Why were these women present at the crucifixion according to Matthew 27:56? Identification of the Women Matthew records: “Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of Zebedee’s sons” (Matthew 27:56). The parallel passages (Mark 15:40–41; Luke 23:49; John 19:25) show the group included Salome (mother of James and John), Mary the wife of Clopas, and “many other women who had come up with Him to Jerusalem.” These women had traveled from Galilee, personally funded the ministry (Luke 8:2–3), and now stood “looking on from a distance” (Mark 15:40). Covenantal and Prophetic Context 1. Psalm 38:11 and Psalm 88:8 foresaw the Messiah deserted by companions yet observed by faithful ones “afar off.” 2. Isaiah 53:8 declares He would be “cut off,” implying witnesses to the cutting-off. 3. The presence of female disciples fulfills the typology of faithful women at pivotal redemptive moments (e.g., Exodus 2:4; Judges 5:24; Ruth 4:14–15). Devotional Loyalty and Gratitude Jesus had delivered Mary Magdalene from seven demons (Luke 8:2). Mary, mother of James, had seen her sons transformed from “Sons of Thunder” to apostles of love. These women’s history with Jesus produced courageous gratitude that overrode fear of Roman brutality or Sanhedrin reprisal (cf. John 9:22). Service-Oriented Discipleship In first-century Judea women normally ministered to family members at death (Mishnah, Semahot XI). The same impulse moves them to remain available for burial duties, explaining why they prepare spices (Luke 23:55–56). Their presence is not sentimental but functional—ready to serve even when the male disciples fled (Matthew 26:56). Providential Preparation for Burial and Resurrection Witness God positioned them to: • Observe the actual death (Mark 15:40) and later rebut swoon theories. • Note the exact tomb (Matthew 27:61) so the resurrection location could be verified. • Arrive first on resurrection morning (Matthew 28:1), becoming primary eyewitnesses. By Jewish standards female testimony was disregarded; thus, the Gospels’ choice to feature them argues for historical honesty rather than fabrication—an evidential hallmark recognized by modern historiography. Legal-Evidential Value Roman crucifixion victims were sometimes left unburied. Joseph of Arimathea and Nicodemus intervened, but the women supplied continuous observation. In jurisprudence, multiple independent eyewitnesses strengthen veracity (Deuteronomy 19:15). Their roles satisfy Mosaic standards for establishing fact, later cited in apostolic preaching (Acts 10:39–41). Fulfillment of Scriptural Foreshadowing Genesis 3:15 promises the Seed will crush the serpent; appropriately, women who bear life are first to behold the Seed’s sacrificial death breaking the curse. Their fidelity echoes Hannah dedicating Samuel (1 Samuel 1:28) and the widow who fed Elijah (1 Kings 17:9–16), illustrating that God often uses marginalized voices to advance His redemptive plan. Contrast with Absent Male Disciples The men, fearing arrest, fulfill Zechariah 13:7: “Strike the shepherd, and the sheep will be scattered.” The women, by contrast, exemplify steadfast discipleship. Matthew highlights this contrast to instruct the fledgling church that true greatness is measured by faithfulness, not status (Matthew 20:26–28). Implications for Gospel Reliability Earliest extant manuscripts—Papyrus 104 (c. AD 125), Papyrus 64/67, Codex Vaticanus (B), and Codex Sinaiticus (א)—preserve Matthew 27 with remarkable uniformity, demonstrating textual stability of the women’s witness narrative. The criterion of embarrassment, multiple attestation, and early creed of 1 Corinthians 15:3–5 combine to anchor the resurrection account historically; the women’s presence at the cross is integral to that chain of custody. Archaeological and Historical Corroboration • The crucified heel bone of Yehohanan (Jerusalem, first-century) confirms the Gospel depiction of nail placement. • The Nazareth Inscription (first-century edict against tomb violation) coheres with an empty-tomb event that required imperial response. • First-century ossuaries inscribed “James son of Joseph, brother of Jesus” place the family names of Matthew 27:56 in the proper locale and era. Theological Significance Their presence underscores that salvation history is participatory; Christ’s atonement is offered universally, but those who draw near—regardless of social ranking—gain the privilege of seeing God’s greatest acts. The women at Calvary personify the church: watching, mourning, serving, and ultimately proclaiming the risen Lord. Practical Discipleship Lessons 1. Courageous loyalty to Christ surpasses cultural expectations. 2. Service in obscurity becomes pivotal in God’s chronology. 3. Proximity to the cross prepares believers to proclaim the resurrection. Summary The women stood at the crucifixion because covenant faith had kindled devotion, prophetic Scripture necessitated eyewitnesses, and divine providence appointed them as indispensable links between the cross and the empty tomb. Their fidelity validates the Gospel record and invites every reader to the same steadfast allegiance to the crucified and risen Messiah. |
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