As the custom of the Jews is to bury. When Christ had endured extreme ignominy on the cross, God determined that his burial should be honourable, that it might serve as a preparation for the glory of his resurrection. The money expended on it by Nicodemus and Joseph is very great, and may be thought by some to be superfluous; but we ought to consider the design of God, who even led them, by his Spirit, to render this honor to his own Son, that, by the sweet savor of his grave he might take away our dread of the cross. But those things which are cut of the ordinary course ought not to be regarded as an example. Besides, the Evangelist expressly states that he was buried according to the custom of the Jews. By these words he informs us that this was one of the ceremonies of the Law; for the ancient people, who did not receive so clear a statement of the resurrection, and who had not such a demonstration and pledge of it as we have in Christ, needed such aids to support them, that they might firmly believe and expect the coming of the Mediator [1] We ought, therefore, to attend to the distinction between us, who have been enlightened by the brightness of the Gospel, and the rather, to whom the figures supplied the absence of Christ. This is the reason why allowance could then be made for a greater pomp of ceremonies, which, at the present day, would not be free from blame; for those who now bury the dead at so great an expense do not, strictly speaking, bury dead men, but rather, as far as lies in their power, draw down from heaven Christ himself, the King of life, and lay him in the tomb, for his glorious resurrection [2] abolished those ancient ceremonies. Among the heathen, too, there was great anxiety and ceremony in burying the dead, which unquestionably derived its origin from the ancient Fathers of the Jews, [3] in the same manner as sacrifices; but, as no hope of the resurrection existed along them, they were not imitators of the Fathers, but apes of them; for the promise and word of God is, as it were, the soul, which gives life to ceremonies. Take away the word, and all the ceremonies which men observe, though outwardly they may resemble the worship of godly persons, is nothing else than foolish or mad superstition. For our part, as we have said, we ought now to maintain sobriety and moderation in this matter, for immoderate expense quenches the sweet savour of Christ's resurrection.

Footnotes

1 - "Lt, venue du Messias;" -- "the coming of the Messiah."

2 - "Sa resurrection glorieuse."

3 - "Des Peres anciens des Juifs."

Wound it in linen - See on John 11:44 (note).

Then took they the body of Jesus,.... It being taken down from the cross, and carried to the designed place of interment; they, Joseph and Nicodemus, either themselves, or by their servants, took the body;
and wound it in linen clothes; or "swathed", or "wrapped it in linen"; rolled it about the body many times, as was the custom of the eastern nations to do; this was what Joseph prepared:
with the spices; which they either wrapped up with the linen, or strowed over the body when it was wound up; these Nicodemus brought;
as the manner of the Jews is to bury; both was usual with them; both to wind up the dead in linen; hence R. Jonathan, alluding to this custom, when R. Isai was taken, and others would have delivered him, said, , "let the dead be wrapped in his own linen (d)"; and also to bury them with spices; hence we read of "the spices of the dead" in a Jewish canon (e):
"they do not say a blessing over a lamp, nor over the spices of idolaters; nor over a lamp, nor over , "the spices of the dead":''
the use of which, Bartenora on the place says, was to drive away an ungrateful smell. The wrapping up the body of Christ in a fine linen cloth, was a token of his purity and innocence; and significative of that pure and spotless righteousness he had now brought in: the strewing it with spices may denote the fragrancy of Christ's death to Jehovah the Father, in whose sight it was precious, and whose sacrifice to him is of a sweet smelling savour; and also to all sensible sinners, to whom a crucified Christ is precious; since by his death sin is expiated, the law fulfilled, justice satisfied, reconciliation made, security from condemnation obtained, and death is abolished.
(d) T. Hieros. Ternmot, fol. 46. 2. (e) Misn. Beracot. c. 8. sect. 6.

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--the mixed and pulverized myrrh and aloes shaken into the folds, and the entire body, thus swathed, wrapt in an outer covering of "clean linen cloth" (Matthew 27:59). Had the Lord's own friends had the least reason to think that the spark of life was still in Him, would they have done this? But even if one could conceive them mistaken, could anyone have lain thus enveloped for the period during which He was in the grave, and life still remained? Impossible. When, therefore, He walked forth from the tomb, we can say with the most absolute certainty, "Now is Christ risen from the dead, and become the first-fruits of them that slept" (1-Corinthians 15:20). No wonder that the learned and the barbarians alike were prepared to die for the name of the Lord Jesus; for such evidence was to the unsophisticated resistless. (No mention is made of anointing in this operation. No doubt it was a hurried proceeding, for fear of interruption, and because it was close on the sabbath, the women seem to have set this as their proper task "as soon as the sabbath should be past" [Mark 16:1]. But as the Lord graciously held it as undesignedly anticipated by Mary at Bethany [Mark 14:8], so this was probably all the anointing, in the strict sense of it, which He received.)