Matthew 27:56Meaning & Commentary from the Church Fathers

These women thus watching the things that are done are the most compassionate, the most sorrowful. They had followed Him ministering, and remained by Him in danger, shewing the highest courage, for when the disciples fled they remained.

The wording sufficiently shews that the veil was rent just when He gave up the ghost. If he had not added, And, lo! but had merely said, And the veil of the temple we as rent, it would have been uncertain whether Matthew and Mark had not inserted it here out of its place as they recollected, and Luke had observed the right order, who having said, And the sun was darkened, adds, And the veil of the temple was rent in twain; (Luke 23:46.) or, on the contrary, Luke had returned to what they had inserted in its place.

It is not doubtful to any what these great signs signify according to the letter, namely, that heaven and earth and all things should bear witness to their crucified Lord.

After the burial of Jesus Christ, some accounts suggest that the Mother of God became gravely ill from overwhelming sorrow and was unable to visit the tomb, instead lying down and weeping until the announcement of the Resurrection reached her. Among the many women present, certain noteworthy figures are highlighted. Some claim that the one referred to by the Evangelists as the mother of James and Josiah, at times called Mary of James and at others Mary of Josiah, is indeed the Mother of God, since these were considered the sons of Joseph. According to Divine Design, as Joseph is recognized as the spouse of the Mother of God, they could rightly be seen as Her sons. However, this interpretation seems challenging to uphold.

Great things were done at the moment that Jesus cried with a great voice.

Or, The veil of the temple is rent, because from this time the nation was dispersed, and the honour of the veil is taken away with the guardianship of the protecting Angel.

The sudden commotion in the elements is a sufficient sign in witness of His venerable Passion, The earth quaked, and the rocks rent, and the graves were opened.

Whence with good reason by the Centurion is denoted the faith of the Church, which, when the veil of heavenly mysteries had been rent by the Lord’s death, immediately asserts Jesus to be both very Man, and truly Son of God, while the Synagogue held its peace.

But some one will ask, what became of those who rose again when the Lord rose. We must believe that they rose again to be witnesses of the Lord’s resurrection. Some have said that they died again, and were turned to dust, as Lazarus and the rest whom the Lord raised. But we must by no means give credit to these men’s sayings, since if they were to die again, it would be greater torment to them, than if they had not risen again. We ought therefore to believe without hesitation that they who rose from the dead at the Lord’s resurrection, ascended also into heaven together with Him.

For the followers of Jesus Christ, the dimming of the atmosphere and the stillness of nature presented a poignant opportunity to approach the cross, where there reigned a sense of tranquility. According to the Evangelists, those who were acquainted with the Lord took this step, particularly a number of women from Galilee who had come to the festival and, as noted by Mark, had followed Him even during His time in Galilee (Mark 15:41), offering their support from their means (Matthew 27:55). Among them were Salome, the wife of Zebedee and mother of James and John (Mark 15:40; Matthew 27:56), Mary Magdalene, Mary the sister of Our Lady, and the mother of Cleopas (John 19:25), as well as James and Josiah; John, the beloved disciple and friend of Jesus; and the Mother of the Lord herself.

At the foot of the cross of Jesus stand His mother, her sister, Mary of Clopas, and Mary Magdalene (Jn. 19:25). Who are these women, companions of the Most Blessed Mother? Mary of Clopas was the spouse of Cleopas, also known as Alphaeus (Mk. 3:18), and the mother of Josiah and James the Less, who were cousins of the Savior (Mk. 15:40). Mary Magdalene had been wonderfully healed of her sins and demons (Mk. 16:3; Lk. 8:3) and became an ardent follower of Christ; she traveled with Him and provided for Him as much as she was able (Lk. 8:3, 4). It was this same profound love that brought her to the cross. Near the cross, we also find Salome, the wife of Zebedee and mother of the Apostles James and John (Mk.

Among those nearest to the Savior, specifically His apostles, only John stood by Him at the cross. Their fear, it seems, overshadowed their love during those deeply harrowing hours of His crucifixion. Peter, bearing his own burden, wept in isolation. However, the devotion of the holy women, the Lord’s followers, triumphed over their fear. The Roman soldiers stationed there prevented them from approaching the cross, compelling them to observe from a distance as their Master endured His agony, suffering in their hearts. Numerous women looked on from afar, those who had followed Jesus from Galilee, serving Him in whatever manner they could.

The Society of Jesus, having lost their Master, found themselves in a state of deep despair. As soon as soldiers arrived at Gethsemane to arrest Him, His disciples scattered in fear. During the time of Christ's anguish, many of His followers may not have even been in Jerusalem. Of the two who dared to accompany Jesus to His trial, one was overwhelmed with sorrow for his betrayal, while the other, who bore witness to Jesus' final moments, shared in profound grief alongside His heartbroken Mother. Shall we reflect on the unfortunate traitor, who soon felt remorse for his actions and brought an end to his own life? These were the successors of the twelve thrones in the kingdom of Christ, destined to judge the twelve tribes of Israel. Yet how far removed was that hope in this moment!

In examining the Gospel accounts, we find several Marys listed during significant events surrounding Jesus' life and ministry. Mary Magdalene, the mother of Jesus, Mary the mother of James and Joseph, and Mary the wife of Clopas appear consistently in these narratives. There are notable similarities and distinctions among them that lead to certain conclusions. For instance, Salome is identified as the mother of the sons of Zebedee, while the mother of James and Joseph, understood to be Mary, was married to Clopas. This Mary is also positioned as a sister to the Blessed Virgin Mary, although interpretations about their exact relationship vary, as the term sister in Hebrew can refer to both siblings and cousins.

In the face of the jeers and taunts from Jesus' adversaries on Golgotha, the Blessed Virgin Mary, Mary Magdalene, Mary of Cleopas, and the Apostle John displayed great courage by approaching the Cross. Archbishop Innocent suggests that they did so only after darkness had fallen, fearing for their safety in expressing their love for Jesus beforehand, noting that the Theotokos could have been subjected to ridicule by her Son’s enemies. However, this interpretation seems unlikely. It’s hard to believe that Our Lady observed her Son's agony from a distance; rather, the loving heart of a mother compelled her to go to Him amid His suffering, where He was encircled by hostile foes, longing for any comfort.

Everyone can understand the immense difficulty of enduring suffering without nearby support to alleviate one's anguish, but a mother understands such pain more deeply than anyone. Therefore, it is likely that as soon as the soldiers completed their tasks and took their posts, John led the Mother of God through the crowd, followed by Mary Magdalene and Mary Cleopas; undeterred by potential danger, they stood by the cross. It’s possible that initially they positioned themselves in such a way that Christ did not recognize them, perhaps due to the surrounding mockery rendering closeness impossible. However, as the enemies eventually dispersed, it was Our Lady and John, who watched over her, who instantly drew near, ensuring that Jesus could see them.

When Christ departed this world, His Blessed Mother found herself alone, with no one to care for her. Joseph had passed away, the so-called brothers of the Lord were not among His disciples or followers, and other relatives were absent. Thus, when Jesus beheld His Mother and His beloved disciple at her side, He joyfully entrusted John with her care, saying, “Woman, behold your son,” directing His gaze at John (John 19:26). Then, addressing John and indicating His mother, He proclaimed, “Behold, your mother!” (John 19:27). John recounts that from that moment onward, he took her into his home and looked after her as a son would his mother until her death (John 19:27).

The Evangelists Matthew and Mark recount the presence of various women at Jesus' death, observing Him from a distance, yet they do not mention the Mother of God (Mark 15:40-41). This omission may suggest that the Theotokos was not present at her Son’s death. It’s quite plausible that Jesus wished to shield His Mother from the profound sorrow of witnessing His suffering on the Cross, possibly signaling John to take her away. Nevertheless, it seems John did not leave her alone during that painfully significant moment, as he later details the events that followed, affirming with certainty, “And he who saw testified, and his testimony is true; he knows that he speaks the truth” (John 19:35). It’s difficult to imagine John, after bringing Our Lady into his home, abandoning her during such a sorrowful hour. Thus, it is reasonable to believe that she remained close to the Cross until the very end.

As we ponder the whereabouts of the other Apostles, aside from John, we realize that the closest companions of Christ, who had pledged to follow Him to Jerusalem and share in His fate, were nowhere to be seen. Where was Peter, who vowed to sacrifice himself for Jesus? They were absent during this moment of mourning for their Master, whom they had recently acknowledged as the Son of God. Instead, Judas was far from Golgotha, guilty and looking back (see Matthew 27:5). What about the other ten apostles? Where were those whom Christ referred to as His friends during His farewell? The Gospels do not provide answers, but considering the events leading up to that moment, we can deduce a possible mindset among the scattered Apostles. Together with all the Jewish people of that era, they awaited a Messiah who would be a conquering King of Israel, capable of overthrowing the Roman oppressors and bringing all nations under Jewish authority. These aspirations were deeply ingrained in their understanding of the Messiah’s role, and even the Apostles, despite Christ’s many revelations that His kingdom was not of this world, clung to these dreams.

Their thoughts were on the positions they would hold in the Messiah's kingdom and even quarreled among themselves over who would occupy the most esteemed positions. John and James, the sons of Zebedee, audaciously petitioned for prominence at Christ's side in His kingdom. Their unwavering faith in the expected glorious reign overshadowed their understanding of His inevitable suffering, death, and resurrection, which seemed entirely incompatible with their expectations. How could the King of Israel endure suffering or face death? To them, the concept of a dying Messiah was incomprehensible, for they believed He would reign forever and thus could not die. How could resurrection even be considered if the Messiah did not succumb to death? Such paradoxes baffled the Apostles.

As they witnessed Jesus' gradual disconnection from His followers and the people's changing sentiments towards Him, their aspirations may have begun to wane. They attempted to persuade Him against traveling to Jerusalem, fearing the consequences they anticipated. Despite their initial fear and doubt, their love for Him as a Prophet drew them to accompany Him. Thomas's brave declaration, “Come and we will die with Him!” encapsulated their mixed feelings; thus, they followed Him into Jerusalem.

The jubilant reception of Jesus into the city revived their hopes for the establishment of His kingdom, but when His association with the establishment faltered and public support dwindled, despair settled back into their hearts. When Jesus was treated as a criminal and condemned, fear overcame them, leading them to forsake Him, while even Peter, who declared his loyalty, denied his association with Him thrice, shrinking from calling Him by name.

Yet, even then, they might still have clung to hope that their beloved Master would somehow escape the impending execution, perhaps believing that His miraculous power would be employed to reveal His kingdom triumphantly. When they arrived at Calvary, they likely carried these fading hopes into the throng. Alas! These expectations were dashed as Christ chose not to utilize His divine abilities to avert death, instead praying for His executioners. Did doubt creep into the Apostles’ minds as they looked upon their crucified Leader being mocked by His enemies, taunted with the challenge, “If You are the Son of God, come down from the cross”? In such desperate moments, did they not silently plead for His miraculous intervention, hoping He would reveal His kingdom?

For those who were inclined to believe, was the Cross not a profound test of faith? Did it not cast them into despair, disappointment, and utter hopelessness? Watching from afar, crying out for Him to prove His divinity, their prayers seemingly unanswered must have led them deeper into despair. Their cherished visions of the Messiah's kingdom lay shattered, with all hopes of glorified positions extinguished.

They recalled the days when they had asked Jesus what reward awaited them for their sacrifices, and His promise that they would sit on thrones to judge the twelve tribes of Israel now led them to tragic contemplation: Where was the fulfillment of that promise? Where was Jesus’ throne, if it appeared He was destined only for a cross? The thought must have plagued them—were they also to suffer alongside their Lord? Their spirits were in turmoil—facing the cross instead of the glorious kingdom, they yearned for Him to descend, to take His rightful seat.

These cries, filled with doubt and trepidation, welling up into flickers of hope and ultimately despair, echoed within the hearts of the ten Apostles, cloaked in the crowd around Golgotha. It was sadly evident that as they stood witness, they did not grasp the profound significance of what was unfolding. They were yet to understand that Christ’s victory over the world would be realized through His death and resurrection. Having forgotten His words, “Courage yourselves! I have overcome the world!” they remained blind to the purpose behind their travails. Only post-resurrection, when the Holy Spirit descended upon them, did their hearts, previously hardened, become receptive to understanding, and their minds, clouded by misguided beliefs about the Messiah, found illumination. Enlightened at last, they began to preach the risen Christ with unwavering conviction.

So, as we strive to comprehend the inner struggle of the Apostles watching their crucified Master from a distance, we need to bear in mind that their moments of doubt and disbelief served a divine purpose. It was the will of God that through such experiences, the Apostles would ultimately come to steadfast faith in Jesus Christ as God incarnate, empowering them to become effective witnesses amidst the pagan world. All their doubts, disappointments, and despair were part of God’s plan.

And the people stood and watched (Luke 23:35). Let us, too, as sinners, gather at the foot of the Lord’s Cross. Let us position ourselves mentally at the feet of the Suffering One, who offered Himself as a sacrifice for the sins of the world. Let us attentively listen to what He conveys to us from this height after nearly nineteen centuries since His atoning sacrifice. Can we hear Him reminding us of the commandment He entrusted to His Apostles during His final discourse: “A new commandment I give unto you, that you love one another; as I have loved you” (John 13:34)? Can we hear Him questioning us: “Do you love one another? Do you recall my teaching that there is no greater love than to lay down one's life for friends” (John 15:13)? “Do you remember that it is through love for one another that all will recognize you as my disciples” (John 13:35)? What shall we respond to the Lord who suffered in our place? Are we bold enough to affirm that we remember His commandments and love one another as He loved us?

Rather, let us humbly confess, “Lord, You know all things; You know our hearts and whether we are obedient to Your teachings. You see how the enemy sows discord amongst humanity, reaping an abundant harvest of agony and strife. You observe, O Lord, that our hearts are often filled not with selfless love and forgiveness, but with self-interest, pride, brutality, and animosity. You witness that those who identify as Christians often worship themselves rather than You, sacrificing the joy and well-being of others to this idol. You understand how divine obedience and nurturing love have been overshadowed by a drive for survival, where the strong exploit the weak. You observe the ongoing wars among nations, witnessing horrendous suffering and bloodshed everywhere.

Do we dare to claim we honor Your commandments, that we bear the title of Christians justly? No! With our lives, we replace Your divine commandments with worldly principles, causing You profound pain, effectively nailing You to Your Cross! We call all who believe in our Lord Jesus Christ to gather at the foot of His Cross, all who remember His commandments. Let us prostrate before Him, praying for the vanquishing of hatred and enmity in our hearts. May our spirits be ignited with love for Him and one another, and may He grant us insight into our spiritual poverty, our weakness, and our insignificance compared to the holiness to which we aspire. May He grant us the strength of renewal to begin anew in building His kingdom, that we may be united in His Spirit, becoming one with Him. Amen.

The foes of the Crucified were not alone in their presence at the cross. There were hearts burdened by anguish for the Divine Sufferer. A group of women observed from a distance, filled with a mix of horror and compassion. Many of these women had been among His followers in Galilee and had traveled to the festival alongside other Galilean believers. Among this group, marked by their distress, were His mother Mary, Mary Magdalene, Mary, the wife of Cleopas, the mother of James and Josiah, and Salomia, the spouse of Zebedee.

Indeed, among the crowd gathered at the foot of the cross, there are hearts ablaze with profound love for the Savior. Here are His mother, His beloved disciple, and several women from Galilee. Yet, they hesitate to approach the cross, and amidst the taunts and derision surrounding them, they remain silent. Consequently, not a single expression of compassion or comfort, not even a word of love, reaches the ears of the Lord Jesus Christ during these agonizing times.

Magdalene refers to someone from Magdala, located on the southwestern shore of Lake Gennesaret. The term "Mother of Jacob and Josiah" is interpreted by Chrysostom and Theophylact as designating the Mother of God. They ask who the wives were, noting that the Evangelist identifies His mother as Jacob's mother. The Evangelist refers to Mary as the mother of Jacob and Josiah, indicating that these were the offspring of Joseph from his first wife. Since the Theotokos is acknowledged as Joseph's spouse, it is fitting to call her the mother, or stepmother, of his children. Some scholars argue that this refers to the wife of Cleopas, also known as Althea, who is thought to be a sister of Mary, the Mother of God. The phrase "the mother of the sons of Zebedee" pertains to Salome, the mother of James and John, as noted in Mark 15:40.

All those who were acquainted with the Lord, including many devout women who had supported Him from their resources and had traveled with Him from Galilee to Jerusalem, stood at a distance, observing the unfolding events. Among the onlookers who desired to witness the conclusion were the holy Evangelists’ named witnesses: Mary Magdalene, Mary of Cleopas, the Mother of God's sister, who was the mother of James the younger and Josiah, along with Salome, who was the mother of James the greater and John, sons of Zebedee. As Salome gazed upon the cross and the Lord who suffered upon it, she was overwhelmed with sorrow, recalling her earlier desire for her sons to occupy positions of honor in Christ's earthly kingdom (Matthew 20:21).