Mark 15:40

KJV

There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;

KJV (with Strong's)

There {G1161} were {G2258} also {G2532} women {G1135} looking {G2334} on afar {G3113} off {G575}: among {G2532}{G1722} whom {G3739} was {G2258} Mary {G3137} Magdalene {G3094}, and {G2532} Mary {G3137} the mother {G3384} of James {G2385} the less {G3398} and {G2532} of Joses {G2500}, and {G2532} Salome {G4539};

Complete Jewish Bible

There were women looking on from a distance; among them were Miryam from Magdala, Miryam the mother of the younger Ya`akov and of Yosi, and Shlomit.

Berean Standard Bible

And there were also women watching from a distance. Among them were Mary Magdalene, Mary the mother of James the younger and of Joses, and Salome.

American Standard Version

And there were also women beholding from afar: among whom were both Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;

Commentary

### SUMMARY
Mark 15:40 offers a poignant glimpse into the unwavering devotion of a group of women who, unlike most of Jesus' male disciples, remained present at the cross, observing the horrific scene of His crucifixion from a distance. This verse identifies Mary Magdalene, Mary the mother of James the less and of Joses, and Salome, highlighting their faithful witness to Jesus' suffering and death, a testament to their profound commitment even in the face of despair and danger.

### CONTEXT
* **Literary Context:** This verse immediately follows the climactic moment of Jesus' death on the cross and the Roman centurion's profound confession, "Truly this man was the Son of God" ([Mark 15:39](/mark/15-39 "Mark 15:39 - The Centurion's Confession")). The preceding verses detail the mockery, the darkness over the land, and Jesus' final cry, emphasizing the profound spiritual and physical agony of the crucifixion ([Mark 15:33-37](/mark/15-33-37 "Mark 15:33-37 - The Darkness and Jesus' Death")). Mark's narrative consistently portrays the male disciples as failing or fleeing, culminating in Peter's denial ([Mark 14:66-72](/mark/14-66-72 "Mark 14:66-72 - Peter's Denial")), making the steadfast presence of these women a powerful contrast. Their presence here sets the stage for their crucial role as the first witnesses to the empty tomb and the resurrection in the subsequent chapter ([Mark 16:1-8](/mark/16-1-8 "Mark 16:1-8 - The Resurrection Account")).
* **Historical & Cultural Context:** Crucifixion was a public, brutal, and humiliating form of execution designed to deter rebellion and assert Roman power. It was a spectacle of state-sanctioned violence, and those associated with the condemned were often viewed with suspicion or contempt. In first-century Jewish and Roman societies, women generally held a subordinate status, and their public presence, especially at such a gruesome event, was noteworthy. Their "looking on afar off" may have been a practical necessity due to the crowd, the Roman guard, or simply the horrific nature of the scene, but it also underscores their courage in remaining close enough to bear witness despite the social stigma and personal danger of being identified with a crucified "criminal." Their act was one of profound loyalty, transcending societal expectations and personal fear.
* **Key Themes:** Mark 15:40 powerfully reinforces several key themes woven throughout the Gospel. First, it highlights the **unwavering faithfulness** of these women disciples, contrasting sharply with the abandonment by most of the male disciples ([Mark 14:50](/mark/14-50 "Mark 14:50 - Disciples Flee")). Their steadfast presence at the cross exemplifies true discipleship, enduring even in the face of apparent defeat and profound suffering. Second, the verse underscores the **prominence and vital role of women** in Jesus' ministry, a theme consistently present in Mark's Gospel, where women are often depicted as models of faith and devotion, serving Jesus and supporting His mission ([Mark 1:31](/mark/1-31 "Mark 1:31 - Peter's Mother-in-Law Healed"), [Mark 14:3-9](/mark/14-3-9 "Mark 14:3-9 - The Anointing at Bethany")). Finally, their act of "looking on" emphasizes their role as **witnesses to suffering**, bearing silent, sorrowful testimony to the ultimate sacrifice of Jesus, a witness that would culminate in their being the first to witness the resurrection ([Mark 16:1-8](/mark/16-1-8 "Mark 16:1-8 - The Resurrection Account")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **women (Greek, _gynḗ_):** This term refers to adult females. In this context, it emphasizes the presence of a specific group of female followers of Jesus, distinguishing them from the general crowd or the male disciples. Their identity as "women" highlights their unique courage and devotion in a patriarchal society, especially given the public and dangerous nature of the crucifixion.
* **looking on (Greek, _theōréō_):** This verb signifies to be a spectator of, to discern, or to perceive. It implies more than just a casual glance; it suggests an intentional, focused observation, indicating that these women were actively witnessing and processing the horrific events unfolding before them. Their "looking on" implies a deep engagement with Jesus' suffering.
* **afar off (Greek, _makróthen_):** This adverb denotes "from a distance" or "from far." While it could imply a physical separation due to crowds or guards, it also conveys a sense of emotional or relational distance from the immediate brutality, allowing them to observe without being directly implicated or overwhelmed by the chaos at the foot of the cross. Yet, it also underscores their proximity compared to those who had fled entirely.

#### Verse Breakdown
* **"There were also women looking on afar off":** This opening clause immediately draws attention to the presence of a distinct group—women—who were actively observing the crucifixion. The phrase "afar off" suggests a physical distance, perhaps for safety, due to the crowd, or the nature of the execution, yet their intentional "looking on" signifies their unwavering commitment to witness Jesus' final moments, a stark contrast to the male disciples who had largely abandoned Him.
* **"among whom was Mary Magdalene,":** Mary Magdalene is consistently listed first among the women present at the cross and later at the tomb in all four Gospels, indicating her prominent role among Jesus' followers. She is known as one from whom Jesus had cast out seven demons ([Luke 8:2](/luke/8-2 "Luke 8:2 - Mary Magdalene's Background")), and her unwavering devotion is a testament to the transformative power of Christ.
* **"and Mary the mother of James the less and of Joses,":** This Mary is distinct from Jesus' mother. She is often identified as Mary, the wife of Clopas ([John 19:25](/john/19-25 "John 19:25 - Women at the Cross")), and is likely the mother of two figures known in early Christian tradition. "James the less" (Greek: _Iakobou tou mikrou_) distinguishes him from other prominent Jameses (e.g., James, son of Zebedee), likely referring to James the Less, one of the apostles or a close relative of Jesus. Joses is also mentioned as a brother of Jesus in Mark ([Mark 6:3](/mark/6-3 "Mark 6:3 - Jesus' Brothers")).
* **"and Salome;":** Salome is another significant figure among Jesus' female followers. She is often identified as the mother of James and John, the sons of Zebedee, who had previously sought positions of honor in Jesus' kingdom ([Mark 10:37](/mark/10-37 "Mark 10:37 - James and John's Request")). Her presence here, witnessing the suffering of the one she had followed, demonstrates a profound shift from ambition to humble, faithful devotion.

#### Literary Devices
Mark 15:40 employs several powerful literary devices. **Contrast** is prominent, as the steadfast presence of these women stands in stark opposition to the flight and denial of Jesus' male disciples, highlighting their exceptional loyalty. This creates a sense of **Irony**, as those often marginalized in society become the most faithful witnesses in Jesus' darkest hour. The phrase "looking on afar off" serves as **Symbolism**, representing not only their physical distance but also their sorrowful, yet courageous, role as silent observers of a divine tragedy. Their names, specifically listed, provide **Specificity** and **Verisimilitude**, grounding the narrative in historical reality and emphasizing the individual commitment of these particular women. This specificity also serves as a form of **Foreshadowing**, as these same women will be the first to discover the empty tomb and receive the resurrection message ([Mark 16:1-8](/mark/16-1-8 "Mark 16:1-8 - The Resurrection Account")), making their witness at the cross all the more significant.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 15:40 profoundly illustrates the nature of true discipleship, characterized by unwavering loyalty and courageous presence even in the face of despair and apparent defeat. The women's steadfastness at the cross, where Jesus' earthly mission appeared to end in ignominy, serves as a powerful theological statement: genuine faith endures beyond triumph, through suffering, and into the depths of sorrow. Their witness underscores the inclusive nature of God's kingdom, where those often overlooked or marginalized play pivotal roles in bearing witness to divine truth. This scene also foreshadows their crucial role as the first evangelists of the resurrection, demonstrating that faithfulness in suffering prepares one for the reception of glorious truth.

* [Matthew 27:55-56](/matthew/27-55-56 "Matthew 27:55-56 - Women at the Cross")
* [Luke 23:49](/luke/23-49 "Luke 23:49 - Women Watching from a Distance")
* [John 19:25](/john/19-25 "John 19:25 - Women at the Cross")

### REFLECTION AND APPLICATION
The scene at the cross in Mark 15:40 calls us to a deeper reflection on the nature of our own discipleship. Are we fair-weather followers, present only when the path is clear and the triumphs are evident? Or do we, like these courageous women, remain steadfast even when the cost is high, the circumstances are bleak, and the outcome seems uncertain? Their example challenges us to cultivate a faith that is not contingent on comfort or success, but rooted in an enduring commitment to Christ Himself, regardless of the external circumstances. It reminds us that faithfulness often manifests not in grand gestures, but in quiet, persistent presence and unwavering devotion, especially in moments of adversity. Their witness encourages us to stand with Christ, even when it means standing against the tide, embracing the suffering that often precedes glory, and trusting in God's ultimate plan even when it is veiled in darkness.

#### Questions for Reflection
* **In what ways does the steadfastness of these women challenge my own commitment to Christ during difficult or unpopular times?**
* **How can I cultivate a deeper, more enduring loyalty to Jesus that is not dependent on favorable circumstances?**
* **What does it mean to "look on afar off" in my own life, observing suffering or injustice with compassion and a willingness to bear witness, even if from a distance?**
* **How does the prominence of these women in Jesus' final moments encourage me about the value God places on all His followers, regardless of societal status or perceived strength?**

### FAQ
**Who were these specific women mentioned in Mark 15:40, and why are they significant?**

Answer: Mark 15:40 names three women: Mary Magdalene, Mary the mother of James the less and of Joses, and Salome. They are significant because, unlike most of Jesus' male disciples who had fled, these women remained at the cross, bearing witness to Jesus' suffering and death. Mary Magdalene was a prominent follower from whom Jesus had cast out seven demons ([Luke 8:2](/luke/8-2 "Luke 8:2 - Mary Magdalene's Background")); she is consistently listed first and is a key figure in the resurrection accounts. Mary, the mother of James the less and of Joses, is distinct from Jesus' mother and is likely related to James the Less, an apostle, and Joses, possibly one of Jesus' brothers ([Mark 6:3](/mark/6-3 "Mark 6:3 - Jesus' Brothers")). Salome is often identified as the mother of James and John, the sons of Zebedee ([Mark 10:35-40](/mark/10-35-40 "Mark 10:35-40 - James and John's Request")). Their presence highlights their deep devotion, courage, and their crucial role as faithful witnesses, foreshadowing their later role as the first to discover the empty tomb ([Mark 16:1-8](/mark/16-1-8 "Mark 16:1-8 - The Resurrection Account")).

### CHRIST-CENTERED FULFILLMENT
Mark 15:40, by detailing the faithful presence of these women at the cross, points powerfully to the Christ-centered fulfillment of God's redemptive plan. Their unwavering witness to Jesus' suffering underscores the reality and depth of His atoning sacrifice, the very act by which humanity is reconciled to God. The Lamb of God, who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), was not abandoned by all, but was faithfully observed by those whose lives He had transformed. This scene, therefore, emphasizes the profound truth that Christ's suffering was a real, historical event, witnessed by loyal adherents. Furthermore, the women's steadfastness in the face of apparent defeat foreshadows the ultimate triumph of Christ over death, for these same women would be the first to proclaim the resurrection, revealing that the cross was not the end but the necessary prelude to glory ([Mark 16:1-8](/mark/16-1-8 "Mark 16:1-8 - The Resurrection Account")). Their presence at the cross, then, is a testament to the enduring power of Christ's love to inspire such devotion, even unto death, and serves as a vital link between His crucifixion and His glorious resurrection, which secures eternal life for all who believe ([Romans 6:4](/romans/6-4 "Romans 6:4 - Buried and Raised with Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Luke 8:2

And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,

Luke 8:3

And Joanna the wife of Chuza Herod's steward, and Susanna, and many others, which ministered unto him of their substance.

Matthew 27:55

And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him:

Matthew 27:56

Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children.

Luke 23:49

And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.

Matthew 27:61

And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre.

Mark 16:9

¶ Now when [Jesus] was risen early the first [day] of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.