Matthew 27:56

KJV

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

KJV (with Strong's)

Among {G1722} which {G3739} was {G2258} Mary {G3137} Magdalene {G3094}, and {G2532} Mary {G3137} the mother {G3384} of James {G2385} and {G2532} Joses {G2500}, and {G2532} the mother {G3384} of Zebedee's {G2199} children {G5207}.

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.

Commentary

### 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
* **Literary Context:** This verse immediately follows the profoundly dramatic account of Jesus' death on the cross, marked by the tearing of the temple veil, an earthquake, and the centurion's confession of Jesus' divine sonship ([Matthew 27:50-54](/matthew/27-50-54 "Matthew 27:50-54 - Death of Jesus and accompanying signs")). The preceding narrative details the betrayal, arrest, trials, and brutal crucifixion of Jesus. In this context, the mention of these women serves as a poignant counterpoint to the desertion of most of Jesus' male disciples, as prophesied and recounted in [Matthew 26:31](/matthew/26-31 "Matthew 26:31 - Jesus Predicts Disciples' Desertion") and [Matthew 26:56](/matthew/26-56 "Matthew 26:56 - Disciples Flee"). Their presence underscores the depth of their commitment, even as the world seemed to abandon their Lord. The verse also sets the stage for the subsequent accounts of Jesus' burial and resurrection, where these same women will play pivotal roles.
* **Historical & Cultural Context:** The crucifixion was a public, brutal, and humiliating form of execution reserved for criminals and rebels, designed to instill fear and deter dissent. For women to be present at such an event, especially one involving a condemned man, was culturally unusual and potentially dangerous dueating to the prevailing social norms of first-century Judea. Their presence defied societal expectations and personal risk, demonstrating an extraordinary level of courage and devotion. Mary Magdalene was a prominent follower from whom seven demons had been cast out ([Luke 8:2](/luke/8-2 "Luke 8:2 - Women Ministering to Jesus")). Mary, the mother of James and Joses, is often identified with Mary, the wife of Clopas, mentioned in [John 19:25](/john/19-25 "John 19:25 - Women at the Cross"). The mother of Zebedee's children, though unnamed in Matthew, is identified as Salome in the parallel account in [Mark 15:40](/mark/15-40 "Mark 15:40 - Women at the Cross"). These women had previously ministered to Jesus and His disciples, providing financial and practical support from Galilee ([Luke 8:2-3](/luke/8-2-3 "Luke 8:2-3 - Women Supporting Jesus' Ministry")).
* **Key Themes:** The naming of these specific women at the cross highlights several significant themes. Firstly, it emphasizes **unwavering devotion and faithfulness** to Christ, even in the face of extreme suffering, public shame, and personal danger. While many others fled, these women remained, embodying a profound and costly loyalty. Secondly, their presence underscores their role as **crucial eyewitnesses** to the crucifixion, burial, and later, the resurrection. Their testimony would be foundational to the early Christian message, particularly Mary Magdalene's role as the first to encounter the risen Christ ([John 20:14](/john/20-14 "John 20:14 - Mary Magdalene Sees the Risen Jesus")). Thirdly, the passage subtly but powerfully affirms the **significant role of women in Jesus' ministry**. They were not merely passive recipients of His teaching but active participants, supporters, and faithful followers whose steadfastness at the cross provided a powerful example of discipleship.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Among (Greek, _en'_):** This primary preposition denotes "in," "at," or "among," indicating a fixed position or state. Here, it emphasizes the women's physical presence _within_ the group of observers, highlighting their active participation in witnessing the event, rather than being merely distant, passive onlookers. Their being "among which" (referring to the many women who followed Jesus from Galilee, mentioned in the preceding verse, [Matthew 27:55](/matthew/27-55 "Matthew 27:55 - Women at the Cross")) signifies their inclusion in a larger, faithful contingent.
* **mother (Greek, _mḗtēr'_):** This word, meaning "mother," is used here literally to identify two of the women by their relationship to their sons. This familial designation not only helps to distinguish them but also subtly connects them to the broader narrative of discipleship, as their sons (James and Joses, and James and John) were also followers of Jesus. The term underscores their identity within the social fabric of the time, yet their actions transcend typical maternal roles by their courageous presence at the cross.
* **children (Greek, _huiós'_):** While typically translated as "son," _huiós_ can broadly refer to "children" or "descendants," as used here in the phrase "Zebedee's children." This term emphasizes the familial connection of the third named woman (Salome) to her famous sons, James and John, two of Jesus' inner circle of disciples. The use of "children" rather than "sons" might subtly reflect the collective identity of the family unit in the ancient world, reinforcing their known association with Jesus' ministry.

#### Verse Breakdown
* **"Among which was Mary Magdalene":** This clause introduces the first and most prominent woman, Mary Magdalene. Her inclusion at the forefront signifies her significant role among Jesus' followers and her deep personal connection to Him, often remembered for being freed from seven demons and later being the first witness to the resurrection.
* **"and Mary the mother of James and Joses":** This identifies the second Mary, distinguishing her by her relationship to her sons, James and Joses. This identification helps to differentiate her from Mary Magdalene and other Marys mentioned in the Gospels, suggesting she was a known figure within the early Christian community, likely the mother of James the Less.
* **"and the mother of Zebedee's children":** This phrase refers to the third woman, Salome, known from parallel Gospel accounts. Her identity is established through her famous sons, James and John, who were part of Jesus' closest disciples. Her presence underscores the commitment of the entire family to Jesus, even in His darkest hour.

#### 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.

* [Mark 15:40](/mark/15-40 "Mark 15:40 - Women at the Cross")
* [John 19:25](/john/19-25 "John 19:25 - Women at the Cross")
* [Luke 8:2-3](/luke/8-2-3 "Luke 8:2-3 - Women Ministering to Jesus")

### 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
* **How does the steadfastness of these women challenge my own commitment to Christ during times of adversity or unpopularity?**
* **In what ways can I offer compassionate presence to those who are suffering or marginalized, following the example of these women at the cross?**
* **How might I be overlooking or underestimating the contributions of individuals in my community who serve quietly but faithfully, much like these women?**

### 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](/mark/15-40 "Mark 15:40 - Women at the Cross")). 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](/matthew/26-56 "Matthew 26:56 - Disciples Flee")), 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](/luke/8-2-3 "Luke 8:2-3 - Women Supporting Jesus' Ministry")). 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](/john/20-14 "John 20:14 - Mary Magdalene Sees the Risen Jesus")).

### 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](/isaiah/53-4-6 "Isaiah 53:4-6 - The Suffering Servant")). 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](/matthew/28-1-10 "Matthew 28:1-10 - The Resurrection")) 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](/luke/22-20 "Luke 22:20 - The New Covenant in Christ's Blood")). 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.

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

John 19:25

Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the [wife] of Cleophas, and Mary Magdalene.

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.

Mark 15:47

And Mary Magdalene and Mary [the mother] of Joses beheld where he was laid.

Mark 16:1

¶ And when the sabbath was past, Mary Magdalene, and Mary the [mother] of James, and Salome, had bought sweet spices, that they might come and anoint him.

Matthew 28:1

¶ In the end of the sabbath, as it began to dawn toward the first [day] of the week, came Mary Magdalene and the other Mary to see the sepulchre.

John 20:18

Mary Magdalene came and told the disciples that she had seen the Lord, and [that] he had spoken these things unto her.

John 20:1

¶ The first [day] of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.