John 19:25

John 19:25-27 . Now — While Jesus, hanging on the cross, suffered all manner of insults and sorrows; there stood by the cross his mother — “Neither her own danger, nor the sadness of the spectacle, nor the reproaches and insults of the people, could restrain her from performing the last office of duty and tenderness to her divine son on the cross. Grotius justly observes, that it was a noble instance of fortitude and zeal. Now a sword (according to Simeon’s prophecy, Luke 2:35 ) struck through her tender heart, and pierced her very soul; and perhaps the extremity of her sorrows might so overwhelm her spirits, as to render her incapable of attending the sepulchre, which we do not find that she did. Nor do we, indeed, meet with any thing after this in the sacred story concerning her, or in early antiquity: except that she continued among the disciples after our Lord’s ascension, which Luke observes, Acts 1:14 .” And his mother’s sister, &c. — See note on Matthew 27:55-56 . When Jesus saw his mother, and the disciple whom he loved — Jesus was now in the depth of his own sufferings, yet when he saw his mother and her companions, their grief greatly affected him, particularly the distress of his mother. Therefore, though he was almost at the point of death, he spake a few words, in which he expressed his most affectionate regard to her. He saith, Woman, behold thy son — Meaning John.

His words were intended to assure her that that disciple whom he loved would, for the sake of that love, supply the place of a son to her after he was gone; and therefore he desired her to consider him as such, and expect from him all the duty of a son. And — Besides expressing great filial affection toward his mother, he gave the beloved disciple also a token of his high esteem. He saith to him, Behold thy mother — To whom thou art now to perform the part of a son in my place; thus singling him out as that disciple on whom he could most depend to fulfil that duty, and thereby conferring upon him a peculiar honour. And from that hour — That is, from the time of our Lord’s death; that disciple took her unto his own home — And maintained her; Joseph, her husband, it seems, being dead. Thus, in the midst of the heaviest sufferings that ever human nature sustained, Jesus demonstrated a divine strength of benevolence. Even when his own distress was at the highest pitch, his friends had such a share of his concern, that their happiness for a while interrupted the feelings of his pains, and engrossed his thoughts.

John 19:25 . This part of the scene is closed (that another may be introduced) with the common formula, οἱ μὲν οὖν στρατιῶται ταῦτα ἐποίησαν . (“Graeci … saepissime hujusmodi conclusiunculis utuntur.” Raphel in loc. ) οἱ μὲν … εἱστήκεισαν δὲ … The soldiers for their part acted as has been related, but there were others beside the cross who were very differently affected. ἡ μήτηρ … Μαγδαληνή . It is doubtful whether it is meant that three or that four women were standing by the cross; for Μαρία ἡ τοῦ Κλωπᾶ may either be a further designation of ἡ ἀδελφὴ τῆς μητρὸς αὐτοῦ , or it may name the first member of a second pair of women. That four women are intended may be argued from the extreme improbability that in one family two sisters should bear the same name, Mary. The Synoptists do not name the mother of Jesus among those who were present, but Matthew ( Matthew 27:56 ) and Mark ( Mark 15:40 ) name Mary Magdalene, Mary the mother of James, and Salome the mother of John. Two of these three are mentioned by John here, and it is natural to infer that the unnamed woman ( ἡ ἀδελφὴ κ . τ . λ .) is the third, Salome; unnamed possibly because of this writer’s shyness in naming himself or those connected with him. But the fact that Luke ( Luke 24:10 ) names Joanna as the third woman reflects some uncertainty on this argument.

If Salome was Mary’s sister, then Jesus and John were cousins, and the commendation of Mary to John’s care is in part explained. ἡ τοῦ Κλωπᾶ may mean the mother, daughter, sister, or wife of Klopas; probably the last. According to Matthew 27:56 , Mark 15:40 , Luke 24:10 , the Mary here mentioned was the mother of James and Joses. But in Matthew 10:3 we learn that James was the son of Alphaeus. Hence it is inferred that Klopas and Alphaeus are two slightly varying forms of the same name תַלְפַי .

John 19:25 . Εἱστήκεισαν , there were standing ) John from modesty does not mention his own mother Salome, who also stood by [ Mark 15:40 ].— ἡ ἀδελφὴ , the sister ) No brother of Mary is mentioned. She herself was heir of her father, and was therefore transmitting to Jesus the right to the kingdom of David.

25 . Now there stood ] Or, But there were standing . By two small particles ( men in John 19:23 and de here), scarcely translatable in English, S. John indicates the contrast between the two groups. On the one hand, the four plundering soldiers with the centurion; on the other, the four ministering women with the beloved disciple. his mother’s sister, Mary ] The Greek, like the English, leaves us in doubt whether we here have two women or one, whether altogether there are four women or three. The former is much the more probable alternative. (1) It avoids the very improbable supposition of two sisters having the same name. (2) S. John is fond of parallel expressions; ‘His mother and His mother’s sister, Mary of Clopas and Mary Magdalene’ are two pairs set one against the other. (3) S. Mark ( Mark 15:40 ) mentions Mary Magdalene, Mary the mother of James the Less, and Salome. Mary Magdalene is common to both narratives, ‘Mary the mother of James the Less’ is the same as ‘Mary of Clopas:’ the natural inference is that Salome is the same as ‘His mother’s sister.’ If this is correct, (4) S. John’s silence about the name of ‘His mother’s sister’ is explained: she was his own mother, and he is habitually reserved about all closely connected with himself.

We have seen already that he never mentions either his own name, or his brother’s, or the Virgin’s. (5) The very ancient Peshito or Syriac Version adopts this view by inserting ‘and’ before ‘Mary the (wife) of Clopas.’ the wife of Cleophas ] Rather, the wife of Clopas . The Greek is simply ‘the of Clopas,’ and ‘the daughter of Clopas’ may be right, or ‘the mother ,’ or even ‘the sister: ’ but ‘wife’ is more probably to be supplied. There is no reason for identifying Clopas here with Cleopas in Luke 24:18 : Clopas is Aramaic, Cleopas is Greek. The spelling Cleop h as is a mistake derived from Latin MSS. All Greek authorities have Cleopas. If ‘wife’ is rightly inserted, and she is the mother of James the Less, Clopas is the same as Alphaeus ( Matthew 10:3 ; comp. Matthew 27:56 ). It is said that Clopas and Alphaeus may be different forms of the same Aramaic name. Mary Magdalene ] Introduced, like the Twelve ( John 6:67 ) and Pilate ( John 18:29 ) abruptly and without explanation, as being quite familiar to the readers of the Gospel. See on Matthew 27:56 and Luke 8:2 .

-25 John 19:25-27 relate an incident which is found in St. John only. Mary the wife of Cleophas, and Mary Magdalene.—Better, Mary the (wife) of Clopas, as in margin. This Clopas is usually identified with Alphæus. (Comp. Matthew 10:3; Matthew 27:56, and Introduction to the Gospel according to St. Matthew, p. 41) The question arises, Are there three or four women mentioned here?—i.e., Is “Mary the (wife) of Clopas” sister of Mary the mother of our Lord? or does St. John mean by “His mother’s sister” an unnamed woman, who may not improbably be his own mother, Salome, whom he nowhere mentions? The question cannot be answered with certainty; but upon the whole, the balance of evidence inclines to the view that we have four persons here mentioned in two pairs: “His mother and His mother’s sister; Mary the wife of Clopas, and Mary Magdalene.” As early as the second century, the Peshito Syriac version adopted this view, and inserted “and” after the word sister. (Comp. Notes on Matthew 28:1 and Luke 24:18, and especially the Excursus on The brethren of the Lord in Lightfoot On Galatians, pp. 247-282.)