Matthew 27:56

Mat 27:56. Ἡ τοῦ Ἰακωβου καὶ Ἰωσῆ μήτηρ, the mother of James and Joses) When St Matthew wrote, the sons were better known than their mother; wherefore she was denominated from them.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat 27:56 . ἐν αἷς : 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.).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Among which was Mary Magdalene--(See on Luk 8:2).

and Mary the mother of James and Joses--the wife of Cleophas, or rather Clopas, and sister of the Virgin (Joh 19:25). See on Mat 13:55-56.

and the mother of Zebedee's children--that is, Salome: compare Mar 15:40. All this about the women is mentioned for the sake of what is afterwards to be related of their purchasing spices to anoint their Lord's body.

The Taking Down from the Cross and the Burial (Mat 27:57-60).

For the exposition of this portion, see on Joh 19:38-42.

The Women Mark the Sacred Spot that They Might Recognize It on Coming Thither to Anoint the Body (Mat 27:61).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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 מגדלא 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(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 possession—and 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 Alphæus. She may, however, have been identical with the wife of Clopas (possibly another form of Alphæus) 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 Alphæus in the list of the Twelve, a view which we have seen reason to reject (see Note on Mat_12:46).

The mother of Zebedee’s 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 Lord’s 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).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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 Alphæus (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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

When the even was come,.... The second evening, when it was just at sunset; at which time the Jewish sabbath began, and when the bodies of those that were crucified, must be taken down; and if not dead, their bones must be broken, and they dispatched, in order to be interred in the common burying place of malefactors:

there came a rich man Arimathea: not from thence now, for he lived at Jerusalem; but this was the place of his nativity, or former abode, and from whence he originally came; and is the same with Ramathaim Zophim, and Ramah, and was the birthplace of Samuel the prophet, Sa1 1:1, and is by the Septuagint called Armathaim, in Sa1 1:1. His character, as a rich man, is particularly mentioned, not merely to show that such men may be, and sometimes are, instances of the grace of God; much less in a way of boasting, that such a man was attached to Jesus; but rather to point out the reason, how he came to have such easy access to Pilate, and to succeed in his business with him; as well as to observe the accomplishment of a prophecy, in Isa 53:9,

named Joseph; the same name with one of the patriarchs, the sons of Jacob; between whom there was a resemblance, not only as good men, but in their observance of funeral rites and obsequies; the one in those of his father, the other in those of his dear Lord and Master. Some think (k) he is the same with Joseph ben Gorion, the brother of Nicodemus ben Gorion, often spoken of as a priest, and one of the richest of them in Jerusalem:

who also himself was Jesus' disciple; though he was only a secret one, as Nicodemus was: he had not as yet, or till now publicly professed him, for fear of the Jews, who had made a law, that whoever did, should be cast out of the synagogue; see Joh 19:38.

(k) Alting. Shilo, p. 309.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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 Zebedee’s children - That is, of James and John, Mat 10:2. Her name was Salome, Mar 15:40.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The historian mentions the most prominent of these pious women. Mary Magdalene (h Magdalhnh , the Magdalene). She was a native of Magdala, (Mat_15:39, where see note) a small village on the shore of Gennesaret. Some have identified her with the sister of Lazarus, chiefly because, taking her to be the "sinner" mentioned in Luk_7:37, she is related to have behaved in a somewhat similar way to our Lord as her namesake. But this is clearly a mistake. Of the two events, the locality, the scene, the occasion, the circumstances, are different. Of this Mary of Magdala we really know nothing, except that out of her Jesus had cast seven devils. (Mar_16:9 Luk_8:2) That these were demons of impurity, or that she was the sinful woman who anointed our Lord, there is nothing whatever to prove; though the notion connected with the name Magdalene is so rooted in men"s minds and language that it is impossible to eradicate it, however erroneous it may be shown to be. She had probably been one who was melancholy mad, and subject to fits; Christ had seen the spiritual cause of this malady, and removed it by freeing her from demoniacal possession. What wonder is it that she followed him from Galilee, tending him lovingly and anxiously until the end? Mary the mother of James and Joses. Some manuscripts read Joseph; but the Received Text is correct. These two persons are mentioned among our Lord"s "brethren" in Mat_13:55. The former is called "James the Less", (Mar_15:40) and is the apostle of that name. Mary is usually supposed to be the wife of Cleophas, (Joh_19:25) and the sister of the mother of our Lord; so that these two disciples would be Christ"s first cousins. The matter is shrouded in difficulty, and cannot be decided with absolute certainty. From the present passage, at any rate, one fact is shown, that they were not Christ"s uterine brothers a truth which needed no mention, were not the dishonouring heresy of Helvidius still rife among us. The mother of Zebedee"s children. Salome. (Mat_20:20 Mar_15:40) The rejection of her ambitious petition had not lessened her love and devotion to Christ.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

James - The less: he was so called, to distinguish him from the other James, the brother of John; probably because he was less in stature.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

James

Son of Alphaeus. (See Scofield "Mat 4:21").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

56. Ἰωσὴφ for Ἰωσῆ: the first is supported by א*DL, Versions and Origen, and the second by ABC, many other uncials and Fathers.

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.’

Μαρία ἡ Μαγδαληνή. Mentioned here for the first time by St Matthew. She was probably named from Magdala (Mejdel) on the Lake of Gennesaret; see map. 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 named by St John as standing by the cross of Jesus, together with ‘his mother, and his mother’s sister, Mary the wife of Cleophas’ (Mat 19:25). With these she watched the entombment of the Lord, and, after the Sabbath rest, early in the morning she was present at the sepulchre with sweet spices to anoint Him.

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.

Μαρία κ.τ.λ. Perhaps the same Mary who was the wife of Cleophas, Clopas, or Alphæus (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.

ἡ μήτηρ κ.τ.λ. Salome. See ch. Mat 20:20.

The record of the names of these women and the special note of their presence seems intended to be an express testimony to their high courage and devotion, which kept them on the scene of danger when the disciples had fled. The deed of them contrasts with the words of Peter and of all the Apostles (ch. Mat 26:35).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

56.] ἠκολ., the historic aorist in a relative clause, see Act 1:2: Joh 11:30 al. fr.: and Winer, § 40. 5, end: where the true account of the idiom is given; viz. that in such clauses, the Greek merely states the event as a past one, where we commonly use the pluperfect.

ἡ Μαγδ., from Magdala: see note on ch. 15:39. She is not to be confounded with Mary who anointed our Lord, Joh 12:1, nor with the woman who did the same, Luk 7:36: see Luk 8:2.

Μαρ. ἡ τ. Ἰακ.] The wife of Alphæus or Clopas, Joh 19:25: see note on ch. 13:55.

Ἰακ.] Mark adds τοῦ μικροῦ, to distinguish him from the brother of our Lord (probably not from the son of Zebedee, see Prolegg. to Epistle of James, § i. 8).

μήτ. τ. υἱ. Ζ. = Σαλώμη Mark. Both omit Mary the mother of Jesus:—but we must remember, that if we are to take the group as described at this moment, she was not present, having been, as I believe (see note on John, ver. 27), led away by the beloved Apostle immediately on the speaking of the words, ‘Behold thy mother.’ And if this view be objected to, yet she could not be named here, nor in Mark, except separately from these three—for she could not well have been one of the διακονοῦσαι αὐτῷ.

There must have been also another group, of His disciples, within sight;—e.g. Thomas, who said, ‘Except I see in his hands the print of the nails,’ &c., and generally those to whom He afterwards shewed his hands and feet as a proof of his identity.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

(M) 56. Amongst whom were Mary of Magdala, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee.] Mk. has: “Amongst whom were Mary of Magdala, and Mary the mother of James the little and of Joses, and Salome.” The Sinaitic Syriac renders in both Gospels, “Mary the daughter of James”; and so Wellhausen. Mt. apparently identified Salome as the wife of Zebedee.

56. ἡ τοῦ Ἰακώβου καὶ Ἰωσὴφ μήτηρ] S1 has: “daughter of James and mother of Joseph”; and so in Mar 15:40 “daughter of James the little, the mother of Joseph,” and Mar 15:47 “the daughter of James.” In the latter place Ἰωσῆτος or Ἰωσήφ is the reading of most MSS. D ff2 n q and S1 have “of james.” It seems clear, however, that in Mar 15:40, Mk. intended to describe Mary as“the mother of James and Joseph.” In v. 47 he writes the ambiguous ὴ Ἱωσῆτος, which to a Semitic translator would naturally suggest “daughter of Joses.” Yet Mk. himself can hardly have intended to suggest a different Mary from her of v. 40, and his slovenly ἡ Ἰωσῆτος must be taken to mean “mother of Joses.” S1, translating daughter in accordance with Semitic usage, has seen the difficulty of describing this Mary in v. 40 as “mother” and in v. 47 as “daughter” of Joses, and has therefore assimilated to v. 40 by substituting “James” for “Joseph” to v. 47. D and the Latin versions have apparently been influenced by the Syriac in this substitution, or may have made the change independently to assimilate to v. 40.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Magdalene [η μαγδαληνη] . 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.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.