Matthew 27:54-56

THE WITNESS

TEXT: 27:54-56

54 Now the centurion, and they that were with him watching Jesus, when they saw the earthquake, and the things that were done, feared exceedingly, saying, Truly this was the Son of God. 55 And many women were there beholding from afar, who had followed Jesus from Galilee, ministering unto him: 56 among whom was Mary Magdalene, and Mary the mother of James and Joses, and the mother of the sons of Zebedee.

THOUGHT QUESTIONS

a.

List every fact in the entire crucifixion to which the centurion and his men were witnesses, that could have contributed to convince them of Jesus-' true identity,

b.

When so many other people were present from whom one would more likely expect such a grand confession of Jesus-' identity, does it not appear a bit suspicious that it was actually the despised Gentiles who confessed Him? Does it make sense to you that the confessors should be uncultured Roman soldiers, rather than men of thought and culture trained in righteousness by the Mosaic Law?

c.

Why do you think so many women were present?

d.

What fact would explain why Mary, Jesus-' mother, is not named in Matthew's list, whereas John affirmed that she was definitely at the cross, and Jesus addressed her directly?

e.

Can you explain why Jesus-' friends would remain at a distance? Would there have been more than one reason? If so, what were they?

f.

John affirms that the women named stood close to the cross, whereas the Synoptics all describe them as looking on from a distance. Who is right? How would you resolve this obvious divergence?

g.

The mother of Zebedee's children had asked Jesus that James and John be placed on His left and right in His Kingdom. What do you think went through her mind as she saw the King hanging on a cross between two bandits, one on His left hand and one on His right?

PARAPHRASE AND HARMONY

The centurion was standing facing Jesus. When he and the men, who were guarding Him, felt the earthquake and saw what was taking place, especially how Jesus died, they were deeply shaken. The centurion gave glory to God by exclaiming, Unquestionably, this man was innocent! He really was God's Son!
When all the people, who had gathered to witness this spectacle, saw what took place, they returned home, expressing their deep grief. All those who knew Jesus and the numerous women who, when He was in Galilee, regularly followed Him and looked after His needs, stood off at a distance, watching it all. Among those who had come up with Him to Jerusalem were Mary of Magdala, Mary the mother of James the Little and Joseph, and the mother of Zebedee's sons, Salome.

SUMMARY

The officer and men in charge of the execution reacted to the dramatic events that occurred in connection with Jesus-' death, especially the way Jesus Himself gave up His life, by confessing Jesus-' innocence and deity. Other spectators expressed their deep grief, while Jesus-' acquaintances remained at a distance, watching the scene.

NOTES

All the ends of the earth will remember

and turn to the Lord, And all the families of the nations

will bow down before Him, For dominion belongs to the Lord

And he rules over the nations (Psalms 22:27 f.).

Matthew 27:54 Now the centurion, and they that were with him watching Jesus, when they saw the earthquake, and the things that were done, feared exceedingly, saying, Truly this was the Son of God. Although the centurion's expression is most memorable, apparently several of the Romans were deeply affected by the things that were done. Matthew reports the fine confession as the conviction of several soldiers (pl. légontes, saying). Independently of the degree of information and understanding each man had about the true God, they discern in the fearful events surrounding the death of this man something more than a routine execution. Does raw superstition ordinarily praise God (Luke 23:47)? Or is this the Evangelist's evaluation, i.e. the Romans unconsciously glorified God by their confession? The csnturion stood facing Him, so was in an excellent position to observe everything (Mark 15:39). There is little opportunity for deception in his case. Most impressive for military men who have witnessed many men die is the lordly composure and self-mastery evident in the way THIS MAN concluded His life (hoùtôs, Mark 15:39). Whereas they themselves had mocked Him before (Luke 23:36 f.), they had time to gain a healthy respect for someone so self-disciplined even in death as not to reply to the vile outpourings of venomous minds, but pray for the offenders instead (1 Peter 2:23 ff.).

Son of God: did the centurion really attest to the divine identity of Christ, or did his words represent a heathen notion: a son of the gods concerning whose undeserved death the gods were angry? A primary consideration for determining the centurion's meaning must be the language that he had been hearing all morning. Further, was this centurion involved in guarding Jesus during His trial before Pilate? (Cf. John 19:7.) If so, what other impressions of Him had begun to form at that time? Unquestionably alert at the cross, he heard the native leaders hurl this very charge at the Man on the central cross: He said, -I am the Son of God-' (theoû eimi huiòs; Matthew 27:40; Matthew 27:43, see notes.). This was the claim that sealed His fate. We may grant that the centurion probably did not use their words with the full theological grasp of the Jewish leaders themselves. Nevertheless, if he had been reflecting on this underlying charge, even if it was not actually expressed in the title on His cross, then it would not be at all surprising to hear him conclude that the Jewish leaders were wrong. He was the Son of God after all.

The Romans had also heard Jesus utter two prayers unquestionably addressing God as Father (Luke 23:34; Luke 23:46). Contrary to the Jewish verdict, the Man on the central cross is not merely innocent (kikaios; Luke 23:47), but also truthful about what He claimed to be, superhuman. To stare death in the face and keep up the false pretense is abnormal unless significantly true. Nevertheless, His dying words commended His spirit to the Father whose Son He claimed to be. This too convinced the soldiers Jesus was righteous. Perhaps no single fact produced this conviction, but the combination of events rising to a dramatic climax: His character under fire, His readiness to die for His convictions and the portentous, unearthly circumstances surrounding His death, led them to conclude He was God's Son. Even in death He powerfully convinced them and they became the first Gentiles to be led to confess the truth about Jesus. Lenski (Luke, 1156) is right: Why reduce these confessions to the lowest possible level? If they amounted to next to nothing, why were the inspired writers allowed to set them down for all time?

This centurion was not known to be a God-fearer from the beginning, like his fellow officers at Capernum (Matthew 8:10) and Caesarea (Acts 10:1 f.). Nevertheless, to maintain that he was a polytheistic pagan is to affirm more than is known, especially since he had heard much that day. Most remarkable is that they make this startling admission, even though Jesus did not utilize the power typical of a Son of God to save Himself from execution.

Love that would not go away

Matthew 27:55 And many women were there beholding from afar, who had followed Jesus from Galilee, ministering unto him. Jesus-' friends now stood beholding from afar for many reasons; a few perhaps for fear of being implicated with Jesus, others out of sheer decency to Jesus because their grief would increase His burden, others because helpless to prevent this tragedy, others because uncomprehending and yet rooted there by love stronger than fear. Practically everyone would keep his distance so long as the soldiers guarding the crosses maintained a security zone around the crucifixion area. Until the other two criminals died, the soldiers would cordon off Calvary. And so long as Jesus-' powerful enemies monopolized the perimeter around the cross, His friends would maintain their distance.

The Gospel writers emphasize the presence of devoted Galilean women who had followed. ministering to Him, especially when He was in Galilee (Mark 15:41). These constituted an essential support group, preparing food, washing clothes, etc., so that Jesus and the apostles might labor unhindered. The normalness of this service is more evident when it is remembered that of the women named by the Gospel writers, three are mothers or aunts of a number of the apostles and Jesus. (See on Matthew 27:56.) Such wealthy women as Joanna and Susanna distinguished themselves by contributing heavily to the group's financial support (Luke 8:1-3). Even though inexcusable, the absence of the men is somewhat understandable, since they could be accused of a violent rescue plot, whereas the women, normally, would not bear arms. But where were the Eleven? Although John was there, the others are conspicuous for their absence. We may charitably imagine them silently beholding from afar, so that John, Mary and a couple of women could venture near the cross unchallenged.

Matthew 27:56 Among whom was Mary Magdalene, and Mary the author of James and Joses, and the mother of the sons of Zebedee. His mother had also been present (John 19:25 ff.). Mary Magdalene was the grateful disciple from Magdala in Galilee (Luke 8:2), absolutely not to be identified with the woman of Luke 7:37. Mary the mother of James and Joses was presumably wife of Clopas, brother of Joseph, hence Mary's sister-in-law. If Salome was the mother of the sons of Zebedee, then she was Mary's sister (John 19:25). No doubt these dear women all possessed courage and love, but the latter two, probably Jesus-' aunts, had also a kinswoman's right to be there. For fuller notes on these women, see Special Study, The Brethren of the Lord, my volume III, 185ff., esp. 188.

These four women stood much closer to the cross earlier (John 19:25). It is entirely possible that they arrived near the cross shortly before Jesus-' death. (Study John's sequence: John 19:25-30.) However, that they were closer earlier and have now moved away from the cross to watch the end, may be perceived from two considerations suggested by McGarvey (Evidences of Christianity, 44):

1.

Since John's account omits the great darkness, Jesus-' consignment of Mary to His disciple very likely preceded it. Without some clear gesture visible to all, it would not be clear precisely to whom His words Woman, behold your son! and Behold your mother! were addressed. Because His hands were nailed to the cross, the only gesture possible was a nod of the head or a movement of His eyes as He spoke to each one. These would not be visible once the darkness began, hence must be sought for during the first three hours of daylight.

2.

If the women arrived at the cross early, before His enemies began defiantly jeering at Jesus, then as this painful scene degenerated, making it both dangerous and painful for Jesus-' disciples to remain near, they would naturally desire to withdraw to a safe distance where we find them when Jesus expired.

Further, if the onset of the alarming darkness caused the soldiers to clear the area around the cross for security, the women would have to keep their distance with the others. This is where we find them in the Synoptics. If, when Jesus consigned His mother to him, John immediately guided her away from this terrible place, this would explain why Mary is not named at this later time. John, however, returned to see the end (John 19:35).

FACT QUESTIONS

1.

Who or what is a centurion?

2.

Quote the testimony that the centurion and his men bore to Jesus.

3.

What is meant by the Romans-' exclamation? List everything they could have witnessed that day which would lead to the astonishing conclusion involved in the exclamation.

4.

Of what force or value is this Roman testimony, especially in a Jewish Gospel like Matthew?

5.

Name the disciples present at the crucifixion.

6.

In what way(s) had the women contributed to Jesus-' ministry?

7.

Explain the probable kinship of two of these women to Jesus.

8.

Give a reasonable hypothesis why Jesus-' mother is not named in Matthew's list of women.