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Explanation for:
Matthew
27
:
56
Among whom was Mary Magdalen, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee.
13
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{"arr":[{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Who were those individuals? His mother, referred to by the Evangelist as Jacob's mother, along with others."},{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"The women provided their teachers with nourishment and garments from their own means, adhering to Jewish traditions. This behavior was not customary among the Gentiles and could potentially lead to temptation for them. Paul himself noted that he refrained from adopting this practice: \\"Or have we not authority to have a sister wife as a companion, even as the other apostles, and the brothers of the Lord, and Cephas?\\" (1 Cor. 9:5). These women ministered to the Lord with their resources—He thrived with their assistance, and they were enriched by His spiritual gifts. This should not suggest that the Lord, who is sovereign over all things, did not wish to provide for sustenance; instead, He utilized this situation to impart lessons. We should consider the companions He chose—Mary Magdalene, from whom seven demons had been cast out; Mary, the mother of James and Josiah, alongside her aunt, the sister of Mary, the mother of our Lord; and the mother of the sons of Zebedee, who previously sought a position for her children in the kingdom. Other women were present as well."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"After the burial of Jesus Christ, some accounts suggest that the Mother of God became gravely ill from overwhelming sorrow and was unable to visit the tomb, instead lying down and weeping until the announcement of the Resurrection reached her. Among the many women present, certain noteworthy figures are highlighted. Some claim that the one referred to by the Evangelists as the mother of James and Josiah, at times called Mary of James and at others Mary of Josiah, is indeed the Mother of God, since these were considered the sons of Joseph. According to Divine Design, as Joseph is recognized as the spouse of the Mother of God, they could rightly be seen as Her sons. However, this interpretation seems challenging to uphold. Firstly, there was nothing preventing the Virgin from being directly named as the Mother of Jesus, as the Evangelist often referred to Her in this way in earlier accounts. Furthermore, it would be unreasonable to elevate Mary Magdalene above Her in the subsequent narratives, suggesting a greater fervor than the Mother of God. Therefore, it seems more plausible that another Mary, the mother of James and Josiah, not the sons of Joseph, was among the seventy disciples. Many individuals shared the same names in Jewish culture. The Virgin may have been closer to the Cross than the other women, her profound grief overshadowing any fear she might have felt from the Jews. Alternatively, she may have moved about from one place to another, unable to remain still due to the intense anguish inherent to a mother's heart. She ultimately stayed at the tomb, observing all that unfolded. If we entertain this perspective, we might wonder why the Evangelists did not mention Our Lady. It was widely known that she was present throughout, embodying the role of a mother, and thus the Evangelists might have chosen not to describe her sorrow. They previously acknowledged that she followed her Son during His teachings. It is critical to understand both perspectives and embrace what appears to be more plausible. Mark states, “there were also wives seeing from afar,” which included Mary Magdalene, Mary the mother of James the Less and Josiah, and Salome. Some have asserted that Salome was the same individual referred to by Matthew as the mother of the sons of Zebedee."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"Magdalene refers to someone from Magdala, located on the southwestern shore of Lake Gennesaret. The term \\"Mother of Jacob and Josiah\\" is interpreted by Chrysostom and Theophylact as designating the Mother of God. They ask who the wives were, noting that the Evangelist identifies His mother as Jacob's mother. The Evangelist refers to Mary as the mother of Jacob and Josiah, indicating that these were the offspring of Joseph from his first wife. Since the Theotokos is acknowledged as Joseph's spouse, it is fitting to call her the mother, or stepmother, of his children. Some scholars argue that this refers to the wife of Cleopas, also known as Althea, who is thought to be a sister of Mary, the Mother of God. The phrase \\"the mother of the sons of Zebedee\\" pertains to Salome, the mother of James and John, as noted in Mark 15:40."},{"author-name":"Philaret (Gumilevski)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c896f4b6fd32caa244b5d7_Philaret%20(Gumilevski).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"At the foot of the cross of Jesus stand His mother, her sister, Mary of Clopas, and Mary Magdalene (Jn. 19:25). Who are these women, companions of the Most Blessed Mother? Mary of Clopas was the spouse of Cleopas, also known as Alphaeus (Mk. 3:18), and the mother of Josiah and James the Less, who were cousins of the Savior (Mk. 15:40). Mary Magdalene had been wonderfully healed of her sins and demons (Mk. 16:3; Lk. 8:3) and became an ardent follower of Christ; she traveled with Him and provided for Him as much as she was able (Lk. 8:3, 4). It was this same profound love that brought her to the cross. Near the cross, we also find Salome, the wife of Zebedee and mother of the Apostles James and John (Mk. 15:40), along with several other women who had journeyed to Jerusalem with the Savior from Galilee (Mk. 15:41; Lk. 23:49). Did any of the Apostles stand at the foot of the cross? There was one disciple, the beloved John, whose devotion brought him from the courtyard of the high priest to Golgotha, inspiring him to remain at the cross of Jesus, despite the peril posed by His adversaries. Were there other disciples present? What about the passionate Peter? Was the doubting Thomas there? Was Judas, the one zealous for God's purpose? The Gospel writers reveal no one else at the cross but John. Although Thomas might suggest that he saw Christ on Golgotha, it was only after He had been pierced and His sacred body lay lifeless. Thus, as St. Chrysostom points out, “the weaker sex was then courageous; the disciples fled, but they were present.”"},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"Among those nearest to the Savior, specifically His apostles, only John stood by Him at the cross. Their fear, it seems, overshadowed their love during those deeply harrowing hours of His crucifixion. Peter, bearing his own burden, wept in isolation. However, the devotion of the holy women, the Lord’s followers, triumphed over their fear. The Roman soldiers stationed there prevented them from approaching the cross, compelling them to observe from a distance as their Master endured His agony, suffering in their hearts. Numerous women looked on from afar, those who had followed Jesus from Galilee, serving Him in whatever manner they could. Among them were Mary Magdalene, whom the Lord had freed from seven demons; Mary, the mother of James and Joseph; and the mother of the apostles James and John, Salome. But what of the chief priests and the elders of the Jews? Did they comprehend the signs occurring in that moment? Were they not even slightly apprehensive? The centurion heard Jesus prophesy the grim destiny of Jerusalem, listened to His prayer for those crucifying Him, received His regal response to the repentant thief, and was struck by His serene composure amidst the taunts directed at Him. He recalled that even Pilate had found no fault in Him, and a sense of reverence filled his spirit."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"In the face of the jeers and taunts from Jesus' adversaries on Golgotha, the Blessed Virgin Mary, Mary Magdalene, Mary of Cleopas, and the Apostle John displayed great courage by approaching the Cross. Archbishop Innocent suggests that they did so only after darkness had fallen, fearing for their safety in expressing their love for Jesus beforehand, noting that the Theotokos could have been subjected to ridicule by her Son’s enemies. However, this interpretation seems unlikely. It’s hard to believe that Our Lady observed her Son's agony from a distance; rather, the loving heart of a mother compelled her to go to Him amid His suffering, where He was encircled by hostile foes, longing for any comfort.\\n\\nEveryone can understand the immense difficulty of enduring suffering without nearby support to alleviate one's anguish, but a mother understands such pain more deeply than anyone. Therefore, it is likely that as soon as the soldiers completed their tasks and took their posts, John led the Mother of God through the crowd, followed by Mary Magdalene and Mary Cleopas; undeterred by potential danger, they stood by the cross. It’s possible that initially they positioned themselves in such a way that Christ did not recognize them, perhaps due to the surrounding mockery rendering closeness impossible. However, as the enemies eventually dispersed, it was Our Lady and John, who watched over her, who instantly drew near, ensuring that Jesus could see them.\\n\\nWhen Christ departed this world, His Blessed Mother found herself alone, with no one to care for her. Joseph had passed away, the so-called brothers of the Lord were not among His disciples or followers, and other relatives were absent. Thus, when Jesus beheld His Mother and His beloved disciple at her side, He joyfully entrusted John with her care, saying, “Woman, behold your son,” directing His gaze at John (John 19:26). Then, addressing John and indicating His mother, He proclaimed, “Behold, your mother!” (John 19:27). John recounts that from that moment onward, he took her into his home and looked after her as a son would his mother until her death (John 19:27).\\n\\nThe Evangelists Matthew and Mark recount the presence of various women at Jesus' death, observing Him from a distance, yet they do not mention the Mother of God (Mark 15:40-41). This omission may suggest that the Theotokos was not present at her Son’s death. It’s quite plausible that Jesus wished to shield His Mother from the profound sorrow of witnessing His suffering on the Cross, possibly signaling John to take her away. Nevertheless, it seems John did not leave her alone during that painfully significant moment, as he later details the events that followed, affirming with certainty, “And he who saw testified, and his testimony is true; he knows that he speaks the truth” (John 19:35). It’s difficult to imagine John, after bringing Our Lady into his home, abandoning her during such a sorrowful hour. Thus, it is reasonable to believe that she remained close to the Cross until the very end.\\n\\nAs we ponder the whereabouts of the other Apostles, aside from John, we realize that the closest companions of Christ, who had pledged to follow Him to Jerusalem and share in His fate, were nowhere to be seen. Where was Peter, who vowed to sacrifice himself for Jesus? They were absent during this moment of mourning for their Master, whom they had recently acknowledged as the Son of God. Instead, Judas was far from Golgotha, guilty and looking back (see Matthew 27:5). What about the other ten apostles? Where were those whom Christ referred to as His friends during His farewell? The Gospels do not provide answers, but considering the events leading up to that moment, we can deduce a possible mindset among the scattered Apostles. Together with all the Jewish people of that era, they awaited a Messiah who would be a conquering King of Israel, capable of overthrowing the Roman oppressors and bringing all nations under Jewish authority. These aspirations were deeply ingrained in their understanding of the Messiah’s role, and even the Apostles, despite Christ’s many revelations that His kingdom was not of this world, clung to these dreams.\\n\\nTheir thoughts were on the positions they would hold in the Messiah's kingdom and even quarreled among themselves over who would occupy the most esteemed positions. John and James, the sons of Zebedee, audaciously petitioned for prominence at Christ's side in His kingdom. Their unwavering faith in the expected glorious reign overshadowed their understanding of His inevitable suffering, death, and resurrection, which seemed entirely incompatible with their expectations. How could the King of Israel endure suffering or face death? To them, the concept of a dying Messiah was incomprehensible, for they believed He would reign forever and thus could not die. How could resurrection even be considered if the Messiah did not succumb to death? Such paradoxes baffled the Apostles.\\n\\nAs they witnessed Jesus' gradual disconnection from His followers and the people's changing sentiments towards Him, their aspirations may have begun to wane. They attempted to persuade Him against traveling to Jerusalem, fearing the consequences they anticipated. Despite their initial fear and doubt, their love for Him as a Prophet drew them to accompany Him. Thomas's brave declaration, “Come and we will die with Him!” encapsulated their mixed feelings; thus, they followed Him into Jerusalem. \\n\\nThe jubilant reception of Jesus into the city revived their hopes for the establishment of His kingdom, but when His association with the establishment faltered and public support dwindled, despair settled back into their hearts. When Jesus was treated as a criminal and condemned, fear overcame them, leading them to forsake Him, while even Peter, who declared his loyalty, denied his association with Him thrice, shrinking from calling Him by name.\\n\\nYet, even then, they might still have clung to hope that their beloved Master would somehow escape the impending execution, perhaps believing that His miraculous power would be employed to reveal His kingdom triumphantly. When they arrived at Calvary, they likely carried these fading hopes into the throng. Alas! These expectations were dashed as Christ chose not to utilize His divine abilities to avert death, instead praying for His executioners. Did doubt creep into the Apostles’ minds as they looked upon their crucified Leader being mocked by His enemies, taunted with the challenge, “If You are the Son of God, come down from the cross”? In such desperate moments, did they not silently plead for His miraculous intervention, hoping He would reveal His kingdom? \\n\\nFor those who were inclined to believe, was the Cross not a profound test of faith? Did it not cast them into despair, disappointment, and utter hopelessness? Watching from afar, crying out for Him to prove His divinity, their prayers seemingly unanswered must have led them deeper into despair. Their cherished visions of the Messiah's kingdom lay shattered, with all hopes of glorified positions extinguished. \\n\\nThey recalled the days when they had asked Jesus what reward awaited them for their sacrifices, and His promise that they would sit on thrones to judge the twelve tribes of Israel now led them to tragic contemplation: Where was the fulfillment of that promise? Where was Jesus’ throne, if it appeared He was destined only for a cross? The thought must have plagued them—were they also to suffer alongside their Lord? Their spirits were in turmoil—facing the cross instead of the glorious kingdom, they yearned for Him to descend, to take His rightful seat. \\n\\nThese cries, filled with doubt and trepidation, welling up into flickers of hope and ultimately despair, echoed within the hearts of the ten Apostles, cloaked in the crowd around Golgotha. It was sadly evident that as they stood witness, they did not grasp the profound significance of what was unfolding. They were yet to understand that Christ’s victory over the world would be realized through His death and resurrection. Having forgotten His words, “Courage yourselves! I have overcome the world!” they remained blind to the purpose behind their travails. Only post-resurrection, when the Holy Spirit descended upon them, did their hearts, previously hardened, become receptive to understanding, and their minds, clouded by misguided beliefs about the Messiah, found illumination. Enlightened at last, they began to preach the risen Christ with unwavering conviction.\\n\\nSo, as we strive to comprehend the inner struggle of the Apostles watching their crucified Master from a distance, we need to bear in mind that their moments of doubt and disbelief served a divine purpose. It was the will of God that through such experiences, the Apostles would ultimately come to steadfast faith in Jesus Christ as God incarnate, empowering them to become effective witnesses amidst the pagan world. All their doubts, disappointments, and despair were part of God’s plan.\\n\\nAnd the people stood and watched (Luke 23:35). Let us, too, as sinners, gather at the foot of the Lord’s Cross. Let us position ourselves mentally at the feet of the Suffering One, who offered Himself as a sacrifice for the sins of the world. Let us attentively listen to what He conveys to us from this height after nearly nineteen centuries since His atoning sacrifice. Can we hear Him reminding us of the commandment He entrusted to His Apostles during His final discourse: “A new commandment I give unto you, that you love one another; as I have loved you” (John 13:34)? Can we hear Him questioning us: “Do you love one another? Do you recall my teaching that there is no greater love than to lay down one's life for friends” (John 15:13)? “Do you remember that it is through love for one another that all will recognize you as my disciples” (John 13:35)? What shall we respond to the Lord who suffered in our place? Are we bold enough to affirm that we remember His commandments and love one another as He loved us? \\n\\nRather, let us humbly confess, “Lord, You know all things; You know our hearts and whether we are obedient to Your teachings. You see how the enemy sows discord amongst humanity, reaping an abundant harvest of agony and strife. You observe, O Lord, that our hearts are often filled not with selfless love and forgiveness, but with self-interest, pride, brutality, and animosity. You witness that those who identify as Christians often worship themselves rather than You, sacrificing the joy and well-being of others to this idol. You understand how divine obedience and nurturing love have been overshadowed by a drive for survival, where the strong exploit the weak. You observe the ongoing wars among nations, witnessing horrendous suffering and bloodshed everywhere. \\n\\nDo we dare to claim we honor Your commandments, that we bear the title of Christians justly? No! With our lives, we replace Your divine commandments with worldly principles, causing You profound pain, effectively nailing You to Your Cross! We call all who believe in our Lord Jesus Christ to gather at the foot of His Cross, all who remember His commandments. Let us prostrate before Him, praying for the vanquishing of hatred and enmity in our hearts. May our spirits be ignited with love for Him and one another, and may He grant us insight into our spiritual poverty, our weakness, and our insignificance compared to the holiness to which we aspire. May He grant us the strength of renewal to begin anew in building His kingdom, that we may be united in His Spirit, becoming one with Him. Amen. \\n\\nBut all those who knew Him and the women who had followed Him from Galilee stood afar off, observing (Luke 23:49). Among them were Mary Magdalene and Mary (Cleopas), the mother of James the less and Josiah, plus Salome, the mother of James and John, who had served Him during His time in Galilee. John the Evangelist notes that Mary Magdalene and Mary Cleopas were with Our Lady at the cross. Therefore, if Mark states that at the moment of Jesus’ death Mary Magdalene and Mary Cleopas stood at a distance, it is reasonable to conclude they had distanced themselves by that time."},{"author-name":"Lopuchin A.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c891400ee1341634d2276d_Lopuchin%20A.P..png","category":"Christian Authors","century":19,"exegesis-text":"The foes of the Crucified were not alone in their presence at the cross. There were hearts burdened by anguish for the Divine Sufferer. A group of women observed from a distance, filled with a mix of horror and compassion. Many of these women had been among His followers in Galilee and had traveled to the festival alongside other Galilean believers. Among this group, marked by their distress, were His mother Mary, Mary Magdalene, Mary, the wife of Cleopas, the mother of James and Josiah, and Salomia, the spouse of Zebedee."},{"author-name":"Makkaveiski N.K.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"Indeed, among the crowd gathered at the foot of the cross, there are hearts ablaze with profound love for the Savior. Here are His mother, His beloved disciple, and several women from Galilee. Yet, they hesitate to approach the cross, and amidst the taunts and derision surrounding them, they remain silent. Consequently, not a single expression of compassion or comfort, not even a word of love, reaches the ears of the Lord Jesus Christ during these agonizing times."},{"author-name":"Paul Matwejewski","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8969f5be0d592d5a10576_Paul%20Matwejewski.png","category":"Christian Authors","century":19,"exegesis-text":"All those who were acquainted with the Lord, including many devout women who had supported Him from their resources and had traveled with Him from Galilee to Jerusalem, stood at a distance, observing the unfolding events. Among the onlookers who desired to witness the conclusion were the holy Evangelists’ named witnesses: Mary Magdalene, Mary of Cleopas, the Mother of God's sister, who was the mother of James the younger and Josiah, along with Salome, who was the mother of James the greater and John, sons of Zebedee. As Salome gazed upon the cross and the Lord who suffered upon it, she was overwhelmed with sorrow, recalling her earlier desire for her sons to occupy positions of honor in Christ's earthly kingdom (Matthew 20:21). Now she witnessed the cup of anguish and the baptism of death to which the Divine Master referred when speaking to her and her sons (v. 22). The seven days of suffering matched the seven days of creation. The equinox marks the beginning of time at creation, where day and night stood equal. The full moon was formed after the equinox on the fourth day, and on the sixth day, God created man. The period of creation is significant, representing renewal, aligning with the equinox, the full moon on the 14th day, and the day of man’s creation. Concurrently, the Lord surrendered Himself to suffering: Father, the hour has come (John 17:1). The Savior endured pain on the cross during the very hours from Adam's consumption of the forbidden fruit to the time of judgment—between the sixth and ninth hour: But the hour was as the sixth, and there was darkness over all the earth, until the ninth hour (Luke 23:44). For our understanding, this period corresponds to 12 PM to 3 PM. The sun reaches its peak only to suddenly dim, with the constellation of Aries becoming visible above. Adam sought divinity, and the Lord, embodying the God-man and the new Adam, descended to exalt humanity. Through Christ's death, redemption was fulfilled, the darkness of sin was dispelled, and light returned. Notably, the sun, moon, and the entire starry sky during the crucifixion mirrored the scene at man’s creation on that sixth day—Friday. The moment of man’s re-creation was deliberately aligned with creation itself. Here is the crux of time: at creation, the sun and moon were established on the fourth day (Wednesday), and humanity was formed on the sixth day, Friday. In the re-creation of man, the Lord condensed both the full moon phase and the Jewish Passover into this singular day. This focus on the centrality of time suggests that the equinox was also compressed to this period. The original time of creation—the equinox and the entirety of the six days—culminated in the day of the Savior's suffering—Friday, the day of the Jewish Passover. The first hour reflects the leading of Jesus from the Sanhedrin to Pilate for trial and the torments endured in the Praetorium. The troparion of the first hour reminds us: ‘In the morning hear my voice, O my King and my God.’ At the third hour, the Church commemorates the Savior’s journey towards the crucifixion. This marks the time of Jesus' crucifixion: And at the third hour, they crucified Him (Mark 15:25). At the sixth hour, with the Savior undergoing His sufferings on the cross, humanity was liberated from the bondage of the devil. The Church prayers declare: ‘And He who on the sixth day and hour, on the cross, nailed the boldness of Adam's sin and severed the record of our transgressions, O Christ God, have mercy on us.’ The Lord Jesus Christ prayed and surrendered His spirit into His Father’s hands at the ninth hour (Matthew 27:46-50). In that same moment, He was struck in the side with a spear, causing blood and water to flow from the wound. During the ninth hour, the Church intercedes in remembrance of the Savior’s death, proclaiming: ‘He who tasted death in the ninth hour for our salvation, who endured death in the flesh to put to death our flesh, O Christ God, have mercy on us.’ Thus, during the 1st, 3rd, 6th, and 9th hours, we encounter the redemptive moments of Jesus Christ's crucifixion Friday. On that day, the promise of the prefigurement met the reality of the Resurrection. The sacrifice was rendered. Redemption was secured. Adam was rescued from hell. The devil faced defeat. Eternal death was vanquished. The gates of heaven flung open to all. ‘Christ is risen!’ declared the angels to Christ’s followers at dawn on the eighth day, marking the first day of the week following the Sabbath. This day symbolizes the initial day of creation, as well as the eighth day—the eternal and unending Kingdom of God."},{"author-name":"Bogolepow D.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"In examining the Gospel accounts, we find several Marys listed during significant events surrounding Jesus' life and ministry. Mary Magdalene, the mother of Jesus, Mary the mother of James and Joseph, and Mary the wife of Clopas appear consistently in these narratives. There are notable similarities and distinctions among them that lead to certain conclusions. For instance, Salome is identified as the mother of the sons of Zebedee, while the mother of James and Joseph, understood to be Mary, was married to Clopas. This Mary is also positioned as a sister to the Blessed Virgin Mary, although interpretations about their exact relationship vary, as the term sister in Hebrew can refer to both siblings and cousins. \\n\\nIn the Gospel of John, some scholars recognize four distinct individuals: Jesus' mother, her sister, Mary of Clopas, and Mary Magdalene. Through comprehensive comparison with other accounts, it can be deduced that Mary, mother of James and Joseph, indeed is Clopas' wife. Furthermore, this allows us to trace the familial connections of James and Joseph to Jesus Christ himself. According to tradition, there are links suggesting Cleopas may have been a brother to Joseph, which raises questions about whether these figures were cousins or brothers-in-law. Additionally, a separate tradition posits that James, Joseph, Simon, and Judas were actually Joseph's children from a prior marriage. This illustrates the complex web of relationships among those closest to our Lord."},{"author-name":"Alexander Gorsky","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8884037c1e1c51e1332e2_Alexander%20Gorsky.png","category":"Christian Authors","century":19,"exegesis-text":"The Society of Jesus, having lost their Master, found themselves in a state of deep despair. As soon as soldiers arrived at Gethsemane to arrest Him, His disciples scattered in fear. During the time of Christ's anguish, many of His followers may not have even been in Jerusalem. Of the two who dared to accompany Jesus to His trial, one was overwhelmed with sorrow for his betrayal, while the other, who bore witness to Jesus' final moments, shared in profound grief alongside His heartbroken Mother. Shall we reflect on the unfortunate traitor, who soon felt remorse for his actions and brought an end to his own life? These were the successors of the twelve thrones in the kingdom of Christ, destined to judge the twelve tribes of Israel. Yet how far removed was that hope in this moment! Focused solely on their loss, they felt stripped of Jesus and everything that came with Him—a distressing realization compounded by the pangs of conscience. Each disciple recognized that in losing Jesus, they had forfeited all. Their aspirations for the glorious kingdom of the Messiah had been shattered like fragile glass. The vision of what might have been was no longer of any concern to them; they found themselves at a loss in their dire situation. Their faith in Jesus and His glory had dimmed, resulting in a loss of the miraculous abilities that this faith had once empowered them with. They possessed no courage, no miraculous power, no formidable allies to assist them, nor any resources to ensure their safety—everything they once had was buried with their Master. Their only expectation from their fellow countrymen was to share the same tragic fate.\\n\\nHaving shared such close communion with their Divine Teacher, they had cultivated a genuine love for Him. How could they not hold Him in their hearts? His love for them was fervent and undeniable. He showed them extraordinary kindness and imparted life-giving teachings. He defended them against the plots of His adversaries (Matthew 12:2, 3, etc.), and concerned Himself for them even in the face of His impending suffering (Luke 22:36, 31, 32; John 13:18, 19; 18:8, 9-11). Who could reciprocate such profound love? Was it not the cruelest insensitivity to be indifferent to Him? He opened His heart completely to His disciples, revealing to them all the sacred mysteries. As friends, He called them and shared His soul with them. And now, with Jesus gone, could they truly face their own actions with courage? Could anyone among them claim in their heart: I remained loyal to You, Divine Teacher, until the end, sharing all with You, and a force beyond my control seized You away from us? Yet as their conscience spoke, each one was reminded: you were not worthy for Him to remain with you eternally. They could recall all the torments inflicted upon Him during His last hours with them: when He foretold that one of them would deny Him three times that night, they collectively insisted, “No, it cannot be” (Matthew 26:35). How did they react when Jesus was taken away? They were prepared to abandon even their last possessions to escape from His captors (Mark 14:51). Despite His efforts to draw them near during this perilous time, they were unable to understand or engage—instead, they succumbed to sleep when He asked them to pray. When He conveyed the gravity of their impending trials, they failed to grasp His meaning (Luke 22). Even as He described the sufferings He was about to endure, they argued about which among them would be the greatest in His kingdom. And was it not one among their midst who turned traitor against Him?\\n\\nThus, every ounce of consolation and hope was overshadowed in the disciples’ hearts by the sorrow of losing their Master, especially in the initial hours following the harrowing events at Golgotha (Mark 16:10). The time foretold by Jesus at the Last Supper had arrived: “you will weep and wail, and the world will rejoice” (John 16:20); “you will seek Me, and you cannot come where I am going” (John 13:33). Gradually, they began to gather together, yet found no comfort in one another’s presence. Others near Jesus shared in their grief, notably the Blessed Mother of Jesus, whose heart ached for her Son as she witnessed His suffering upon the cross. Simeon’s prophecy was fulfilled in her: “a sword will pierce through your own soul.” Every drop of Jesus’ blood was a wound upon her heart. The shame and humiliation He endured, counted among criminals, pierced her deeply—especially since, before His birth, she recognized Him as the Son of God and anticipated that all generations would honor her for Him. In her agony, the compassionate Son sought to shield His mother from witnessing His final sufferings, but this was insufficient to ease her pain.\\n\\nOther mourners, including the mothers of Apostles James and Judas, along with Salome, the mother of the other two Apostles, James and John, likely wept alongside the Blessed Virgin in John’s residence (John 19). Those who had witnessed the agony of Jesus returned from that sorrowful scene, their hearts heavy with grief: what torment must have filled the hearts of the women united with Jesus through blood, love, and shared hopes? Lastly, Mary Magdalene, fervent, loving, and devoted, stood by the cross with His Mother (John). The sisters of Lazarus, who once rejoiced in their brother’s return to life, now mourned, realizing that this moment precipitated the Sanhedrin’s ultimate verdict against Jesus. Joseph and Nicodemus, who had concealed their allegiance to Jesus, approached Him now, seemingly only to pay their final respects to the one forsaken by all. Indeed, all who had known Jesus, each to their own degree, found themselves engulfed by the same sadness shared among the Apostles."},{"author-name":"Innocentius of Kherson","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88d18072d36d1a976dd2c_Innocentius%20of%20Kherson.png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"For the followers of Jesus Christ, the dimming of the atmosphere and the stillness of nature presented a poignant opportunity to approach the cross, where there reigned a sense of tranquility. According to the Evangelists, those who were acquainted with the Lord took this step, particularly a number of women from Galilee who had come to the festival and, as noted by Mark, had followed Him even during His time in Galilee (Mark 15:41), offering their support from their means (Matthew 27:55). Among them were Salome, the wife of Zebedee and mother of James and John (Mark 15:40; Matthew 27:56), Mary Magdalene, Mary the sister of Our Lady, and the mother of Cleopas (John 19:25), as well as James and Josiah; John, the beloved disciple and friend of Jesus; and the Mother of the Lord herself. Joseph, the betrothed of Mary, was likely absent from Calvary, perhaps no longer residing on earth. Since the account of Jesus’ journey to Jerusalem for the Passover at the age of twelve (Luke 2:41-51), Joseph is not referenced in scripture, despite moments when his mention would have been suitable if he were alive. The absence of the disciples, with the exception of John, is also noteworthy: the silence of the Evangelists suggests their non-presence. Their withdrawal is more defensible as their Lord and Teacher had instructed them to avoid danger. Peter bore his own burden, weeping alone, while Lazarus refrained from appearing among Jesus' adversaries for fear of his life. Tradition holds that, following his resurrection, he departed Judea to escape Sanhedrin persecution. John remained the closest to the Mother of the Lord, forging a bond through shared grief and love for the Crucified. He had effectively assumed the role of a son for his sorrowful mother. The other devoted followers of Christ remained a distance away from the cross (Mark 15:40), possibly on the surrounding hills of Golgotha. Nevertheless, Our Lady, St. John, Mary of Cleopas, and Mary Magdalene, undeterred by fear and peril, approached so closely that the Lord acknowledged them, even speaking to them (John 19:25). This was a heart-wrenching moment for a mother, and what a mother St. Mary was! The sorrow foretold by Simeon during her moments of joy and glory (Luke 2:35) now pierced her very heart. John’s own heart was likewise engulfed in anguish. Witnessing his beloved Master and Friend crucified alongside criminals, he was reminded of his earlier, thoughtless request. It became evident that he had not grasped the weight of what he asked of Jesus when he sought a place at His right hand, nor the bitterness of the cup he had vowed to share (Matthew 20:22). Yet, the Evangelists do not describe the Mother of the Lord and His friends weeping as the women of Jerusalem did. Their mourning would have desecrated the final moments of One so dearly loved. Their sorrow transcended tears; the ability to weep suggests that they had not yet comprehended the depth of grief possible within the human heart. For Jesus Christ, seeing His Mother brought an additional layer of suffering. He had traveled from town to town, spreading the message and was unable to fulfill the customary roles of a son. Yet, He had been the consolation and support of His Mother in many respects. Now, Mary was no longer the mother of the respected and beloved Jesus, who invoked awe—even from the Sanhedrin—but rather the mother of the forsaken Jesus, who was humiliated and condemned, sharing the fate of wrongdoers on Calvary."}]}
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