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Translation
King James Version
Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children.
Complete Jewish Bible
Among them were Miryam from Magdala, Miryam the mother of Ya`akov and Yosef, and the mother of Zavdai's sons.
Berean Standard Bible
Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of Zebedee’s sons.
American Standard Version
among whom was Mary Magdalene, and Mary the mother of James and Joses, and the mother of the sons of Zebedee.
World English Bible Messianic
Among them were Miriam Magdalene, Miriam the mother of Jacob and Yosi, and the mother of the sons of Zebedee.
Geneva Bible (1599)
Among whom was Marie Magdalene, and Marie the mother of Iames, and Ioses, and the mother of Zebedeus sonnes.
Young's Literal Translation
among whom was Mary the Magdalene, and Mary the mother of James and of Joses, and the mother of the sons of Zebedee.
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In the KJVVerse 24,186 of 31,102
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
In Mark the third is called Salome.
Hilary of Poitiers (as quoted by Aquinas, AD 1274)AD 367
Catena Aurea by Aquinas
Or, He gave up the ghost with a loud voice, in grief that He was not carrying the sins of all men.
Or, The veil of the temple is rent, because from this time the nation was dispersed, and the honour of the veil is taken away with the guardianship of the protecting Angel.
The earth quaked, because it was unequal to contain such a body; the rocks rent, for the Word of God that pierces all strong and mighty things, and the virtue of the eternal Power had penetrated them; the graves were opened, for the bands of death were loosed. And many bodies of the saints which slept arose, for illumining the darkness of death, and shedding light upon the gloom of Hades, He robbed the spirits of death.
John ChrysostomAD 407
Homily on the Gospel of Matthew 88
This cry rent the veil, and opened the tombs, and made the house desolate. And He did this, not as offering insult to the temple (for how should He, who saith, "Make not my Father's house a house of merchandise," but declaring them to be unworthy even of His abiding there; like as also when He delivered it over to the Babylonians. But not for this only were these things done, but what took place was a prophecy of the coming desolation, and of the change into the greater and higher state; and a sign of His might.
And together with these things He showed Himself also by what followed after these things, by the raising of the dead. For in the instance of Elisha; one on touching a dead body rose again, but now by a voice He raised them, His body continuing up there, on the cross. And besides, those things were a type of this. For that this might be believed, therefore is that all done. And they are not merely raised, but also rocks are rent, and the earth shaken, that they might learn, that He was able to strike themselves blind, and to rend them in pieces. For He that cleft rocks asunder, and darkened the world, much more could have done these things to them, had it been His will. But He would not, but having discharged His wrath upon the elements, them it was His will to save by clemency. But they abated not their madness. Such is envy, such is jealousy, it is not easily stayed. At that time then they were impudent in setting themselves against the actual appearances; and afterwards even against the things themselves, when a seal being put upon Him, and soldiers watching Him, He rose again, and they heard these things from the very guards; they even gave money, in order both to corrupt others, and to steal away the history of the resurrection.
Marvel not therefore if at this time also they were perverse, being thus altogether prepared to set themselves impudently against all things; but observe this other point, how great signs He had wrought, some from Heaven, some on earth, some in the very temple, at once marking His indignation, and at the same time showing that what were unapproachable are now to be entered, and that Heaven shall be opened; and the work removed to the true Holy of Holies. And they indeed said, "If He be the King of Israel, let Him come down now from the cross," but He shows that He is King of all the world. And whereas those men said, "Thou that destroyest this temple, and buildest it in three days," He shows that it shall be made forever desolate. Again they said, "He saved others, Himself He cannot save." but He while abiding on the cross proved this most abundantly on the bodies of His servants. For if for Lazarus to rise on the fourth day was a great thing, how much more for all those who had long ago fallen asleep, at once to appear alive, which was a sign of the future resurrection. For, "many bodies of the saints which slept, arose," it is said, "and went into the holy city, and appeared to many." For in order that what was done might not be accounted to be an imagination, they appear, even to many, in the city. And the Centurion too then glorified God, saying, "Truly this was a righteous man. And the multitudes that came together to that sight, returned beating their breasts." So great was the power of the crucified, that after so many mockings, and scoffs, and jeers, both the centurion was moved to compunction, and the people. And some say that there is also a martyrdom of this centurion, who after these things grew to manhood in the faith.
"And many women were there beholding afar off, which had followed Him, ministering unto Him, Mary Magdalene, and Mary the mother of James, and Joses, and the mother of Zebedee's sons."
These things the women see done, these who were most inclined to feel for Him, who were most of all bewailing Him. And mark how great their assiduity. They had followed Him ministering to Him, and were present even unto the time of the dangers. Wherefore also they saw all; how He cried, how He gave up the ghost, how the rocks were rent, and all the rest.
And these first see Jesus; and the sex that was most condemned, this first enjoys the sight of the blessings, this most shows its courage. And when the disciples had fled, these were present. But who were these? His mother, for she is called mother of James, and the rest. But another evangelist saith, that many also lamented over the things that were done, and smote their breasts, which above all shows the cruelty of the Jews, for that they gloried in things for which others were lamenting, and were neither moved by pity, nor checked by fear. For indeed the things that were done were of great wrath, and were not merely signs, but signs of anger all of them, the darkness, the cloven rocks, the veil rent in the midst, the shaking of the earth, and great was the excess of the indignation.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
When He remained on the cross they had said tauntingly, He saved others, himself he cannot save. But what He would not do for Himself, that He did and more than that for the bodies of the Saints. For if it was a great thing to raise Lazarus after four days, much more was it that they who had long slept should now show themselves alive; this is indeed a proof of the resurrection to come. But that it might not be thought that that which was done was an appearance merely, the Evangelist adds, And came out of the graves after his resurrection., and went into the holy city, and appeared unto many.
These women thus watching the things that are done are the most compassionate, the most sorrowful. They had followed Him ministering, and remained by Him in danger, showing the highest courage, for when the disciples fled they remained.
JeromeAD 420
Commentary on Matthew
(Verse 55, 56.) And there were many women there from afar who had followed Jesus from Galilee, ministering to him; among whom were Mary Magdalene, and Mary the mother of James, and Joseph's mother, and the mother of the sons of Zebedee. It was a Jewish custom, and it was not considered wrong according to the ancient customs of the gentiles, for women to provide food and clothing to their teachers out of their own means. Paul mentioned that he had rejected this because it could cause scandal among the nations. For he himself says: Do we not have the power to lead about sisters, women, as the other Apostles do? And the Lord commanded that they ministered of the substance they had, to support their carnal needs, which they themselves were able to provide for their spiritual needs. Not that the Lord needed the food of creatures, but to show by example to teachers that they should be content with the food and clothing provided by their disciples. But let us see what companions he had: Mary Magdalene, from whom he had cast out seven demons, and Mary the mother of James, and Joseph's mother, the sister of Mary, the mother of the Lord, and the mother of the sons of Zebedee, who had asked just a little before for a kingdom for her children, and others whom we read about in the other Gospels (Luke 8).
JeromeAD 420
COMMENTARY ON MATTHEW 4.27.55
Women attended to the food and clothing for their masters from their own possessions. This was according to Jewish custom. This practice did not proceed from Gentile law and even could have been a scandal among the Gentiles. Paul himself mentions that he was unable to continue this custom: “Can it really be said that we do not have the ability to lead the sisters around the women just as the other apostles also do?” These women waited on the Lord out of their own resources. He reaped from their physical support as they benefited from his spiritual blessing. It was not because the Lord of all creatures was out of necessity looking for food but rather that he might present a model of teaching and discipleship for them. Note carefully, though, what sort of attendants he had: Mary Magdalene from whom he cast out seven demons. Mary the mother of James and Joseph, and her own aunt, the sister of Mary, the mother of the Lord. The mother of Zebedee’s sons, a woman who had sought to care for her children in the kingdom. And there were other women present.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
It is not doubtful to any what these great signs signify according to the letter, namely, that heaven and earth and all things should bear witness to their crucified Lord.
As Lazarus rose from the dead, so also did many bodies of the Saints rise again to show forth the Lord's resurrection; yet notwithstanding that the graves were opened, they did not rise again before the Lord rose, that He might be the first-born of the resurrection from the dead. The holy city in which they were seen after they had risen may be understood to mean either the heavenly Jerusalem, or this earthly, which once had been holy. For the city of Jerusalem was called Holy on account of the Temple and the Holy of Holies, and to distinguish it from other cities in which idols were worshipped. When it is said, And appeared unto many, it is signified that this was not a general resurrection which all should see, but special, seen only by such as were worthy to see it.
Observe, that in the very midst of the offence of His passion the Centurion acknowledges the Son of God, while Arius in the Church proclaims Him a creature.
It was a Jewish custom, and held no disgrace, according to the manners of the people of old, for women to minister of their substance, food, and clothing to their teachers. This Paul says, that he refused, because it might occasion scandal among the Gentiles. They ministered to the Lord of their substance, that He might reap their carnal things, of whom they reaped spiritual things. Not that the Lord needed food of the creature, but that He might set an example for the teacher, that He should be content to receive food and clothing from His disciples. But let us see what sort of attendants He had; Among whom was Mary Magdalene, and Mary the mother of James and Joseph, and the mother of Zebedee's children.
(adv. Helvid.) 'See,' says Helvidius, 'Jacob and Joseph are the sons of Mary the Lord's mother, whom the Jews call the brethren of Christ. (Mark 6:3.) He is also called James the less, to distinguish him from James the greater, who was the son of Zebedee.' And he urges that 'it were impious to suppose that His mother Mary would be absent, when the other women were there; or that we should have to invent some other third unknown person of the name of Mary, and that too when John's Gospel witnesses that His mother was present.' O blind folly! O mind perverted to its own destruction! Hear what the Evangelist John says: There stood by the cross of Jesus, his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene. (John 19:25.) No one can doubt that there were two Apostles called James; the son of Zebedee, and the son of Alpheus. This unknown James the less, whom Scripture mentions as the son of Mary, if he is an Apostle, is the son of Alpheus; if he is not an Apostle, but a third unknown James, how can he be supposed to be the Lord's brother, and why should he be styled 'The Less,' to distinguish him from 'The Greater?' For The Greater and The Less are epithets which distinguish two persons, but not three. And that the James, the Lord's brother, was an Apostle, is proved by Paul, Other of the Apostles saw I none, save James the Lord's brother. (Gal. 1:19.) But that you should not suppose this James to be the son of Zebedee, read the Acts, (Acts 12:1.) where he was put to death by Herod. The conclusion then remains, that this Mary, who is described as the mother of James the less (vid. sup. 13:55.), was wife of Alpheus, and sister of Mary the Lord's mother, called by John, Mary the wife of Cleophas. But should you incline to think them two different persons, because in one place she is called Mary the mother of James the less, and in another place Mary the wife of Cleophas, you will learn the Scripture custom of calling the same man by different names; as Raguel Moses' father-in-law is called Jethro. In like manner then, Mary the wife of Cleophas is called the wife of Alpheus, and the mother of James the less. For if she had been the Lord's mother, the Evangelist would here, as in all other places, have called her so, and not described her as the mother of James, when he meant to designate the mother of the Lord. But even if Mary the wife of Cleophas, and Mary the mother of James and Joses, were different persons, it is still certain, that Mary the mother of James and Joses was not the Lord's mother.
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(ubi sup.) We might have supposed that some of the women stood afar off, as three Evangelists say, and others near the cross, as John says, had not Matthew and Mark reckoned Mary Magdalen among those that stood afar off, while John puts her among those that stood near. This is reconciled if we understand the distance at which they were to be such that they might be said to be near, because they were in His sight; but far off in comparison of the crowd who stood nearer with the centurion and soldiers. We might also suppose that they who were there together with the Lord's mother, began to depart after He had commended her to the disciple, that they might extricate themselves from the crowd, and looked on from a distance at the other things which were done, so that the Evangelists, who speak of them after the Lord's death, speak of them as standing afar off.
Leo the Great (as quoted by Aquinas, AD 1274)AD 461
Catena Aurea by Aquinas
('Leo, in Serm. de Pass.' non occ.) The sudden commotion in the elements is a sufficient sign in witness of His venerable Passion, The earth quaked, and the rocks rent, and the graves were opened.
(Serm. 66. 3.) From this example then of the Centurion let the substance of the earth tremble in the punishment of its Redeemer, let the rocks of unbelieving minds be rent, and those who were pent up in these sepulchres of mortality leap forth, bursting the bonds that would detain them; and let them show themselves in the Holy City, i. e. the Church of God, as signs of the Resurrection to come; and thus let that take place in the heart, which we must believe takes place in the body.
Remigius of Rheims (as quoted by Aquinas, AD 1274)AD 533
Catena Aurea by Aquinas
But some one will ask, what became of those who rose again when the Lord rose. We must believe that they rose again to be witnesses of the Lord's resurrection. Some have said that they died again, and were turned to dust, as Lazarus and the rest whom the Lord raised. But we must by no means give credit to these men's sayings, since if they were to die again, it would be greater torment to them, than if they had not risen again. We ought therefore to believe without hesitation that they who rose from the dead at the Lord's resurrection, ascended also into heaven together with Him.
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
Whence with good reason by the Centurion is denoted the faith of the Church, which, when the veil of heavenly mysteries had been rent by the Lord's death, immediately asserts Jesus to be both very Man, and truly Son of God, while the Synagogue held its peace.
Theophylact of OhridAD 1107
The Gentile centurion and those with him believed because of these great signs, but the Jews, who had clearly heard the prophets and the law, remained unbelieving — such an evil thing is malice! And this centurion later bore witness to Christ. The women who beheld these events, who were the most tender of all in their compassion [and so ought to have been less able to endure the sight of the Lord’s suffering], and were of the gender that was condemned [because of the sin of Eve], were the first to enjoy this vision of good things. The disciples fled while the women were stalwart. "Mary the mother of James and Joses" means the Theotokos, the Virgin Mother of God, for James and Joses were the sons of Joseph by his first wife. And since the Theotokos was called the "wife" of Joseph, she is rightly called the "mother" of his children, meaning "stepmother." The mother of the sons of Zebedee was named Salome. They say that she also was a daughter of Joseph.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Matthew 27:56 introduces three specific women—Mary Magdalene, Mary the mother of James and Joses, and the mother of Zebedee's children—who remained steadfastly present at a distance, witnessing the harrowing crucifixion of Jesus. Their unwavering devotion stands in stark contrast to the flight of most male disciples, highlighting their profound loyalty and serving as crucial eyewitnesses to the climactic event of Christ's passion.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 27:56 primarily employs Enumeration and Identification to present a list of key individuals. The concise naming of these three women serves to highlight their specific and crucial presence at the crucifixion. Implicitly, there is also a powerful Contrast at play; while many of Jesus' male disciples had scattered and fled, these women remained. This contrast underscores their exceptional loyalty and courage. Furthermore, their presence can be seen as a form of Foreshadowing, as these same women, particularly Mary Magdalene, will be central to the subsequent narrative of the resurrection, serving as the first witnesses to the empty tomb and the risen Christ. This strategic naming emphasizes their pivotal role in bearing witness to the most significant events of salvation history.
THEOLOGICAL AND THEMATIC CONNECTIONS
The steadfast presence of these women at the cross offers a profound theological statement about faithful discipleship and God's use of the seemingly marginalized. In a culture where women's public roles were limited, their unwavering loyalty in the face of extreme danger and societal shame speaks volumes about the nature of true devotion. Their commitment serves as a powerful testament to the transformative power of Christ's ministry, which empowered and valued all followers regardless of their social standing. Their witness to the crucifixion, a moment of profound suffering and apparent defeat, underscores the reality of Christ's sacrifice and their willingness to stand with Him even in His lowest point, embodying a love that transcends fear and self-preservation.
REFLECTION AND APPLICATION
The scene at the cross, with these devoted women observing from a distance, offers a powerful and challenging reflection for believers today. Their steadfastness in the face of immense sorrow and danger serves as a profound example of costly discipleship. It compels us to examine the depth of our own commitment to Christ, particularly when following Him entails difficulty, unpopularity, or personal sacrifice. Are we willing to stand with truth and righteousness even when it is costly? Furthermore, their compassionate presence reminds us of the importance of solidarity with those who suffer. In a world often marked by abandonment and isolation, the call to be present for the hurting, to offer quiet support and unwavering loyalty, is a tangible expression of Christ's love. Finally, this passage affirms the invaluable contributions of all who genuinely follow Christ, regardless of their public profile or societal status. It encourages us to recognize and value the quiet, faithful service of those who may not seek the spotlight but whose devotion forms the very backbone of the Christian community.
Questions for Reflection
FAQ
Who were these women, and why are they specifically named in Matthew's account of the crucifixion?
Answer: Matthew 27:56 names three specific women: Mary Magdalene, Mary the mother of James and Joses, and the mother of Zebedee's children (identified as Salome in Mark 15:40). These women are named because of their extraordinary loyalty and significance as eyewitnesses to Jesus' crucifixion. While many of Jesus' male disciples had fled in fear (Matthew 26:56), these women remained, demonstrating unwavering devotion even in the face of public shame and personal danger. They had previously followed Jesus from Galilee, ministering to Him and His disciples financially and practically (Luke 8:2-3). Their presence at the cross underscores their deep personal commitment and establishes their crucial role as reliable witnesses to the events of Jesus' death, burial, and ultimately, His resurrection, where Mary Magdalene would be the first to encounter the risen Christ (John 20:14).
CHRIST-CENTERED FULFILLMENT
The presence of these faithful women at the foot of the cross, observing the suffering and death of Jesus, serves as a poignant testament to the reality of Christ's redemptive work. Their steadfastness underscores the profound cost of the atonement, as they bore witness to the physical agony and humiliation that Jesus endured for the salvation of humanity. In their unwavering gaze, we see a reflection of the Old Testament prophecies concerning the suffering servant, whose sacrifice would bring healing and peace (Isaiah 53:4-6). Their witness to the crucifixion, the ultimate act of God's love, validates the historical reality of Jesus' death, which is foundational to the Christian faith. Their subsequent role as the first witnesses to the empty tomb and the risen Christ (Matthew 28:1-10) seamlessly connects Christ's suffering to His triumph over death, fulfilling the divine plan for redemption and establishing the New Covenant through His blood (Luke 22:20). Thus, the women at the cross are not merely observers but integral figures in the unfolding drama of Christ's fulfillment of God's saving purposes.