The Myrrhbearers, a term rooted in Eastern Orthodox Christian tradition, refers to individuals involved in the burial of Jesus and those who discovered his empty tomb after his resurrection. Derived from the Greek word Μυροφόροι and with equivalents in Latin, Serbian, Church Slavonic, and Romanian, the term primarily designates the women who brought myrrh to anoint Christ’s body. Joseph of Arimathea and Nicodemus, key figures in Jesus’ burial, are also included among the Myrrhbearers. In Western Christianity, these women are often referred to as the Three Marys or simply the women at the tomb.

Devotion and Faithful Witness

The women who became Myrrhbearers were dedicated followers of Jesus throughout his ministry in Galilee. They supported him and his disciples financially and spiritually. These women remained steadfast even during Jesus’ arrest and crucifixion, standing by the cross and observing his burial. Jewish customs of the time required mourners to visit the tomb for three days. After the Sabbath, the women returned at dawn to complete the burial rituals, discovering the empty tomb and becoming the first witnesses to the Resurrection.

Apostles to the Apostles

The Myrrhbearers were entrusted with the vital role of informing the Apostles about the Resurrection. Their courage and devotion earned them the title of being “equal to the Apostles,” particularly Mary Magdalene, who is prominently celebrated in this role.

Joseph of Arimathea and Nicodemus

Joseph was a wealthy disciple of Jesus who secretly followed him. After Jesus’ crucifixion, Joseph sought permission from Pontius Pilate to bury the body. With the assistance of Nicodemus, he anointed the body with myrrh and aloes, wrapped it in linen, and placed it in his own newly prepared tomb. Joseph’s status as a member of the Sanhedrin and his description as a “good and just man” underline his commitment to righteousness.

The Myrrhbearers are individuals, primarily women, who brought myrrh to anoint Jesus’ body and discovered the empty tomb.

Nicodemus, a Pharisee, first appears in the Gospel of John as a seeker of Jesus’ teachings, visiting him secretly at night. His final mention is in the burial narrative, where he provides the spices for anointing the body. The apocryphal Gospel of Nicodemus attributes further contributions to his role in Christ’s ministry.

Names of the Myrrhbearers

The Myrrhbearers traditionally include:

• Mary Magdalene
• Mary, the mother of James and Joses
• Mary, the wife of Cleopas
• Martha of Bethany (sister of Lazarus)
• Mary of Bethany (sister of Lazarus)
• Joanna, wife of Chuza, Herod’s steward
• Salome, mother of James and John
• Susanna
• Joseph of Arimathea
• Nicodemus

Additionally, there are unnamed Myrrhbearers whose identities remain unknown but are recognized in the tradition.

Liturgical Commemorations

In the Eastern Orthodox Church, the third Sunday after Pascha is dedicated to the Myrrhbearers. During this liturgical celebration, hymns and Scripture readings highlight their pivotal role in Christ’s death and resurrection. Key elements of Holy Saturday’s hymns are repeated, emphasizing the Resurrection and the courage of the Myrrhbearers.

The week following this Sunday is called the Week of the Myrrhbearers, and their contributions are remembered daily in the liturgical services. Additionally, many of the Myrrhbearers have individual feast days in the Orthodox calendar. Hymns like the Hypakoë, which means “sent,” honor their mission to announce the Resurrection.

The Myrrhbearers include figures like Mary Magdalene, Joanna, and Salome, as well as Joseph of Arimathea and Nicodemus.

Several Orthodox churches are named in honor of the Myrrhbearers, with their feast celebrated on the Sunday of the Myrrhbearers. In 2022, the Episcopal Church officially added a feast day for Joanna, Mary, and Salome on August 3, recognizing their roles as the myrrh-bearing women.

The Role of Women as Witnesses

The Gospels consistently emphasize the role of women as eyewitnesses to Jesus’ crucifixion, burial, and the empty tomb. Unlike the cultural norms of the time, which often dismissed the testimony of women, the inclusion of these accounts in all four Gospels underscores their historical significance.

In Jewish and Greco-Roman culture, fabrications would typically involve male witnesses of status, making the women’s testimony unlikely to have been invented. Scholars like C.H. Dodd argue that the presence of women, particularly Mary Magdalene, lends authenticity to the resurrection narrative. Although women were occasionally permitted to testify in exceptional cases, their role in these accounts breaks conventional norms.

Gospel Variations and Witness Accounts

While all four Gospels name Mary Magdalene, variations exist in the lists of other women present. For example, Mark names three women at the cross and the tomb, but mentions only two at the burial. Matthew and Luke provide different details regarding who witnessed these events, reflecting careful attention to historical accuracy by the evangelists.

Mark’s Gospel ends abruptly, stating that the women told no one, whereas Matthew and Luke include additional involvement at the tomb. John’s Gospel uniquely describes Peter and the Beloved Disciple verifying the empty tomb, complementing the synoptic accounts.

Scholarly Reflections on the Myrrhbearers’ Role

Scholars argue that the Myrrhbearers’ central role in the Passion and Resurrection narratives highlights the broader themes of discipleship and faith. Richard Bauckham suggests that the naming of specific women indicates a commitment to preserving eyewitness testimony.

Mark’s overarching theme of misunderstanding Jesus’ identity is contrasted by the Myrrhbearers’ recognition of the truth. They are portrayed as outsiders who grasp Jesus’ significance, setting them apart from his family, disciples, and other followers.

Frequently Asked Questions

What role did the Myrrhbearers play in the burial and resurrection narrative?

They witnessed Jesus’ crucifixion, burial, and the discovery of the empty tomb, becoming the first to learn of and announce the resurrection, earning Mary Magdalene the title “equal to the Apostles.”

Why did the women return to Jesus’ tomb after the Sabbath?

Jewish customs required mourners to visit the tomb for three days. The women returned at the earliest opportunity with myrrh to anoint Jesus’ body.

Who were Joseph of Arimathea and Nicodemus?

Joseph was a wealthy disciple who provided his own tomb for Jesus’ burial. Nicodemus, a Pharisee, assisted in preparing Jesus’ body with myrrh and aloes.

How are the Myrrhbearers commemorated in Eastern Orthodoxy?

The Third Sunday of Pascha is dedicated to them, with hymns and Scripture readings highlighting their role in Jesus’ burial and resurrection.

What significance do the women at the tomb hold in the Gospels?

They serve as eyewitnesses to critical events, emphasizing their faithfulness and challenging societal norms by highlighting women as primary witnesses in a patriarchal culture.

What is unique about the Gospel of Mark’s account of the women?

Mark’s Gospel ends abruptly, noting the women initially told no one about the resurrection, differing from the accounts in other Gospels.

Why are variations in the lists of women significant?

The careful naming of specific women by the Gospel writers reflects a focus on historical accuracy and the role of witnesses in confirming crucial events.