John 19

Then Pilate therefore took Jesus, and scourged him.

And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe,

And said, Hail, King of the Jews! and they smote him with their hands.

Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.

Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!

When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him.

The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.

When Pilate therefore heard that saying, he was the more afraid;

And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer.

Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee?

Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.

And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar's friend: whosoever maketh himself a king speaketh against Caesar.

When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.

And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!

But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priest answered, We have no king but Caesar.

Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away.

And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha:

Where they crucified him, and two other with him, on either side one, and Jesus in the midst.

And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.

This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin.

Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews.

Pilate answered, What I have written I have written.

Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout.

They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.

Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene.

When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son!

Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home.

After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst.

Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth.

When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.

The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away.

Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him.

But when they came to Jesus, and saw that he was dead already, they brake not his legs:

But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.

And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe.

For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.

And again another scripture saith, They shall look on him whom they pierced.

And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus.

And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.

Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.

Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.

There laid they Jesus therefore because of the Jews' preparation day; for the sepulchre was nigh at hand.

What does John 19:25 mean?

Explanation

John 19:25 focuses on a poignant scene at the crucifixion of Jesus, where several women who were close to him are specifically mentioned as being present.

These women are identified as His mother (traditionally known as the Virgin Mary), His mother's sister (not named here, but possibly referring to Salome according to some scholars), Mary the wife of Cleophas (or Clopas, who might have been a relative or disciple of Jesus), and Mary Magdalene (a devoted follower of Jesus who is mentioned several times in the Gospels).

The verse underscores the loyalty and devotion these women had for Jesus, to the extent that they remained near Him during His crucifixion, a time of great peril and suffering.

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Historical Context

The Gospel of John, traditionally attributed to John the Apostle, was written in a first-century Greco-Roman context, possibly between AD 90 and 110.

During this time, crucifixion was a common Roman method of execution, reserved primarily for slaves, rebels, and criminals of the lowest status.

The fact that these women stood by Jesus's cross is contrary to the cultural norms of that period, which would have suggested a distance from such a disgraceful scene, especially for someone of higher social standing.

Theological Insights

From a theological perspective, the presence of these women at the cross can be interpreted in different ways. For some, it represents the ultimate example of faithfulness and unwavering support in the face of adversity.

Additionally, in Catholic theology, this moment has been seen as a part of the sorrows of Mary, reflecting her deep connection and suffering with her son.

In the wider Christian context, Jesus's care for His mother even during His execution (John 19:26-27) has been seen as exemplifying His love and concern for humans.

Practical Applications

Practically, this verse can be a source of inspiration for steadfastness in faith and support for others during times of trouble. It can encourage believers to remain present and show compassion even in the most harrowing circumstances.

Furthermore, it could inspire acts of solidarity with those who suffer injustice, linking the Christian experience with social activism.

Cross-References

Matthew 27:55-56 - "And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him."
Luke 23:49 - "And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things."
Mark 15:40-41 - "There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome."

Language Study

The original Greek text of this verse uses important phrases and names that carry significant meaning:

"ἱστήκεισαν" (histēkeisan): This Greek verb is in the perfect tense, indicating a standing that has continued; their presence is not temporary or fleeting.
"Μαρία ἡ τοῦ Κλωπᾶ" (Maria hē tou Klōpa): Mary the wife of Cleophas; her identity is tied to her husband, who is possibly Clopas, mentioned in Luke 24:18.

Cultural and Religious Comparisons

In the context of other ancient cultures and religions, the theme of women mourning or standing by during a deity's death is not uncommon.

For example, in the mythology surrounding the death of the god Osiris in Egyptian religion, the goddess Isis plays a crucial role in mourning and eventually resurrecting Osiris.

The presence of the women at the cross carries a similar thematic expression of devotion and mourning.

Scientific Perspectives

There are no direct scientific perspectives on the events described in this verse, considering it is a historical narrative.

However, modern scientific understandings of trauma and grief may shed light on the psychological state of the women witnessing the crucifixion, suggesting a profound level of emotional stress and anguish.

Commentaries

Biblical scholars and commentators have provided various interpretations of this verse:

Matthew Henry's commentary acknowledges the courage and affection of the women who stood by Jesus in His suffering.
The MacArthur Study Bible notes that these women were faithful followers of Jesus who had provided for Him during His ministry and were witnesses of His death, burial, and the empty tomb.
The New Bible Commentary points out the significance of the women's presence as fulfilling the prophecy in Psalm 38:11, where friends and loved ones stand aloof from one's suffering, whereas these women did the opposite.

John 19

John 19

What does John 19:25 mean?

Explanation

Top Rated John Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does John 19:25 mean?

Explanation

Top Rated John Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?