Matthew 27:56 Kommentar

When the morning was come,.... Or, as soon as it was day, as Luke says, Luk 22:66. The sanhedrim had been up all night, which, after eating the passover, they had spent in apprehending, trying, and examining Jesus, and the witnesses against him; and had come to an unanimous vote, that he was guilty of death; upon which they either put Jesus out of the room for a while, or went into another themselves, to consult what further steps should be taken: or if they went home to their own houses, they very quickly got together again, and met in the temple, where they seem to be, Mat 27:5, unless the story of Judas is, by anticipation, inserted here; and in their council chamber, where they led Jesus, and examined him again concerning his being the Son of God; see Luk 22:66, all which shows how intent they were upon this business, and with what eagerness and diligence they pursued it; their feet ran to evil, and they made haste to shed blood. This was the time of their morning prayers, of their saying their phylacteries, and reciting the "shema", "hear, O Israel! the Lord our God is one Lord", according to their canon, which is this (e): "from what time do they read the "shema" in the morning? from such time that a man can distinguish between blue and white: says R. Eliezer, between blue and green; and he finishes it before the sun shines out. R. Joshua says, before three hours had elapsed:'' but religion, rites, ceremonies, and canons, must all give way to the accomplishment of what their hearts were so much set upon: all the chief priests and elders of the people. The Syriac and Persic versions leave out the word "all", but it is retained in the Vulgate Latin, Arabic, and Ethiopic versions, and in Munster's Hebrew Gospel, and that very rightly. The Scribes and elders met at Caiaphas's house before, Mat 26:57, but it being in the night, they might not be all together; Annas particularly seems to have been absent, Joh 18:24, but now they all assemble together, as in a case of necessity they were obliged to do: their rule was this (f); "the sanhedrim, consisting of seventy and one (as this was), are obliged to sit all of them as one, (or all, and everyone of them,) in their place in the temple; but at what time there is a necessity of their being gathered together, , "they are all of them assembled"; but, at other times, he who has any business may go, and do his pleasure, and return: yet so it is, that there may not be less than twenty three sitting continually all the time of their sitting; (their usual time of sitting was from the morning daily sacrifice, to the evening daily sacrifice (g);) one that is under a necessity of going out; this looks upon his companions that remain, and if twenty three remain, he may go out; but if not, he may not, until the other returns.'' This being now a case of necessity, and great importance, they are all summoned and gathered together, unless we except Joseph of Arimathea and Nicodemus; who yet might be there, though they did not consent to their counsel and deed, as is certain of the former, Luk 23:51, these took counsel against Jesus; God's holy child Jesus, his anointed, the Messiah; and which was taking counsel against the Lord himself; and so the prophecy in Psa 2:2, had its accomplishment: what they consulted about was to put him to death; it was not what punishment to inflict upon him, whether scourging or death; that was before determined; they had already condemned him to death: but now they enter into close consultation what death to put him to, and in what manner; whether privately, he being now in their hands; or whether by the means of zealots, or by the Roman magistrate; or whether it should be by stoning, which must have been the case, if they put him to death according to their law; and by their authority; or whether by crucifixion, which they chose as the most ignominious and painful; and therefore determined to deliver him up to the Roman governor, and use their interest with him to put him to death, according to the Roman law. (e) Misn. Beracot, c. 1. sect. 2. (f) Maimon. Hilch. Sanhedrin, c. 3. sect. 2. (g) lb. c. 3. sect. 1. Bernidbar Rabba, sect. 1. fol. 177. 3.

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.

In Mark the third is called Salome.

"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.

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.

(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.

(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).

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.

(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.

Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of the sons of Zebedee. "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.

"Among whom was Mary Magdalen and Mary the mother of James and Joseph and the mother of the sons of Zebedee." From this statement Helvidius took occasion for his error, who said that Jesus was born from the seed of Joseph. To this Jerome says that there were two Jameses: the greater, who is called the brother of John, and the lesser, who was the son of Alphaeus, whose mother was also the mother of Joseph. Hence she who was the mother of James the greater was not the mother of James the lesser: because immediately it adds "and the mother of the sons of Zebedee." But what is it that is said: Mary of Cleophas, and Mary of Alphaeus? Jerome resolves this by saying that it is possible that this Mary had a husband who had two names; hence he was called both Cleophas and Alphaeus. Or it can be said that she first married Cleophas, and when he died she married Alphaeus. Or it can be said that Cleophas was the father, and the mother was called Salome, because Mark says "and Salome," for Salome is a woman's name.

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).