The “even” had come, the second evening of the Jews, and the last streak of golden light was beginning to fade from the western sky.  Three lifeless bodies were still hanging on the crosses at Golgotha, but according to Jewish custom they were about to be taken down, and flung into a dishonourable grave, when Joseph “went in boldly to Pilate, and begged the body of Jesus,” caring for our Lord in death as another Joseph had cared for him in infancy.

This man is described as an “honourable counsellor,” which doubtless means a member of the Sanhedrim.  He is also spoken of as “a good man and a just,” which could not have been said of many of his fellow-counsellors.  On this occasion his action was sufficiently important in its relation to prophecy, and in its bearing as evidence of the reality of the burial and of the resurrection of our Lord, to be mentioned in each of the Four Gospels.  Yet neither by this nor by social influence, nor by brilliant gifts (if he possessed them), did he become prominent in the early Church.  Probably he was a man of practical sagacity and ready resource, rather than of great spiritual force.  He could not stand on the same level with Simon Peter, the fisherman, whose honour it was so to hold the key of the Kingdom as to open the door of it to the Gentiles; nor did he ever attain influence comparable to that of Paul, who shook the citadel of paganism to its foundations, and planted amid its fallen defences the seed of the Kingdom, even the word of God.  Joseph must be regarded as a common soldier, rather than as a general in Christ’s army; but when the officers had fallen, or deserted their Leader, he bravely stepped to the front and proved himself a hero.  Perhaps all the more on this account some study of his character and conduct may encourage those who are not prominent in the Church to cultivate his fidelity, promptitude, and courage.

If we piece together the few fragments of his biography which are scattered through the Four Gospels, we shall gain a fuller and more accurate conception of the man.

I.

It is clear that Joseph had already protested against the wrong done to our Lord by the Sanhedrim, though he had been powerless to prevent it.

In this protest no doubt Nicodemus would have sided with him, but he was probably absent, for Joseph seems to have stood alone in his refusal to condemn the prophet of Nazareth.  This was not easy.  He would be urged to vote with his fellow-counsellors on the ground that their ecclesiastical authority, which had been defied, must be maintained, and that loyalty to the Sanhedrim demanded that all members of it should sink their private opinions in its defence.  To hold out against an otherwise unanimous council would be the more difficult if Joseph had but recently attained the honour of membership, and this is probable, for the allusion to his “new grave” seems to imply that he had not long resided in Jerusalem.  It was difficult, and possibly dangerous, to assert his independence; but he did so by vote, if not by voice, for he “had not consented to the counsel and deed of them.”