Why were many women present at the crucifixion according to Matthew 27:55? Text of Matthew 27:55 “And many women were there, watching from a distance. They had followed Jesus from Galilee to minister to Him. ” Immediate Literary Context Matthew places this note immediately after describing Jesus’ final cry and the tearing of the temple veil (27:50-54). By introducing the women at that precise moment, he identifies who remained faithful during the darkest hour, sets up the burial narrative (27:56-61), and prepares the reader for the resurrection account (28:1-10). Historical–Cultural Setting Roman executions were public, carried out beside well-traveled roads (cf. John 19:20). Bystanders were common, yet friends of the condemned often kept a cautious distance to avoid association and potential arrest. The phrase “watching from a distance” (apo makrōthen) reflects this tension: near enough to see, far enough to remain safe (cf. Psalm 38:11). Who Were the Women? Matthew names three representatives in v. 56—Mary Magdalene, Mary the mother of James and Joseph, and “the mother of Zebedee’s sons.” Mark adds Salome (15:40-41) and Luke notes “all His acquaintances and the women who had followed Him from Galilee” (23:49). Luke 8:1-3 earlier listed several of these women, emphasizing that they had financed Jesus’ ministry “out of their own means.” Why Were They Present? 1. Lifelong Discipleship and Ministry “They had followed Jesus from Galilee.” Their presence springs from durable commitment formed during the Galilean ministry, not last-minute curiosity. Service (diakonēō) marks them as true disciples parallel to angels who “ministered” to Jesus after the temptation (Matthew 4:11). 2. Compassionate Witness to Suffering Women in first-century Judaism often attended executions to mourn (Josephus, Ant. 17.6.3). Their devotion contrasts with most male disciples who “forsook Him and fled” (26:56). 3. Provision for Practical Needs Jewish burial required prompt action before sunset (Deuteronomy 21:23). The women watched so they could locate the body, purchase spices (Mark 16:1), and arrange burial cloths—tasks culturally assigned to female relatives or friends. 4. Preparation for Burial and Resurrection Their careful observation of the place of burial (Matthew 27:61) qualified them to be first witnesses of the empty tomb (28:1). Without their presence, the chain of custody between death, burial, and resurrection would be open to challenge. 5. Fulfillment of Scriptural Patterns and Prophecy a. Psalm 38:11—“My friends and companions stand aloof…” fulfilled in the male disciples’ absence, while faithful women remain at a distance. b. Zechariah 13:7—“Strike the Shepherd, and the sheep will be scattered” answered negatively by these women, providing a believing remnant motif that threads through Scripture. 6. Eyewitness Authentication of the Gospel In Greco-Roman courts women’s testimony was undervalued, so fabricating female eyewitnesses would be counter-productive. Their inclusion therefore bears the mark of genuine historical memory (criterion of embarrassment) and strengthens apologetic confidence in the crucifixion-resurrection narrative. 7. Illustration of Kingdom Reversal and Inclusive Mission Jesus had consistently elevated the lowly (Matthew 5:3-12; 11:25). By spotlighting women when the Twelve fail, Matthew depicts the upside-down kingdom where faithfulness, not status, determines honor. Significance for Apologetics The convergence of independent Gospel streams (Matthew, Mark, Luke, John) on women witnesses demonstrates multiple attestation. Early creed-like material in 1 Corinthians 15:3-4 confirms Jesus’ death and burial, while the female presence links directly to those events. The probability of collusion is negligible given the cultural liabilities attached to female testimony. Archaeological and Extra-Biblical Corroboration • A first-century crucified ankle bone found at Givat HaMivtar (1968) verifies Roman practice in Judea and corroborates the Gospel’s setting. • Ossuary inscriptions such as “Alexander son of Simon” (cf. Mark 15:21) illustrate that crucifixion victims’ families were remembered, aligning with the named individuals in the passion accounts. • The Garden Tomb area and the Church of the Holy Sepulchre both lie beside ancient roads, matching the necessity for observers “from a distance.” Theological and Pastoral Implications The women’s steadfast presence models persevering love amid suffering, calling believers to faithful witness even when cultural forces marginalize them. Their ministry underscores that every follower—regardless of gender—has a crucial role in God’s redemptive plan. Their example invites today’s church to emulate sacrificial service and fearless identification with Christ. Conclusion Many women stood at the crucifixion because they were long-time disciples committed to serving Jesus, compelled by compassion, providentially positioned to prepare His burial, and sovereignly chosen as primary eyewitnesses of His death and resurrection. Their presence fulfills Scripture, authenticates the Gospel, and embodies the kingdom ethic that the last shall be first, all to the glory of God. |
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