Mary Magdalene - Mary of Magdala. She had a special cause of attachment to the Saviour, having been relieved by him of a most dreadful calamity and restored to her right mind, after being possessed by seven devils. See the notes at Luke 8:2.

And the mother of Zebedee's children - That is, of James and John, Matthew 10:2. Her name was Salome, Mark 15:40.

Mary Magdalene - She probably had her name from Magdala, a village or district in Lower Galilee. See Matthew 15:39. Some think she was called Magdalene from מגדלא magdala, which signifies a plaiter of hair. See Lightfoot.

Mary the mother of James - She was mother of him called James the lesser, or junior, who was son of Alpheus or Cleopas - see Matthew 10:3; Mark 15:40; John 19:25; and she was sister to the holy virgin. Thus it appears that there were four remarkable Marys mentioned in the Gospels.

1. Mary the Virgin, wife of Joseph.

2. Mary Salome, her sister, wife of Cleopas, John 19:25.

3. Mary Magdalene, or Mary of Magdala; and,

4. Mary, the sister of Martha and Lazarus, John 11:1.

Though Baronius asserts, and Lightfoot is of the same opinion, that Mary Magdalene, and Mary, the sister of Martha and Lazarus, was one and the same person. It is difficult to ascertain and distinguish these women where their names occur in the Gospels, so many being called by the name of Mary.

Joses - Several MSS. and versions read Joseph.

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.

Magdalene (ἡ Μαγδαληνὴ)

Neither Mary of Bethany (Matthew 26:6-13) nor the woman who had been a sinner (Luke 7:37-48). The word denotes merely her town: She of Magdala.

Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedees children.

27:56 Mary Magdalene. Mentioned first here, also in Lu 8:2, before the resurrection. She had been healed by the Lord.

Mary the mother of James and Joses. She was the wife of Clopas or Alphaeus (Joh 19:25).

The mother of Zebedee's children. Salome. John mentions his (Jesus') mother's sister (Joh 19:25), but does not name Salome, his own mother. Hence it is inferred that Salome was the sister of Mary, the mother of Jesus. Mary, the mother of Jesus, was also at the cross.

27:56 James - The less: he was so called, to distinguish him from the other James, the brother of John; probably because he was less in stature.

Margin James

Son of Alphaeus. See Scofield Note: "Mt 4:21".

56. Among which was Mary Magdalene-(See on [1380]Lu 8:2).

and Mary the mother of James and Joses-the wife of Cleophas, or rather Clopas, and sister of the Virgin (Joh 19:25). See on [1381]Mt 13:55,56.

and the mother of Zebedee's children-that is, Salome: compare Mr 15:40. All this about the women is mentioned for the sake of what is afterwards to be related of their purchasing spices to anoint their Lord's body.

The Taking Down from the Cross and the Burial (Mt 27:57-60).

For the exposition of this portion, see on [1382]Joh 19:38-42.

The Women Mark the Sacred Spot that They Might Recognize It on Coming Thither to Anoint the Body (Mt 27:61).

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.