Cursing soldiers. Mocking prelates. Dying criminals. And these women.
It is interesting to observe that of the various groups of people who stood by the cross no personal names are given except those of three or four women.
Even the apostle John is not referred to by name, only in an indirect way. No mention is made of the presence of Annas or Caiaphas. If they had accompanied the dolorous procession on the way to Calvary, in all probability they had soon gone back to their palace to enjoy their success. The centurion who superintended the crucifixion remains for us anonymous.
The names of disciples are not given: the last fact recorded about them is that they all forsook their Master and fled. Where they had gone is discreetly not disclosed.
Peter certainly had recovered from the panic, and with doubtful courage had followed at a distance, had gone into the courtyard, and after his thrice repeated denial had made a hasty retreat into the night. He must have joined the other disciples after the crucifixion, for the band did not disintegrate, but ultimately reassembled in some well-known rendezvous. There they were with others on the morning of the resurrection (Jn. 20).
Women, however, are mentioned by name. Matthew informs us that many women had “followed Jesus from Galilee…ministering unto Him.” From those women he singles out “Mary Magdalene, Mary the mother of James and Joses, and the mother of Zebedee’s children” (27:55-56).
Mark’s list is slightly different: “Mary Magdalene, and Mary the mother of James the less and Joses, and Salome” (Mk. 15:40).
Luke specifies no individuals, simply stating: “all His acquaintance and the women that followed Him from Galilee stood afar off, beholding these things” (Lk. 23:49).
John gives the names as follows: “There stood by the cross of Jesus His mother, and His mother’s sister, Mary the wife of Cleophas and Mary Magdalene…” (Jn. 19:25-26).
Who were the acquaintances referred to by Luke? Were they members of the apostolic band who had rallied and returned to watch the end? Thomas knew some of the intimate facts about the crucifixion—about the print of the nails in the hands, and the spear wound.
Either he had seen these for himself, or had been informed about them by someone who had been present at the crucifixion. Did John tell him? Peter stated years afterwards that he had been “a witness of the sufferings of Christ,” a statement which, in the context of his epistle, may in all probability refer to what he had seen at Calvary when Jesus was “put to death in the flesh” (1 Pet. 5:1; 3:18). To what else could he refer?
Are we to conclude that some at least of the apostles had recovered from their panic and followed at a distance to the cross? In a large crowd such as evidently gathered to witness the public execution, the presence of a few Galileans would hardly be noticed. As on one occasion Thomas had protested to his fellow disciples, “Let us go, that we may die with Him” (Jn. 11:16), he may have been present.
Is it possible that among the acquaintances were some of the brethren of Jesus, the sons of Mary, the mother of our Lord? Luke informs us that on the day of Pentecost there were in Jerusalem, meeting with the apostles, “Mary the mother of Jesus and His brethren” (Acts 1:14). According to John’s account, the brothers of Jesus had not believed on Him and could not understand why, if He really were the Messiah, He did not give demonstrated proof of the fact (Jn. 7:2-5).
Further, we learn from the Apostle Paul that James, the Lord’s brother, was given a private interview with the Lord after His resurrection (1 Cor. 15:7). It is commonly accepted, however, that, so far as accounts have been preserved, Jesus did not appear after His resurrection to any but those who were already believers. Does Luke’s reference to the presence at Pentecost of the Lord’s brethren imply that they had been converted either at the time of the crucifixion or by the witness of the eldest brother James who had? If James was present in Jerusalem for the Passover, it is not unlikely that he was drawn to Calvary in the company of his mother.
Mary the mother of Jesus was there. Now a middle-aged woman, it would appear that she had been a widow for a number of years. The reasonable interpretation of Mark 6:3 is that Joseph had died and Mary had been left with the responsibility of a large family of whom Jesus was the eldest, and James next in age.
It must have been a trying day for her when at the age of about thirty her Firstborn left the home to begin that public ministry which meant the doing of the will of His Father. Perhaps it was from personal experience that James wrote later: “Pure religion in the sight of God and the Father is this, To visit the fatherless and the widows in their affliction…” (Jas. 1:27).
Now Simeon’s prediction made when Joseph and Mary presented the child Jesus in the Temple was being fulfilled: “Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against; (yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts shall be revealed” (Lk. 2:34, 35). What sorrow must have been hers as she watched the sad spectacle, helpless, stunned, brokenhearted! Had woman ever grief like hers?
What memories would rise up almost unbidden! What unusual experiences had crowded in on her life! Her early years had been happy beyond description. The days of her unspoiled maidenhood had been enriched by the thoughtful companionship and the loving care of pious Joseph, carpenter of Nazareth. He had been so understanding in most trying circumstances.
How could she ever forget that momentous occasion when by an angelic visitor she had been informed of the unique favor which was about to be bestowed upon her? To her had been granted the privilege and joy which every Jewish maiden hoped might be hers. She had become the virgin mother of the long expected Messiah.
How she recalled the words which filled her with hope and anticipation, “He shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto Him the throne of His father David; and He shall reign over the house of Jacob; and of His kingdom there shall be no end” (Lk. 1:32-33). What expectations such words had provoked!
Some years passed, and it seemed as if the predictions were about to be fulfilled. A sensation had been caused when His cousin, John, son of Zacharias and Elisabeth, had attracted crowds to the country where he announced that the King was on His way. Then came the day when Jesus was baptized by John, had the divine commendation spoken upon Him, and
He set out to preach the Good News of the Kingdom. What amazing scenes had followed! Well could she remember the marriage at Cana of Galilee, when Jesus performed His first miracle, and how reports came crowding in about His incessant labors. Wherever He went multitudes gathered, and blessing flowed from Him. But a few days ago He had ridden into the Holy City amidst the acclamations of a tumultuous throng. Surely He had arrived to claim His Kingdom!
Now her hopes were shattered. The sword was piercing her soul. Grief-stricken, she gazed in silence at her Son whom she loved with the tender love of a mother’s heart. She, who with others had looked for redemption in Israel, had been disappointed beyond expression. Never again could there be a scene like this: “Jesus of Nazareth, the King of the Jews” publicly dying between two thieves, on a cross, the place of a curse.
Beside her stood other women. One of them was Mary Magdalene. She is often, although erroneously, identified with the woman who is described as “a sinner” who anointed Jesus with ointment in the house of Simon (Lk. 7:46). There is not the slightest indication of such an association. No biblical support can be given for the supposition that Mary of Magdala was a woman of immoral character or of weak mental disposition. The fact that she was found weeping at the empty tomb on the morning of the resurrection gives no foundation for the popular opinion that she possessed a sentimental nature. Rather does it suggest that her devotion to her Deliverer was so strong and active that it broke through the barriers of natural reserve, that it had enabled her to stand before the cross and watch the agonizing death of the Person to whom she owed a life-long debt. Out of her the Lord had cast seven demons (Lk. 8:2), and that fact is sufficient for us to conclude that the early part of her life had been one of conflict, disappointment and unhappiness. The act of dispossession had been the turning point in her experience, and she showed her devotion to her Benefactor by joining a company of women who had had similar blessing, and who, out of gratitude, had ministered of their substance to the divine Healer. In that group was “Joanna, the wife of Chuza, Herod’s steward” (Lk. 8:3).
If the lists of names of the women present at the cross are again scrutinized these will be noticed: “the mother of Zebedee’s children,” “Salome,” and “His mother’s sister,” that is the sister of Mary, the mother of Jesus. Those women with others stood by Mary as the last act of the mournful drama of trial and crucifixion was being carried through. Whatever difficulties may be attached to the identification of some of them, this much is certain that they displayed an almost superhuman devotion and loyalty to a Friend such as was absent in some of the men who had companied with Jesus during the years of His public ministry.
Since that scene, many a Christian woman has nobly followed their example and demonstrated a loyalty and courage which entitle them to have their names emblazoned on the scroll of fame of those who have been worthy followers of the Lamb. Never have there been lacking since the days of the martyrdoms in Carthage and Lyons brave women who have been willing to seal their testimony of love and devotion to Christ by yielding their own lives for the honor of His name.
They met the tyrant’s brandished steel,
The lion’s gory mane;
They bowed their necks the death to feel:
Who follows in their train?
They climbed the steep ascent of heaven,
Through peril, toil, and pain:
O God, to us may grace be given
To follow in their train.