had not consented to their decision and action. He came from Arimathea, a town of the Jews, who was waiting for the kingdom of God." | Joseph disagreed with the Sanhedrin. |
| Jn 3:1-2 | "Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews... came to Jesus by night..." | Another Jewish leader seeking Jesus. |
| Jn 7:50-51 | "Nicodemus, who had gone to him before... asked, 'Does our law judge a man without first giving him a hearing and learning what he does?'" | Nicodemus defends Jesus in council. |
| Isa 53:9 | "And they made his grave with the wicked and with a rich man in his death..." | Prophecy fulfilled by Jesus' burial. |
| Gen 6:9 | "Noah was a righteous man, blameless in his generation..." | Example of a righteous man in corrupt times. |
| Deut 6:25 | "And it will be righteousness for us, if we are careful to do all this commandment before the Lord our God..." | Obedience as source of righteousness. |
| Psa 1:6 | "For the Lord knows the way of the righteous, but the way of the ungodly will perish." | The Lord knows the righteous. |
| Prov 10:3 | "The Lord does not let the righteous go hungry, but he thwarts the craving of the wicked." | God cares for the righteous. |
| Eze 18:5-9 | "If a man is righteous and does what is just and right..." | Description of a righteous man in God's eyes. |
| Mic 6:8 | "He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?" | Definition of goodness and justice. |
| Mt 5:6 | "Blessed are those who hunger and thirst for righteousness, for they shall be satisfied." | Beatitude for seeking righteousness. |
| Rom 3:21-22 | "But now the righteousness of God has been manifested apart from the law... the righteousness of God through faith in Jesus Christ for all who believe." | Righteousness through faith. |
| Phil 3:9 | "And be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ..." | Righteousness is from Christ. |
| Tit 2:11-12 | "For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age..." | God's grace leads to righteous living. |
| Acts 4:5-7 | "The next day their rulers and elders and scribes gathered in Jerusalem, with Annas the high priest... and they set them in the midst and asked, 'By what power or by what name did you do this?'" | Example of Sanhedrin opposing God's work. |
| 1 Pet 3:12 | "For the eyes of the Lord are on the righteous, and his ears are open to their prayer..." | God hears the prayers of the righteous. |
| Eph 5:9 | "...for the fruit of light is found in all that is good and right and true." | Goodness as a fruit of light/Spirit. |
Luke 23 verses
Luke 23 50 Meaning
Luke 23:50 introduces Joseph of Arimathea as a man of significant stature and admirable character within the Jewish council (the Sanhedrin). This verse describes him as morally upright and spiritually aligned with God's standards, setting him apart from the majority of the council members who condemned Jesus.
Luke 23 50 Context
Luke 23:50 is situated within the immediate aftermath of Jesus' crucifixion and death. After Jesus breathes His last, the evangelist immediately shifts focus to the necessary steps for His burial, which was required by Jewish law before the Sabbath. Joseph of Arimathea steps forward as the pivotal figure in ensuring a proper burial for Jesus. The verse highlights Joseph's personal integrity and respected standing, setting him apart from the Sanhedrin's unanimous condemnation of Jesus described earlier in the chapter (Luke 22:66-71; 23:1). Historically and culturally, the Sanhedrin was the highest Jewish legal and religious authority, largely responsible for securing Jesus' condemnation. To be a "member of the council" yet also "good and righteous" implies a stark contrast with the prevailing sentiment and actions of the body he belonged to. Joseph’s character, particularly his uprightness, prepares the reader for the significant, bold action he will take next (asking Pilate for Jesus’ body), a move that carried considerable risk given the political climate.
Luke 23 50 Word analysis
- And behold (καὶ ἰδοὺ, kai idou): A common Lukan rhetorical device (e.g., Lk 1:20, 31, 38; 2:10). It draws immediate attention, signaling the introduction of someone or something significant. It builds anticipation for the character of Joseph.
- there was a man named Joseph (ἄνθρωπος ὄνομα Ἰωσὴφ, anthropos onoma Ioseph): Introduces Joseph of Arimathea, a distinct individual in the Gospel narratives. His name is of Old Testament significance, connecting to the prominent Josephs (patriarch and earthly father of Jesus).
- a member of the council (βουλευτὴς, bouleutēs): This Greek term specifically denotes a councillor or senator, a member of the Sanhedrin. The Sanhedrin was the supreme Jewish legislative and judicial body, typically composed of seventy-one elders, scribes, and chief priests. Membership indicated high social standing, wealth, and influence within Jewish society. This detail underscores Joseph's prominence and makes his later actions even more remarkable and dangerous.
- a good (ἀγαθὸς, agathos): This term describes intrinsic moral excellence, beneficial quality, and inherent goodness of character. It denotes one who is morally upright, virtuous, and benevolent in disposition. This word goes beyond merely following rules; it speaks to the state of one's heart and intentions. In contrast to "kalos" which can refer to external beauty or propriety, "agathos" signifies a deeper, foundational goodness that benefits others.
- and righteous (καὶ δίκαιος, kai dikaios): This refers to adherence to what is just, right, and morally proper in God's eyes. A "dikaios" person lives in conformity with divine law and standards, possessing integrity and acting justly. Combined with "agathos," this double description emphasizes Joseph's profound moral integrity. While "agathos" points to his inner disposition and benevolence, "dikaios" indicates his uprightness in conduct and his alignment with God's will, especially significant in a system that often prioritized external legalism.
Words-group by words-group analysis
- a man named Joseph, a member of the council: This phrase establishes Joseph's identity and his powerful societal position. He is not a minor, anonymous figure but someone significant within the Jewish establishment, setting the stage for his impactful actions. This immediately differentiates him from ordinary people following Jesus.
- a good and righteous man: This compound description of Joseph's character is profoundly important. "Good" (agathos) suggests a benevolent and intrinsically virtuous disposition, while "righteous" (dikaios) indicates conformity to God's holy standards, embodying justice and integrity. In Luke's narrative, this moral purity highlights a remarkable contrast, as it precedes the statement that he "had not consented to their decision and action" (Lk 23:51) regarding Jesus. This characterization serves to redeem, in part, the representation of Jewish leadership by showing that not all council members shared the malicious intent or judgment against Jesus. It also sets a moral precedent for his future actions regarding Jesus' burial.
Luke 23 50 Bonus section
- Joseph of Arimathea is explicitly mentioned as "waiting for the kingdom of God" in Luke 23:51 and Mark 15:43, a detail that perfectly aligns with and explains his "good and righteous" character. This hope for God's redemptive reign indicates a deep spiritual understanding and devotion, a stark contrast to many contemporary religious leaders who opposed Jesus' claim to Messiahship.
- John's Gospel (19:38) further reveals that Joseph was "a disciple of Jesus, though a secret one for fear of the Jews." Luke’s description of his good and righteous character lays the groundwork for understanding how such a man, despite fear, would eventually find the courage to perform an act of immense devotion. His quiet virtue eventually led to a public act of service to the very person his peers condemned.
- The fact that a Sanhedrin member provides a tomb for Jesus potentially fulfills Isaiah 53:9 ("And they made his grave with the wicked and with a rich man in his death"), adding another layer of prophetic significance to Joseph's action and character. Luke often highlights figures of integrity within oppressive or challenging systems.
Luke 23 50 Commentary
Luke 23:50 provides a succinct yet powerful introduction to Joseph of Arimathea. Describing him as "a member of the council" (the Sanhedrin) establishes his authority and standing, while simultaneously underscoring the spiritual blindness and injustice of the majority of that body. His designation as "a good and righteous man" is highly significant, portraying him as a person of true moral excellence and adherence to God's will, standing in stark contrast to the corrupted legal and religious leadership that condemned Jesus. This unique moral integrity prepares the reader for his next courageous action: openly seeking Jesus' body for burial, despite the danger of such an act and the scorn it might invite from his peers. Joseph demonstrates that even within deeply flawed systems, individuals committed to truth and goodness can emerge and act for divine purposes. He is an example of quiet faith that finds its moment to act boldly in integrity, a counterpoint to the powerful but unrighteous.