Matthew 27:61

Mat 27:61. Καθήμεναι, sitting) A holy and salutary delay.[1219]

[1219] καὶ ἡ ἄλλη, and the other) of whom Mat 27:56 speaks.—V. g.

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

Mat_27:61 Ἦν δὲ ἐκεῖ] present at the burial.

ἡ ἄλλη Μαρ.] see Mat_27:56. The article is wanting only in A D*, and should be maintained, Wieseler (Chronol. Synops. p. 427) notwithstanding. Its omission in the case of A may be traced to the reading ἡ Ἰωσήφ, which this MS. has at Mar_15:47. Wieseler approves of this reading, and holds the Mary of our text to be the wife or daughter of Joseph of Arimathea. But see remark on Mar_15:47.

καθήμεναι, κ.τ.λ.] unoccupied, absorbed in grief; comp. Nägelsbach on Hom. Il. i. 134.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 27:61 . ἦν δὲ ἐκεῖ , etc., but, in contrast to Joseph, there was there Mary, the woman of Magdala, also the other Mary, sitting in front of the tomb. τάφου here, as in Mat 23:27 ; Mat 23:29 , used of a place of burial, not of the act of burial. The word is peculiar to Mt. in the N. T.

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

And there was Mary Magdalene, and the other Mary--"the mother of James and Joses," mentioned before (Mat 27:56).

sitting over against the sepulchre--(See on Mar 16:1).

The Sepulchre Guarded (Mat 27:62-66).

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 61. Mary Magdalene, and the other Mary] The mother of James and Joses, Mt 27:56. The mother of our Lord had probably, by this time, been taken home to the house of John. See Joh 19:26-27.

Sitting over against the sepulchre.] These holy women, filled with that love to their Lord which death cannot destroy, cleaved to him in life, and in death were not divided. They came to the grave to see the end, and overwhelmed with sorrow and anguish, sat down to mourn.

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

(61) And there was Mary Magdalene.—The words imply that they remained by the cross while the body was taken down, and watched its entombment: then returning to the house where they lodged, they prepared their spices and ointment before the Sabbath began, for a more complete embalmment, so that they might be ready by the earliest hour of dawn on the first day of the week (Luk_23:56).

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

61. the other Mary] The mother of James the less and Joses (Mar_15:47).

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.

Now the next day that followed the day of preparation,.... Which was the sabbath day; for the day of preparation was the day before the sabbath, Mar 15:42, in which they prepared every thing necessary for the sabbath, and therefore was so called: and as this introduces the account of the chief priests and Pharisees, making application to Pilate, to secure the sepulchre; and which by his leave they did, by sealing the stone, and setting a guard about the sepulchre; it shows what consciences these men had, who accused the disciples of Christ of a violation of the sabbath, for plucking a few ears of corn on that day; and sought to kill Jesus, because he healed a man on it, and bid him take up his bed and walk; and yet they themselves could leave their devotions, and first meet together and agree upon an address to Pilate, and then go in a body to his palace; and having obtained their request, march to Joseph's garden, and make the sepulchre sure, sealing the stone, and setting a watch, which were servile works, and, according to their laws and traditions, not to be done on the sabbath day; and yet they scrupled them not, notwithstanding their characters and profession, which follow:

the chief priests and Pharisees came together unto Pilate; these were the inveterate and implacable enemies of Christ; they took counsel how to put him to death; they employed Judas to betray him, and sent a band of soldiers with him to take him; they suborned false witnesses against him; they moved the people to prefer Barabbas to him; they got him condemned to death, and followed him to the cross, where they mocked him; and still, like the troubled sea, they were restless and uneasy; for though he was dead, they feared his resurrection; and though they could not prevent the thing, they consult to hinder the credit of it.

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

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

Ver. 61. And there was Mary Magdalene] Carefully watching where they laid the Lord’s body, that they might not leave off their kindness to him living or dead, as she said of Boaz, Rth 2:20. Heavy they were as heart could hold: yet not hindered thereby from doing their duty to Christ. So Daniel, though sick, yet did the king’s business. Even sorrow for sin, if it so exceed as to disable us for duty, is a sinful sorrow, and must be sorrowed for.

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.

Sitting over-against. Though St. Matthew makes mention of two women only, who were there, it is nevertheless certain from the other evangelists, that there were more, though these two are here particularized, because they perhaps shewed greater anxiety. They are said to be sitting, because they were afraid to join themselves with the two noblemen, Joseph, of Arimathea, and Nicodemus; and not able to leave their Lord, without knowing where he was placed, they sat down to see the end. (Jansenius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

61. Mary Magdalene, and the other Mary, sitting — After Joseph and all others are gone, they may be seen sitting. Their heads are bowed with grief and their eyes are fixed on the tomb. Until the sun falls and the Sabbath shades are upon them, their motionless forms might be descried drooping, yet fixed, as if statues hewn out from the same rock as the sepulchre they watched.

Saturday, the Sabbath Eve.

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

The other Mary. The mother of James and Joses (ver. 56). These pious women could not tear themselves from the spot where their Lord was buried. The last to leave him dead, they were the first to see him risen. And now they watch the last ceremonies at a distance, intending to complete the imperfect embalmment with loving care as soon as ever the sabbath was over. "Seest thou women"s courage?" says Chrysostom; "seest thou their affection? seest thou their noble spirit in expending money? (Mar_16:1 Luk_23:56) their noble spirit even unto death? Let us men imitate the women; let us not forsake Jesus in temptations." We may note that the care of Joseph in providing an inviolable tomb, and the preparations of these good women, showed that they as yet had no faith in the incorruptibility of Christ"s body or of his corporeal resurrection from the dead.

Womanly devotion.

"Last at the cross, first at the grave." it does not appear that the women dared do any more than watch our Lord"s death, watch his taking down from the cross, and watch where they took his body. But that watching was devotion. They did not feel that the men could do what was really needed for the dead body, and so their devotion planned loyal and loving womanly service as soon as ever the sabbath was over, and they would be clear of our Lord"s bitter enemies, and of the rough Roman soldiers. They planned in their womanly way; they prepared for their intended embalming; they started to begin their work almost before the morning broke; and, though they could not do what they purposed, they did well that it was in their hearts.

I THE WOMEN WATCHING THE CROSS. There seems to have been quite a little company of them, and we know that Mary, our Lord"s mother, was one of them. Custom made them keep together, and stand a little apart from the men: but they were not far off, not out of the sound of our Lord"s voice, and they could see everything. But what must that sight have been to them? Suffering is sacred to woman; a son"s suffering is an infinite woe to a mother. Not a dry eye; and oh! what heaving breasts!

II THE WOMEN WATCHING THE GRAVE. Only two of them now. When the last sigh came from that cross John tenderly upheld the fainting mother, and bore her away, some of the women going with them to help in tending her. Two of them felt as if they could not go. We know those two. They were Mary Magdalene and Mary of Bethany. They watched the taking down.. They followed, as loving mourners, the sad procession. They saw the men carry the body into the tomb, come out, roll the stone to the door, and go away. But they were fascinated. They sat down over against the sepulchre; they waited until the gathering shadows and the cold night winds drove them to seek shelter. Dear women! Their love was helpless: it could do nothing for its loved One. Oh, say not so! Love does everything for its loved one, when it loves on through all woe, faithful, true, self-denying, unto the very end. R.T.

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

other Mary

Supposed to be Mary the mother of James and Joses.

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

61. The other Mary. The mother of James and Joses. These women saw where he was laid and returned there after the Sabbath with spices.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

61. ἡ ἄλλη Μαρία. The mother of James the less (or little, ὁ μικρός) and Joses (Mar 15:47).

τοῦ τάφου. St Matthew is the only writer in the N.T. who uses the word τάφος (Rom 3:13 is a quotation): τάφος is strictly, the place where the dead is ‘laid or put away with care.’ See Curtius, Etym. 502. The Jews preferred to call the tomb ‘a memorial’ (μνημεῖον).

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.

61.] Luke mentions more generally the women who came with Him from Galilee; and specifies that they prepared spices and ointments, and rested the sabbath-day according to the commandment.

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

(M) 61. And there were there Mary of Magdala, and the other Mary, sitting over against the tomb.] Mk. has: “And Mary of Magdala and Mary (mother) of Joses were seeing where He was laid.”—ἡ ἄλλη M.] cf. v. 56. Mk. has Μαρία ἡ Ἰωσῆτος, which Wellhausen translates “the daughter of Joses.” For Mt.’s insertion of ἐκεῖ, cf. v. 55.

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