(56) Mary Magdalene.--This is the first mention of the name in St. Matthew. The most natural explanation of it is that she came from the town of Magdala, or Magadan (the reading of the chief MSS.), not far from Tiberias, on the western side of the Sea of Galilee. The two prominent facts in her history prior to her connection with the Resurrection are, (1) that our Lord had cast "seven devils out of her" (Mark 16:9, Luke 8:2)--i.e., had freed her from some specially aggravated form of demoniacal possession--and that she followed Him and ministered to Him of her substance. The question whether she was identical (1) with Mary the sister of Lazarus, or (2) with the "woman which was a sinner" of Luke 7:37, will be better discussed in the Notes on the latter passage. It may be enough to intimate here my conviction that there is not the shadow of any evidence for either identification.

Mary the mother of James and Joses.--In St. Mark (Mark 15:40) she is described as the mother of "James the Less" (or, better, the Little) "and Joses," the epithet distinguishing the former from James the son of Zebedee, and possibly also from James the son of Alphaeus. She may, however, have been identical with the wife of Clopas (possibly another form of Alphaeus) mentioned in John 19:25 as standing near the cross with the mother of the Lord, and, according to a natural construction of the words, described as her sister. In this case, the word "Little" would attach to the son of that sister. Whether the two names, which occur also in the list of the "brethren of the Lord" (Mark 6:3), indicate that she was the mother of those brethren, is a point which we have no evidence to settle. The presumption seems to me against it, as on this supposition the "brethren" would be identical with the three sons of Alphaeus in the list of the Twelve, a view which we have seen reason to reject (see Note on Matthew 12:46).

The mother of Zebedee's children.--St. Mark (Mark 15:40) gives her name as Salome, and she, and not the wife of Clopas, may, on a perfectly tenable construction of John 19:25, have been identical with the sister of our Lord's mother there mentioned. St. Luke notes the fact that with the women were those whom he describes as "all His acquaintance," i.e., friends and disciples of, or at that time in, Jerusalem (Luke 23:49).

Verse 56. - The historian mentions the most prominent of these pious women. Mary Magdalene (ἡ Μαγδαληςή, the Magdalene). She was a native of Magdala (Matthew 15:39, where see note), a small village on the shore of Gennesaret. Some have identified her with the sister of Lazarus, chiefly because, taking her to be the "sinner" mentioned in Luke 7:37, she is related to have behaved in a somewhat similar way to our Lord as her namesake. But this is clearly a mistake. Of the two events, the locality, the scene, the occasion, the circumstances, are different. Of this Mary of Magdala we really know nothing, except that out of her Jesus had cast seven devils (Mark 16:9; Luke 8:2). That these were demons of impurity, or that she was the sinful woman who anointed our Lord, there is nothing whatever to prove; though the notion connected with the name Magdalene is so rooted in men's minds and language that it is impossible to eradicate it, however erroneous it may be shown to be. She had probably been one who was melancholy mad, and subject to fits; Christ had seen the spiritual cause of this malady, and removed it by freeing her from demoniacal possession. What wonder is it that she followed him from Galilee, tending him lovingly and anxiously until the end? Mary the mother of James and Joses. Some manuscripts read Joseph; but the Received Text is correct. These two persons are mentioned among our Lord's "brethren" in Matthew 13:55. The former is called "James the Less" (Mark 15:40), and is the apostle of that name. Mary is usually supposed to be the wife of Cleophas (John 19:25), and the sister of the mother of our Lord; so that these two disciples would be Christ's first cousins. The matter is shrouded in difficulty, and cannot be decided with absolute certainty. From the present passage, at any rate, one fact is shown, that they were not Christ's uterine brothers - a truth which needed no mention, were not the dishonouring heresy of Helvidius still rife among us. The mother of Zebedee's children. Salome (Matthew 20:20; Mark 15:40). The rejection of her ambitious petition had not lessened her love and devotion to Christ.

27:51-56 The rending of the veil signified that Christ, by his death, opened a way to God. We have an open way through Christ to the throne of grace, or mercy-seat now, and to the throne of glory hereafter. When we duly consider Christ's death, our hard and rocky hearts should be rent; the heart, and not the garments. That heart is harder than a rock that will not yield, that will not melt, where Jesus Christ is plainly set forth crucified. The graves were opened, and many bodies of saints which slept, arose. To whom they appeared, in what manner, and how they disappeared, we are not told; and we must not desire to be wise above what is written. The dreadful appearances of God in his providence, sometimes work strangely for the conviction and awakening of sinners. This was expressed in the terror that fell upon the centurion and the Roman soldiers. We may reflect with comfort on the abundant testimonies given to the character of Jesus; and, seeking to give no just cause of offence, we may leave it to the Lord to clear our characters, if we live to Him. Let us, with an eye of faith, behold Christ and him crucified, and be affected with that great love wherewith he loved us. But his friends could give no more than a look; they beheld him, but could not help him. Never were the horrid nature and effects of sin so tremendously displayed, as on that day when the beloved Son of the Father hung upon the cross, suffering for sin, the Just for the unjust, that he might bring us to God. Let us yield ourselves willingly to his service.Among which was Mary Magdalene,.... Out of whom Christ had cast out seven devils; and who having received much from him, loved much, which she showed by her zealous and constant attachment to him. She was called Magdalene, either because she was an inhabitant of Magdala, Matthew 15:39, so we read (e) of R. Isaac, of "Magdala", or "Magdalene"; and the rather, because that Magdala was famous, or rather infamous, for whoredom; for which reason the Jews (f) say, it was destroyed: or else she was so called, because she was a "tonstrix", or plaiter of women's hair, as the word signifies (g); and so we often read of Mary, , "the plaiter of women's hair" (h); by whom the Jews seem to design Mary, the mother of Jesus, whom they confound with this Mary Magdalene. Jerom says (i), her name signifies "towered", or "fortified", because of her care and diligence, and the ardour of her faith; and "Migdal", in Hebrew, does signify a tower:

and Mary the mother of James and Joses: the same with the wife of Cleophas, and sister to Mary, the mother of Jesus: instead of Joses, the Vulgate Latin and Ethiopic versions read Joseph: "Jose", in Hebrew, is the same with "Joseph", the last letter being cut off; the Arabic version reads Mary, the mother of James, and the mother of Joses, John 19:25.

And the mother of Zebedee's children: that is, of James and John; her name was Salome, Mark 15:40.

(e) Juchasin, fol. 96. 2.((f) T. Hieros. Taaniot, fol. 69. 1. Echa Rabbati, fol. 52. 4. (g) Maimon. & Bartenora in Misn. Kiddushin, c. 2. sect. 3.((h) T. Bab. Sabbat, fol. 104. 2. Chagiga, fol. 4. 2. & Sanhedrin, fol. 67. 1.((i) Ad Principiam, Tom. l. fol. 41.