Why were Mary Magdalene and the other Mary present at the tomb in Matthew 27:61? Matthew 27:61 “And Mary Magdalene and the other Mary were sitting there opposite the tomb.” Immediate Textual Setting The verse concludes Matthew’s account of the burial (Matthew 27:57-61). Joseph of Arimathea has rolled the great stone across the entrance; the two women remain, literally “opposite” (kateanti) the tomb—an intentional, watchful posture. Identification of the Women • Mary Magdalene: delivered from seven demons (Luke 8:2), a devoted follower from Galilee (Matthew 27:55). • “The other Mary”: mother of James the Less and Joseph/Joses (Matthew 27:56; Mark 15:40). Early patristic writers (e.g., Papias, c. A.D. 110, fragment 10) link her with “Mary of Clopas” (John 19:25). Their combined testimony satisfies Deuteronomy 19:15’s “two or three witnesses.” Cultural and Legal Motives a. Jewish burial custom required completed interment before sunset (John 19:31); spices and aromatic oils were added later because work was forbidden once Sabbath began (Luke 23:56). b. Women customarily performed mourning rites (Mishnah, Semahot VIII.1). Observing exact tomb location ensured they could return immediately after Sabbath with spices (Mark 16:1). c. Sitting opposite was also a shiv’ah-like vigil of honor and lament (Job 2:13 LXX: kathezomenoi). Devotional Motives Their courageous fidelity contrasts the flight of most male disciples (Matthew 26:56). Love, gratitude for deliverance, and hope in Jesus’ teaching on resurrection (Matthew 16:21; 20:19) drew them to remain even when hope seemed lost. Providential Role as Eyewitnesses Matthew features the women at four critical points: crucifixion (27:55-56), burial (27:61), guard posting (27:62-66—implied proximity), and resurrection discovery (28:1-10). This unbroken chain: death → interment → empty tomb → appearance ensures historical continuity and negates later “wrong-tomb” or “spiritual resurrection” theories. Early creedal formula (1 Colossians 15:3-7) matches their testimony. Fulfillment of Scripture • Isaiah 53:9—“He was assigned a grave with the wicked, yet… with the rich.” Joseph’s new family tomb fits the prophecy; the women verify its occupation. • Psalm 16:10—“You will not allow Your Holy One to see decay.” Their preparation for anointing underscores that decay was expected but divinely averted. • Hosea 6:2—“After two days He will revive us; on the third day He will raise us up.” Their presence on day one positions them to attest to the third-day event. Archaeological Corroboration First-century rolling-stone tombs matching the Gospel description have been excavated around Jerusalem (e.g., the family tomb at Dominus Flevit, the Herodian rolling-disk tomb at Esh-Sha‘ar). Such finds confirm the plausibility of a single cut-rock burial owned by a wealthy council member. The 1968 discovery of Johanan ben Ha-Galgol’s crucified remains validates nail placement and burial sequencing consonant with Gospel details. Psychological and Behavioral Considerations Cross-cultural grief studies show bereaved individuals seek proximity to the place of interment for closure (Kubler-Ross, 1969). The women’s consistent return aligns with normal grief processing, bolstering authenticity. Refutation of Alternative Theories Wrong-tomb: The women’s precise observation eliminates misidentification. Swoon: Roman confirmation of death (John 19:33-34) witnessed by these same women ends that speculation. Legendary growth: The presence of named, living witnesses invites contemporary verification (cf. Luke 1:2-4). Theological Implications Their vigil embodies discipleship: “Where I am, there My servant will be” (John 12:26). Being last at the cross and first at the empty tomb, they illustrate the beatitude “Blessed are those who mourn, for they will be comforted” (Matthew 5:4). Practical Application Persistent devotion and fearless witness characterize genuine faith. Modern believers emulate their watchfulness by lingering in Scripture and proclaiming the risen Christ regardless of cultural dismissal. Key Cross-References Mk 15:47; Luke 23:55-24:1; John 19:25, 42; 20:1-18; 1 Corinthians 15:3-8; Deuteronomy 19:15; Isaiah 53:9; Psalm 16:10; Hosea 6:2. Conclusion Mary Magdalene and the other Mary remained at the tomb to honor the Lord, verify His burial site, prepare for final anointing, and—by divine design—become indispensable eyewitnesses whose testimony anchors the historic, bodily resurrection that secures salvation for all who believe. |
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