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Home , John 19, Joseph of Arimathea

THE OF JOHN Small Group Discussion Guide Text: :38-42

Theme/ Big Idea: Secret disciples become loyal servants worshiping their king.

Context/ Background Information: After dies on the cross, John focuses on the profound change Jesus' death and resurrection produce. John's purpose in writing is so that we believe (John 19:35, 20:31). His aim is saving . Therefore, John regularly presents his audience with a contrast between those who believe and those who do not and calls for a decision by the reader. In John 19:38-42, John presents an example of genuine transformative faith in two disciples who courageously align themselves to Jesus at his death. While everyone else turns away from Jesus, John shows us two disciples who turn towards him, moving from secret disciples to loyal servants. Both their courageous alignment and the royal treatment of Jesus' body indicate Jesus' infinite worth and kingly rule.

SECRET DISCIPLES BECOME LOYAL SERVANTS All four mention of . Matthew, Mark, and Luke give additional details not included by John. When taken together, we see Joseph was a wealthy man from Arimathea (Matt 27:57), a respected member of the Jewish ruling council —the (:43), a "good and righteous man," and one who disagreed with the Sanhedrin's "decision and action" towards Jesus (:50-51). The Sanhedrin was made up of both (chief priests) and (scribes) and were the religious leaders who decided to arrest and kill Jesus.

Both Mark and Luke say Joseph was a man "looking for the Kingdom of God" (Mark 15:43; Luke 23:51). This suggests he was anticipating the coming and wanted to live his life under the rule and reign of God. Matthew and John summarize it simply, saying, "he was a of Jesus." By all accounts, Joseph was a prominent, well-respected, honorable man in good standing with the Sanhedrin, and he was also a disciple of Jesus.

John adds the distinct phrase, "but secretly for fear of the Jews," meaning his discipleship was concealed or hidden. This phrase, or a variation of it, comes up several times in the as John draws attention to those who say they follow Jesus but for fear of the cost to their reputation or social life, they conceal their commitment or abandon him altogether (:13; 9:22; 12:42-43). The reason often given for why they conceal their faith is because they love the praise and approval of men rather than God (:43). Here in verse 38, John says something different about Joseph. John highlights the fact that Joseph used to conceal his discipleship. But now, despite great cost to himself, Joseph publicly aligns himself with Jesus.

Mark says Joseph "took courage and went to Pilate and asked for the body of Jesus" (Mark 15:43). This means Joseph dared to go or risked going. As a member of the Sanhedrin, Joseph would have certainly known of the plot to remove anyone associating with Jesus from the synagogue (:22). He would have also known of the plot to kill Jesus (:18; 7:1) and persecute his followers (:2). And yet, Joseph publicly aligns himself with Jesus. Joseph courageously risked his "respected" status as a member of the Sanhedrin, risked being put out of the synagogue, risked persecution, and risked possible death.

Joseph's allegiance has shifted. What was once secret now culminates in public commitment. Joseph risked every earthly treasure he knew for the Treasure of Heaven, Jesus. He is not concerned with losing his status among the Sanhedrin. Nor is he concerned with the glory and praise of man (John 12:42-43). Instead, he looks to the cross and to his Savior, who bled and died on his behalf.

Joseph is not alone in his public faith. John also highlights and his transition from timid faith to public disciple. John is the only Gospel writer who mentions Nicodemus. Here again, we have one of the religious leaders, "a man of the Pharisees…[and] ruler of the Jews," which means he was a member of the Sanhedrin (:1). Like Joseph, Nicodemus also objected to the decisions and actions of the Sanhedrin, of which he was a member (John 7:50-52). And like Joseph, Nicodemus initially "came to Jesus" asking questions about the Kingdom of God.

Every time John mentions Nicodemus, he points out that Nicodemus came to Jesus by night, secretly under cover of darkness (John 3:1). John emphasizes that secrecy once again in verse 39, saying that Nicodemus came "to Jesus by night."

Here again, we have a member of the religious elite, initially concerned about losing his status and position. And yet upon Jesus' death, like Joseph, Nicodemus publicly aligned himself with Jesus unconcerned for the cost to himself or his reputation. Like , Nicodemus risked everything he ever knew for the sake of Jesus.

Both Joseph and Nicodemus display what a gospel transformed life looks like. It begins with propositional assent. The Spirit uses the truth of the gospel to pierce our hearts, open our eyes, and illuminate our minds. In doing so, he reveals that we are far more sinful than we dared believe, and yet far more loved than we could ever imagine. This leads to personal allegiance. It is an inner heart change that works its way outward into life change.

Calvin rightly asks, what gave these men such heroic courage?(1) Why did they not step forward with Jesus' teaching, or with Jesus signs? The answer is the cross. It was the death of Jesus that made the difference in their lives. Specifically, they saw the sacrificial death of Jesus on their behalf. It was Jesus' humility that conquered their pride. It was his death that melted their love for approval and status. These men discovered the "treasure hidden in a field," and they sold all they had for it (Matt 13:44).

Whether it is outright persecution or subtle opposition, aligning one's self to is always costly. But John intends for us to learn from these men and be encouraged. Rather than value safety, security, comfort, or the approval of man, these men valued Jesus. They saw Jesus as worth infinitely more than the treasures of earth. In that moment, their love for lesser treasures was replaced by the greater treasure of Jesus, and it led to action, reverence, and worship. And in that moment, they found the true freedom Christ offers. Staring squarely at the cross and seeing Jesus' love, acceptance, and grace for them, they no longer worried about the approval of man or even their own approval of themselves.

THOSE LOYAL SERVANTS HONOR THE KING Interestingly, as it so often does, love leads to action. True faith starts small, like a mustard seed, yet it always blooms for the world to see. Whether it is allegiance, loyalty, or love, we are talking about worship, and in this text, we see two men willing to sacrifice everything they value on earth for the Treasure of Heaven, Jesus. This shift in allegiance leads to action. These secret disciples become loyal servants celebrating and venerating the True King of Heaven. How do we know they saw him as king? We see it in the details of how they buried Jesus.

The details John provides all indicate that Jesus received a burial befitting an honorable and righteous king. (2) John says Nicodemus brought "a mixture of and aloes." Both of these are costly and luxurious sweet-smelling incense used in worship and burial. The volume of what Nicodemus brought, 75lbs, was extraordinarily lavish and indicates a royal burial. The amount is so excessive some scholars wonder if John is exaggerating.(4) But what John wants his audience to see is that Nicodemus is lavishly honoring Jesus as king.

Interestingly, there are only two other occasions where expensive sweet-smelling spices were brought to Jesus. The first was when he was born, and the three wise men entered on the hunt for the "king of the Jews," "the ruler," and "shepherd of Israel." They brought the spices in order to "worship him" (Matt 2:2, 6, 11).

The second time was when Mary anointed Jesus with an excessive and lavish amount of costly and rare perfume (John 12:1-3). In contrast to the religious leaders who desperately wish to keep a grip on power and willingly sacrifice anything to keep it, Mary gives up everything, humbling herself to the position of a servant in an effort to honor Jesus. In all three instances, whether at his birth, in his life, or at his death, the action of bringing excessive and costly sweet-smelling spices to Jesus is a clear statement that Jesus is king, and he is of infinite worth. It always indicates his royalty and their worship. No doubt, John intends for his readers to remember this fact.

Typically, the Roman custom was to leave bodies on the cross to rot. But with approaching, the Jews would have typically buried sinners and criminals in a separate location for defiled bodies. Sometimes in mass graves, sometimes in the dump outside the city. This was done because it was believed that their bodies would contaminate the bodies of those already in the tomb.

None of that happens in Jesus' burial. Instead, Jesus is wrapped in "linen cloths" (something reserved for the honorable and righteous, not the defiled or criminal), and he was buried in a new garden tomb (John 19:40-41).(3) The fact that it was a new tomb set in a garden indicates wealth and heightens the sense of prominence (John 19:41).(4) Mark goes further, indicating that Joseph buried Jesus in his "own" family tomb (Matt 27:60). Here again, Joseph is not afraid to identify with Jesus, count him as family, or have Jesus be identified with his family. But this is also an indication that Jesus' burial was in a place of prominence, fulfilling 53:9. This man who had no place to lay his head, who was scorned and rejected by his own, was buried among the rich.

No doubt, John also wants us to see an allusion to the first garden where death entered the world through the first Adam. Now, in this second garden, death will be defeated by the last Adam. In the first garden, death reigned over man. In the second garden, the king reigns over death for man. In the first garden, man rebelled against God, and it led to death. In the second garden, the king obeyed to death, and it leads to life.

Joseph and Nicodemus honored Jesus when it was a costly thing to do. Even more remarkable, they honored Jesus "when He was a lifeless corpse, and to all appearance could do nothing for" them.(5) In other words, they did not have the full picture of Jesus and his supernatural resurrection from the dead, and yet they still honored him at great cost to themselves. If they saw his infinite worth and honored his dead body in such an extravagant way, how much more ought we see his infinite worth and honor his resurrected body? They were willing to sacrifice everything at the death of King Jesus; how much more ought we sacrifice everything for our resurrected king?

Quotes To Consider: • "Open sin kills its thousands, but the fear of man its tens of thousands." —J. C. Ryle

Discussion Questions: 1. John says Joseph of Arimathea "was a disciple of Jesus" but had concealed his faith "for fear of the Jews." What was everyone fearful of based on John 5:18, 7:1, 7:13, 9:22, 12:42, and John 16:2? 2. According to John 12:43, what is the primary motive for why many concealed their faith? 3. Do you find it hard to express your faith in Jesus? Why do you think that is? Are any of your reasons rooted in the fear or praise of man? 4. Who are Joseph of Arimathea and Nicodemus? What do they have in common? What did they risk by requesting Jesus' body, by aligning themselves with Jesus, and by handling a ceremonially unclean body? What do they see as their gain? How does Paul communicate the same sentiment in Philippians 3:7-8? 5. What do their actions say about their previously secret faith and their love for Jesus? 6. What seems to be the turning point for these men in this text? What are they forced to see and ponder? How does Jesus describe the Kingdom of God in Matthew 13:44, and how is it similar to the actions of these men? 7. When there is a conflict between your allegiance to Jesus or your allegiance to (fill in the blank —safety, security, comfort, approval, job, finances, political party, spouse, etc.) who often wins and why? What does that allegiance say about who we love most? 8. How does meditating on the sacrificial death of Jesus transform our allegiance and free us from the approval of man? Footnotes: 1. John Calvin and William Pringle, Commentary on the Gospel according to John, vol. 2 (Bellingham, WA: Software, 2010), 243–244. 2. Colin G. Kruse, John, Revised edition. (Downers Grove, Illinois: IVP Academic, 2017). 368. 3. Richard D. Phillips, John: 2 Volume Set (Phillipsburg, New Jersey: P & R Publishing, 2014). 618. 4. Craig S. Keener, The Gospel of John, Volume One & Volume Two, Reprint edition. (Grand Rapids: Baker Academic, 2010). 1162. 5. Ibid., 1164 6. J C Ryle, Expository Thoughts on the Gospel of John: A Commentary. (S.l.: Aneko Press, 2019). 339.