Exegetical and Hermeneutical Commentary of Matthew 27:56
Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee’s children.
56. St Mark (Mar 15:40) specifies the group as “Mary Magdalene, and Mary the mother of James the less (rather, the little) and of Joses, and Salome.”
Mary Magdalene ] Mentioned here for the first time by St Matthew. She was probably named from Magdala ( Mejdel), on the Lake of Gennesaret; see map, p. 49. She had been a victim of demoniacal possession, but was cured by Jesus (Luk 8:2), and then joined the company of faithful women who followed Him with the Twelve. Mary Magdalene is not named by St John among those who at an earlier period “stood by the cross of Jesus,” but even then we may believe she was watching far off, and early in the morning she was present at the sepulchre.
The great Italian painters have identified Mary Magdalene either with the “woman that was a sinner” who anointed Jesus in the house of Simon the Pharisee (Luk 7:36-50), or with Mary the sister of Lazarus. But neither identification can be sustained on critical grounds.
Mary the mother of James and Joses ] Perhaps the same Mary who was the wife of Cleophas, Clopas, or Alphus (different forms of one name), mentioned Joh 19:25. If so, according to one interpretation of the passage in John, the sister of the Blessed Virgin.
the mother of Zebedee’s children ] Salome. See ch. Mat 20:20.
Fuente: The Cambridge Bible for Schools and Colleges
Mary Magdalene – Mary of Magdala. She had a special cause of attachment to the Saviour, having been relieved by him of a most dreadful calamity and restored to her right mind, after being possessed by seven devils. See the notes at Luk 8:2.
And the mother of Zebedees children – That is, of James and John, Mat 10:2. Her name was Salome, Mar 15:40.
Fuente: Albert Barnes’ Notes on the Bible
Verse 56. Mary Magdalene] She probably had her name from Magdala, a village or district in Lower Galilee. See Mt 15:39. Some think she was called Magdalene from magdala, which signifies a plaiter of hair. See Lightfoot.
Mary the mother of James] She was mother of him called James the lesser, or junior, who was son of Alpheus or Cleopas – see Mt 10:3; Mr 15:40; Joh 19:25; and she was sister to the holy virgin. Thus it appears that there were four remarkable Marys mentioned in the Gospels.
1. MARY the Virgin, wife of JOSEPH.
2. MARY SALOME, her sister, wife of Cleopas, Joh 19:25.
3. MARY MAGDALENE, or MARY of Magdala; and,
4. MARY, the sister of Martha and Lazarus, Joh 11:1.
Though Baronius asserts, and Lightfoot is of the same opinion, that Mary Magdalene, and Mary, the sister of Martha and Lazarus, was one and the same person. It is difficult to ascertain and distinguish these women where their names occur in the Gospels, so many being called by the name of Mary.
Joses] Several MSS. and versions read Joseph.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
56. Among which was MaryMagdalene(See on Lu 8:2).
and Mary the mother of Jamesand Josesthe wife of Cleophas, or rather Clopas, and sister ofthe Virgin (Joh 19:25). See onMt 13:55,56.
and the mother of Zebedee’schildrenthat is, Salome: compare Mr15:40. All this about the women is mentioned for the sake of whatis afterwards to be related of their purchasing spices to anointtheir Lord’s body.
The Taking Down from the Crossand the Burial (Mt27:57-60).
For the exposition of thisportion, see on Joh 19:38-42.
The Women Mark the Sacred Spotthat They Might Recognize It on Coming Thither to Anoint the Body(Mt 27:61).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Among which was Mary Magdalene,…. Out of whom Christ had cast out seven devils; and who having received much from him, loved much, which she showed by her zealous and constant attachment to him. She was called Magdalene, either because she was an inhabitant of Magdala, Mt 15:39, so we read e of R. Isaac, , of “Magdala”, or “Magdalene”; and the rather, because that Magdala was famous, or rather infamous, for whoredom; for which reason the Jews f say, it was destroyed: or else she was so called, because she was , a “tonstrix”, or plaiter of women’s hair, as the word signifies g; and so we often read of Mary, , “the plaiter of women’s hair” h; by whom the Jews seem to design Mary, the mother of Jesus, whom they confound with this Mary Magdalene. Jerom says i, her name signifies “towered”, or “fortified”, because of her care and diligence, and the ardour of her faith; and “Migdal”, in Hebrew, does signify a tower:
and Mary the mother of James and Joses: the same with the wife of Cleophas, and sister to Mary, the mother of Jesus: instead of Joses, the Vulgate Latin and Ethiopic versions read Joseph: “Jose”, in Hebrew, is the same with “Joseph”, the last letter being cut off; the Arabic version reads Mary, the mother of James, and the mother of Joses, Joh 19:25.
And the mother of Zebedee’s children: that is, of James and John; her name was Salome, Mr 15:40.
e Juchasin, fol. 96. 2. f T. Hieros. Taaniot, fol. 69. 1. Echa Rabbati, fol. 52. 4. g Maimon. & Bartenora in Misn. Kiddushin, c. 2. sect. 3. h T. Bab. Sabbat, fol. 104. 2. Chagiga, fol. 4. 2. & Sanhedrin, fol. 67. 1. i Ad Principiam, Tom. l. fol. 41.
Fuente: John Gill’s Exposition of the Entire Bible
Magdalene [ ] . Neither Mary of Bethany (Mt 26:6 – 13) nor the woman who had been a sinner (Luk 7:37 – 48). The word denotes merely her town : She of Magdala.
Fuente: Vincent’s Word Studies in the New Testament
(56) Mary Magdalene.This is the first mention of the name in St. Matthew. The most natural explanation of it is that she came from the town of Magdala, or Magadan (the reading of the chief MSS.), not far from Tiberias, on the western side of the Sea of Galilee. The two prominent facts in her history prior to her connection with the Resurrection are, (1) that our Lord had cast seven devils out of her (Mar. 16:9, Luk. 8:2)i.e., had freed her from some specially aggravated form of demoniacal possessionand that she followed Him and ministered to Him of her substance. The question whether she was identical (1) with Mary the sister of Lazarus, or (2) with the woman which was a sinner of Luk. 7:37, will be better discussed in the Notes on the latter passage. It may be enough to intimate here my conviction that there is not the shadow of any evidence for either identification.
Mary the mother of James and Joses.In St. Mark (Mar. 15:40) she is described as the mother of James the Less (or, better, the Little) and Joses, the epithet distinguishing the former from James the son of Zebedee, and possibly also from James the son of Alphus. She may, however, have been identical with the wife of Clopas (possibly another form of Alphus) mentioned in Joh. 19:25 as standing near the cross with the mother of the Lord, and, according to a natural construction of the words, described as her sister. In this case, the word Little would attach to the son of that sister. Whether the two names, which occur also in the list of the brethren of the Lord (Mar. 6:3), indicate that she was the mother of those brethren, is a point which we have no evidence to settle. The presumption seems to me against it, as on this supposition the brethren would be identical with the three sons of Alphus in the list of the Twelve, a view which we have seen reason to reject (see Note on Mat. 12:46).
The mother of Zebedees children.St. Mark (Mar. 15:40) gives her name as Salome, and she, and not the wife of Clopas, may, on a perfectly tenable construction of Joh. 19:25, have been identical with the sister of our Lords mother there mentioned. St. Luke notes the fact that with the women were those whom he describes as all His acquaintance, i.e., friends and disciples of, or at that time in, Jerusalem (Luk. 23:49).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
56. Mary Magdalene Mary of the town of Magdala, so called to distinguish her from the other Marys. See note on Mat 5:39. The Lord had delivered her from the dominion of several evil spirits, which may have possessed her more as a sad misfortune than from any guilt. The reputation for impurity of life which has been imputed to her is without any proof, and the habit of connecting her name with ideas of unchastity should be disused. Mary the mother of James and Joses She was the sister of the virgin mother, and wife of Cleophas. James and Joses were therefore cousins of our Lord. This James was sometimes called James the Less. The mother of Zebedee’s children This was Salome of Bethsaida. See note on Mat 20:20.
The crucifixion was now closed. The beloved Jesus is a corpse, still in the hands of his enemies, and upon the cross. But, by the Jewish law, no dead body must lie unburied after sundown. The three crucified are therefore taken down; and of the two thieves the legs are broken, to secure their certain death. But as the Saviour is found apparently dead they break not his body, but a soldier pierces his side. These facts the actuality of his death John testifies as seen by his own eyes.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Among whom was Mary Magdalene, and Mary the mother of James and Joses, and the mother of the sons of Zebedee.’
Among the women were Mary Madgdalene; Mary the mother of James and Joses; and the unnamed mother of the Apostles, James and John. (Compare Mat 27:61; Mat 28:1; Mar 15:40; Mar 16:1; Luk 8:2-3; Joh 19:25). Mary Magdalene (from Magdala, a town unknown to us) had been delivered from possession by evil spirits (Luk 8:2). There is, however, no genuine reliable evidence that she had ever been a loose woman as tradition would later affirm. She had possibly rather played with the occult, thus becoming devil-possessed. She appears to have been a prominent character, and may well have been younger than some of the others which would explain why she had such an active role in the post-resurrection events. We have no means of identifying James and Joses, unless they are the brothers of Jesus (Mar 6:3), but if the latter were the case we would then possibly also expect the mention of his other brothers which would be a clearer identification. On the other hand the idea may be that the fact that she was the mother of Jesus was dropped now that His coronation in Heaven was approaching. In the end, however, we must leave this Mary as unidentified (to us). The mother ‘of the sons of Zebedee’ (James and John) was mentioned earlier (Mat 20:20), and was probably called Salome (Mar 15:40). She may well have been Jesus’ aunt (Joh 19:25). As Matthew rarely names people or unnecessarily draws attention to individuals the dropping of her name is not surprising.
These three may well have been seen as the female equivalent among the women disciples of the inner three, Peter, James and John. It is possible that the dropping of Salome’s name may suggest either that Matthew was not well acquainted with her, or that she was simply known to the twelve as ‘the mother of the sons of Zebedee’. But the more likely reason for mentioning only the Marys and no others is that along with Joseph of Arimathea their names provide a parallel with Mary and Joseph in chapter 1. Thus in God’s purposes the Gospel opens with Joseph and Mary caring for Jesus, and ends with Joseph and the Marys caring for Jesus. We have already seen that Matthew seems deliberately to connect the closing chapters with the opening chapters, and it is surely significant that of the women he only ever mentions Marys by name in these closing chapters.
Fuente: Commentary Series on the Bible by Peter Pett
Mat 27:56. And the mother of Zebedee’s children Though the construction of the original be dubious, yet I think it very rational, says Dr. Doddridge, to conclude, that the mother of the sons of Zebedee, or of James the greater and John, was a different person from the mother of James the less and Joses; both as the sons of Zebedee, though such distinguished friends of Christ, are never called his brethren, as James and Joses are, (See Ch. Mat 13:55 and Mar 6:3.) and as some Scriptures plainly intimate, that no more than two of the Apostles were the sons of Zebedee. See Ch. Mat 10:2 Mat 26:37 and Mar 3:17. The frequent mention which is made in the Evangelists of the generous and courageous zeal of some pious women in the service ofChrist,andespeciallyofthefaithfulandregular constancy with which they attended him in those last scenes of his sufferings, might very possibly be intended to obviate that haughty and senseless contempt which the pride of men, often irritated by those vexations to which their own irregular passions have exposed them, has in all ages affected to throw on that sex; which probably in the sight of God constitute the better half of mankind, and to whose care and tenderness the wisest and best of men generallyowe and ascribe much of the dailycomfort and enjoyment of their lives. See Mar 15:40.
Fuente: Commentary on the Holy Bible by Thomas Coke
“Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee’s children. (57) When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus’ disciple: (58) He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered. (59) And when Joseph had taken the body, he wrapped it in a clean linen cloth, (60) And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed. (61) And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre.”
The conduct and intention of those godly women; and of Joseph of Arimathea, the honorable counsellor, in embalming the body of Christ, will be noticed when we come to this part of the history, as related by the other Evangelists. See Mar 15:43 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
56 Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee’s children.
Ver. 56. Among which was Mary Magdalen ] Love is strong as death; good blood will never belie itself. Mary also the mother of Jesus was there, sitting with the sword through her heart, that old Simeon had fortold to her. See Joh 19:26-27 . See Trapp on “ Joh 19:26 “ See Trapp on “ Joh 19:27 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Mat 27:56 . : three out of the many named, with a reference to the sequel, or as the best known. Mary of Magdala (first mention in Mt.), Mary, the mother of a well-known pair of brothers, and the mother of the sons of Zebedee (Salome in Mk.).
Fuente: The Expositors Greek Testament by Robertson
which. Denoting a class: referring to Mat 27:55.
Zebedee’s. See note on Mat 4:21.
Fuente: Companion Bible Notes, Appendices and Graphics
Mat 27:56. , the mother of James and Joses) When St Matthew wrote, the sons were better known than their mother; wherefore she was denominated from them.
Fuente: Gnomon of the New Testament
James
Son of Alphaeus. (See Scofield “Mat 4:21”).
Fuente: Scofield Reference Bible Notes
Mary Magdalene: Mat 27:61, Mat 28:1, Mar 15:40, Mar 15:41, Mar 16:1, Mar 16:9, Luk 24:10, Joh 20:1, Joh 20:18
Mary the: Mar 15:47, Mar 16:1, Joh 19:25
James: Mat 13:55, Mar 15:40, Mar 16:1
the mother: Mat 20:20, Mat 20:21
Reciprocal: Mat 10:3 – James Luk 8:2 – certain Luk 23:49 – the women
Fuente: The Treasury of Scripture Knowledge
7:56
Mary Magdalene was the woman whom Jesus cured of demons (Mar 16:9) Mary the mother of James and Joses was the mother of Jesus (Mar 6:3); the mother of Zebedee’s children was the mother of James and John (Mar 10:35).
Fuente: Combined Bible Commentary
Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee’s children.
[Mary Magdalene.] That Magdalene was the same with Mary the sister of Lazarus Baronius proves at large; whom see. It is confirmed enough from this very place; for if Mary Magdalene was not the same with Mary the sister of Lazarus, then either Mary the sister of Lazarus was not present at the crucifixion of Christ, and at his burial, or else she is passed over in silence by the evangelists; both which are improbable. Whence she was called Magdalene; doth not so plainly appear; whether from Magdala; a town on the lake of Gennesaret, or from the word which signifies a plaiting or curling of the hair; a thing usual with harlots. Let us see what is spoken by the Talmudists concerning Mary Magdala; who, they say, was mother of Ben Satda:
“They stoned the son of Satda in Lydda, and they hanged him up on the evening of the Passover. Now this son of Satda was son of Pandira. Indeed, Rabh Chasda said, ‘The husband [of his mother] was Satda; her husband was Pandira; her husband was Papus the son of Juda: but yet I say his mother was Satda, namely, Mary, the plaiter of women’s hair; as they say in Pombeditha, she departed from her husband.’ ” These words are also repeated in Schabath; “Rabh Bibai, at a time when the angel of death was with him, said to his officer, Go, bring me Mary the plaiter of women’s hair. He went and brought to him Mary, the plaiter of young men’s hair;” etc. The Gloss; “The angel of death reckoned up to him what he had done before: for this story of Mary, the plaiter of women’s hair; was under the second Temple, for she was the mother of N., as it is said in Schabath.” See the Gloss there at the place before quoted.
“There are some who find a fly in their cup, and take it out and will not drink; such was Papus Ben Judas, who locked the door upon his wife, and went out.” Where the Glosser says thus; “Papus Ben Juda was the husband of Mary, the plaiter of women’s hair; and when he went out of his house into the street, he locked his door upon his wife, that she might not speak with anybody; which, indeed, he ought not to have done: and hence sprang a difference between them, and she broke out into adulteries.”
I pronounce ‘Ben Satda,’ not that I am ignorant that it is called ‘Ben Stada’ by very learned men. The reason of our thus pronouncing it we fetch from hence, that we find he was called Ben Sutdah by the Jerusalem Talmudists; to which the word Satda more agrees than Stada. By the like agreement of sounds they call the same town both Magdala; and Mugdala; as we have observed elsewhere.
As they contumeliously reflect upon the Lord Jesus under the name of Ben Satda; so there is a shrewd suspicion that, under the name of Mary Magdala; they also cast reproach upon Mary Magdalene. The title which they gave their Mary is so like this of ours, that you may with good reason doubt whether she was called Magdalene from the town Magdala; or from that word of the Talmudists, a plaiter of hair. We leave it to the learned to decide.
[Joses.] Josi; a very usual name in the Talmudists: “Five were called Be R. Josi; Ismael, Lazar, Menahem, Chelpatha, Abdimus.” Also, “R. Jose Ben R. Chaninah,” etc. One may well inquire why this Mary is called the mother of ‘James and Joses,’ and not also of ‘Judas and Simon,’ as Mar 6:3.
Fuente: Lightfoot Commentary Gospels
Mat 27:56. Among whom, the ministering women, who stood there.
Mary Magdalene. Mentioned first here and in Luk 8:2 (among those who ministered to Him). Comp. chap. Mat 28:2; Joh 20:1; Joh 20:11-18. There is no evidence that she was the sinful woman who anointed our Lords feet in the house of Simon the Pharisee (Luk 7:37). Many confuse her with another Mary, the sister of Lazarus (who anointed our Lord in Bethany, chap. Mat 26:6-13, etc.).
Mary the mother of James and Joses. Mark: Mary the mother of James the less and Joses. Comp, on chap. Mat 13:58. She was the wife of Clopas or Alpheus (Joh 19:25), but in our view not the sister-in-law of Mary or of Joseph, who is supposed to have adopted her children.
The mother of the sons of Zebedee, i.e., Salome (Mark); comp. chap. Mat 20:20. As John (Joh 19:25) mentions a group of women near the cross (at an earlier point of time, however), two of whom are mentioned here (Mary Magdalene and Mary the wife of Clopas), we identify the person spoken of by him as His (i.e., Jesus) mothers sister, with Salome, not with the Mary last named. The mother of Jesus, so touchingly mentioned by the beloved disciple, had probably been led away by him before the time of which Matthew speaks. When the mother of our Lord withdrew, the others remained beholding afar off. These pious women, who, with the courage of heroes, witnessed the dying moments of their Lord and Master, and sat over against the lonely sepulchre (Mat 26:61), are the shining examples of female constancy and devotion to Christ which we now can witness every day in all the churches, and which will never cease. On the events which immediately succeeded before the request of Joseph (the piercing of His side, in consequence of the scruples of the Jews, which required burial that evening), see Joh 19:31-37.
Fuente: A Popular Commentary on the New Testament
Verse 56
James. This was James surnamed the less.–Zebedee’s children, James the greater and John. Their mother is called Salome, in Mark 15:40.