- Home
- Bible
- John
- Chapter 19
- Verse 19
John 19:26
Verse
Context
The Crucifixion
25Near the cross of Jesus stood His mother and her sister, as well as Mary the wife of Clopas and Mary Magdalene.26When Jesus saw His mother and the disciple whom He loved standing nearby, He said to His mother, “Woman, here is your son.”27Then He said to the disciple, “Here is your mother.” So from that hour, this disciple took her into his home.
Sermons
Erlo Stegen
Shane Idleman
Bishop M.A. Lalachan
G.W. North
Jack HylesSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
The disciple - whom he loved - John, the writer of this Gospel. Woman, behold thy son! - This is a remarkable expression, and has been much misunderstood. It conveys no idea of disrespect, nor of unconcern, as has been commonly supposed. In the way of compellation, man! and woman! were titles of as much respect among the Hebrews as sir! and madam! are among us. But why does not Jesus call her mother? Probably because he wished to spare her feelings; he would not mention a name, the very sound of which must have wrung her heart with additional sorrow. On this account he says, Behold thy son! this was the language of pure natural affection: "Consider this crucified man no longer at present as any relative of thine; but take that disciple whom my power shall preserve from evil for thy son; and, while he considers thee as his mother, account him for thy child." It is probable that it was because the keeping of the blessed virgin was entrusted to him that he was the only disciple of our Lord who died a natural death, God having preserved him for the sake of the person whom he gave him in charge. Many children are not only preserved alive, but abundantly prospered in temporal things, for the sake of the desolate parents whom God hast cast upon their care. It is very likely that Joseph was dead previously to this; and that this was the reason why the desolate virgin is committed to the care of the beloved disciple.
Jamieson-Fausset-Brown Bible Commentary
When Jesus . . . saw his mother, and the disciple whom he loved, standing by, he saith to his mother, WOMAN, BEHOLD THY SON! Then saith he to the disciple, BEHOLD THY MOTHER!--What forgetfulness of self, what filial love, and to the "mother" and "son" what parting words! from that hour . . . took her to his own home--or, home with him; for his father Zebedee and his mother Salome were both alive, and the latter here present (Mar 15:40). See on Mat 13:55. Now occurred the supernatural darkness, recorded by all the other Evangelists, but not here. "Now from the sixth hour (twelve o'clock, noon) there was darkness over all the land unto the ninth hour" (Mat 27:45). No ordinary eclipse of the sun could have occurred at this time, it being then full moon, and this obscuration lasted about twelve times the length of any ordinary eclipse. (Compare Exo 10:21, Exo 10:23). Beyond doubt, the divine intention of the portent was to invest this darkest of all tragedies with a gloom expressive of its real character. "And about the ninth hour Jesus cried, ELI, ELI, LAMA SABACHTHANI . . . My God, My God, why hast Thou forsaken Me?" (Mat 27:46). As the darkness commenced at the sixth hour, the second of the Jewish hours of prayer, so it continued till the ninth hour, the hour of the evening sacrifice, increasing probably in depth, and reaching its deepest gloom at the moment of this mysterious cry, when the flame of the one great "Evening Sacrifice" was burning fiercest. The words were made to His hand. They are the opening words of a Psalm (Psa 22:1) full of the last "sufferings of Christ and the following glories" (Pe1 1:11). "FATHER," was the cry in the first prayer which He uttered on the cross, for matters had not then come to the worst. "Father" was the cry of His last prayer, for matters had then passed their worst. But at this crisis of His sufferings, "Father" does not issue from His lips, for the light of a Father's countenance was then mysteriously eclipsed. He falls back, however, on a title expressive of His official relation, which, though lower and more distant in itself, yet when grasped in pure and naked faith was mighty in its claims, and rich in psalmodic associations. And what deep earnestness is conveyed by the redoubling of this title! But as for the cry itself, it will never be fully comprehended. An absolute desertion is not indeed to be thought of; but a total eclipse of the felt sense of God's presence it certainly expresses. It expre'sses surprise, as under the experience of something not only never before known, but inexplicable on the footing which had till then subsisted between Him and God. It is a question which the lost cannot utter. They are forsaken, but they know why. Jesus is forsaken, but does not know and demands to know why. It is thus the cry of conscious innocence, but of innocence unavailing to draw down, at that moment, the least token of approval from the unseen Judge--innocence whose only recognition at that moment lay in the thick surrounding gloom which but reflected the horror of great darkness that invested His own spirit. There was indeed a cause for it, and He knew it too--the "why" must not be pressed so far as to exclude this. He must taste this bitterest of the wages of sin "who did no sin" (Pe1 2:22). But that is not the point now. In Him there was no cause at all (Joh 14:30) and He takes refuge in the glorious fact. When no ray from above shines in upon Him, He strikes a light out of His own breast. If God will not own Him, He shall own Himself. On the rock of His unsullied allegiance to Heaven He will stand, till the light of Heaven returns to His spirit. And it is near to come. While He is yet speaking, the fierceness of the flame is beginning to abate. One incident and insult more, and the experience of one other predicted element of suffering, and the victory is His. The incident, and the insult springing out of it, is the misunderstanding of the cry, for we can hardly suppose that it was anything else. "Some of them that stood there, when they heard that, said, This man calleth for Elias" (Mat 27:47).
John Gill Bible Commentary
When Jesus therefore saw his mother,.... Standing near him, within the reach of his voice, as well as sight, he took notice of her, and showed a concern for her temporal, as well as for her eternal good: and the disciple standing by; either by his cross, his mother, or both: whom he loved: meaning John, the writer of this Gospel, who for modesty's sake often describes himself in this manner; he being distinguished by Christ from the rest, by some peculiar marks of affection as man; though as God, and as the Redeemer, he loved his disciples alike, as he does all his true and faithful followers: he saith unto his mother, woman, behold thy son; meaning not himself, but the disciple, who was her son, not by nature, nor adoption; but who would show himself as a son, by his filial affection for, care of, honour and respect unto her. Christ calls her not mother, but woman; not out of disrespect to her, or as ashamed of her; but partly that he might not raise, or add strength to her passions, by a tenderness of speaking; and partly to conceal her from the mob, and lest she should be exposed to their rude insults; as also to let her know that all natural relation was now ceasing between them; though this is a title he sometimes used to give her before.
John 19:26
The Crucifixion
25Near the cross of Jesus stood His mother and her sister, as well as Mary the wife of Clopas and Mary Magdalene.26When Jesus saw His mother and the disciple whom He loved standing nearby, He said to His mother, “Woman, here is your son.”27Then He said to the disciple, “Here is your mother.” So from that hour, this disciple took her into his home.
- Scripture
- Sermons
- Commentary
Being Blessed by Jesus
By Erlo Stegen2.1K56:37BlessingPSA 119:33PRO 20:1JHN 19:26In this sermon, the preacher emphasizes the importance of focusing on the Bible and the gospel rather than indulging in alcohol and worldly desires. He shares a story of a young couple who decided to get married in church and make a generous donation to mission work as a condition of their engagement. The preacher encourages the congregation to prioritize their relationship with God and follow His teachings, even in the face of challenges and hardships. He also highlights the significance of the wedding rings as a symbol of commitment and reminds the audience that Jesus cares for and provides for His followers, as demonstrated by His concern for His mother even while suffering on the cross.
Do You Have Any Last Words?
By Shane Idleman1251:00Last WordsUrgency of SalvationLUK 23:34LUK 23:43JHN 19:26Shane Idleman emphasizes the significance of last words, drawing from the final statements of Jesus on the cross and contrasting them with the last words of various individuals. He highlights themes of love, remorse, and the urgency of responding to God's call today, warning against procrastination in faith. Idleman encourages listeners to reflect on their own lives and the legacy of their final words, urging them to seek a genuine relationship with Christ and to live with purpose. He stresses the importance of repentance and the transformative power of God's grace, reminding believers that their lives should reflect a commitment to righteousness and compassion.
What Is So Good About Good Friday
By Bishop M.A. Lalachan0MAT 27:46LUK 23:34JHN 14:6JHN 19:26JHN 19:30ROM 5:8HEB 9:151JN 4:19Bishop M.A. Lalachan reflects on the significance of Good Friday, the day Jesus died on the cross, emphasizing the profound sacrifice and love demonstrated by Jesus in facing God's wrath for the sins of humanity. Through the seven powerful statements Jesus made on the cross, we witness His unconditional love, grace, forgiveness, and ultimate trust in God, culminating in the victory over evil and death. Jesus' crucifixion serves as a beacon of light, calling us to choose compassion, forgiveness, and love over darkness, resentment, and revenge, ultimately showing us the way to conquer evil through good.
A Place Called Calvary
By G.W. North0FaithfulnessDiscipleshipJHN 19:26G.W. North reflects on the profound loyalty of Mary and John at the crucifixion of Jesus, emphasizing their unwavering support despite the agony they witnessed. He highlights John's unique role as the disciple who remained faithful to Jesus, even when others faltered, and how this faithfulness led to the privilege of writing the Gospel that bears his name. North underscores that true discipleship is a lifelong commitment that requires total dedication and the willingness to forsake all for Christ. He warns against the neglect of less popular scripture passages that hold vital truths about discipleship, urging believers to embrace the full scope of Jesus' teachings. Ultimately, he calls for a response to Jesus that is heartfelt and genuine, reflecting the life He lived.
Others
By Jack Hyles0MAT 27:46MRK 15:34LUK 23:34JHN 19:26Jack Hyles preaches about the importance of living a selfless life focused on serving others, drawing inspiration from the selfless acts of Jesus on the cross. He emphasizes the need to forget oneself, prioritize the needs of others, and find true happiness in serving and loving others unconditionally.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
The disciple - whom he loved - John, the writer of this Gospel. Woman, behold thy son! - This is a remarkable expression, and has been much misunderstood. It conveys no idea of disrespect, nor of unconcern, as has been commonly supposed. In the way of compellation, man! and woman! were titles of as much respect among the Hebrews as sir! and madam! are among us. But why does not Jesus call her mother? Probably because he wished to spare her feelings; he would not mention a name, the very sound of which must have wrung her heart with additional sorrow. On this account he says, Behold thy son! this was the language of pure natural affection: "Consider this crucified man no longer at present as any relative of thine; but take that disciple whom my power shall preserve from evil for thy son; and, while he considers thee as his mother, account him for thy child." It is probable that it was because the keeping of the blessed virgin was entrusted to him that he was the only disciple of our Lord who died a natural death, God having preserved him for the sake of the person whom he gave him in charge. Many children are not only preserved alive, but abundantly prospered in temporal things, for the sake of the desolate parents whom God hast cast upon their care. It is very likely that Joseph was dead previously to this; and that this was the reason why the desolate virgin is committed to the care of the beloved disciple.
Jamieson-Fausset-Brown Bible Commentary
When Jesus . . . saw his mother, and the disciple whom he loved, standing by, he saith to his mother, WOMAN, BEHOLD THY SON! Then saith he to the disciple, BEHOLD THY MOTHER!--What forgetfulness of self, what filial love, and to the "mother" and "son" what parting words! from that hour . . . took her to his own home--or, home with him; for his father Zebedee and his mother Salome were both alive, and the latter here present (Mar 15:40). See on Mat 13:55. Now occurred the supernatural darkness, recorded by all the other Evangelists, but not here. "Now from the sixth hour (twelve o'clock, noon) there was darkness over all the land unto the ninth hour" (Mat 27:45). No ordinary eclipse of the sun could have occurred at this time, it being then full moon, and this obscuration lasted about twelve times the length of any ordinary eclipse. (Compare Exo 10:21, Exo 10:23). Beyond doubt, the divine intention of the portent was to invest this darkest of all tragedies with a gloom expressive of its real character. "And about the ninth hour Jesus cried, ELI, ELI, LAMA SABACHTHANI . . . My God, My God, why hast Thou forsaken Me?" (Mat 27:46). As the darkness commenced at the sixth hour, the second of the Jewish hours of prayer, so it continued till the ninth hour, the hour of the evening sacrifice, increasing probably in depth, and reaching its deepest gloom at the moment of this mysterious cry, when the flame of the one great "Evening Sacrifice" was burning fiercest. The words were made to His hand. They are the opening words of a Psalm (Psa 22:1) full of the last "sufferings of Christ and the following glories" (Pe1 1:11). "FATHER," was the cry in the first prayer which He uttered on the cross, for matters had not then come to the worst. "Father" was the cry of His last prayer, for matters had then passed their worst. But at this crisis of His sufferings, "Father" does not issue from His lips, for the light of a Father's countenance was then mysteriously eclipsed. He falls back, however, on a title expressive of His official relation, which, though lower and more distant in itself, yet when grasped in pure and naked faith was mighty in its claims, and rich in psalmodic associations. And what deep earnestness is conveyed by the redoubling of this title! But as for the cry itself, it will never be fully comprehended. An absolute desertion is not indeed to be thought of; but a total eclipse of the felt sense of God's presence it certainly expresses. It expre'sses surprise, as under the experience of something not only never before known, but inexplicable on the footing which had till then subsisted between Him and God. It is a question which the lost cannot utter. They are forsaken, but they know why. Jesus is forsaken, but does not know and demands to know why. It is thus the cry of conscious innocence, but of innocence unavailing to draw down, at that moment, the least token of approval from the unseen Judge--innocence whose only recognition at that moment lay in the thick surrounding gloom which but reflected the horror of great darkness that invested His own spirit. There was indeed a cause for it, and He knew it too--the "why" must not be pressed so far as to exclude this. He must taste this bitterest of the wages of sin "who did no sin" (Pe1 2:22). But that is not the point now. In Him there was no cause at all (Joh 14:30) and He takes refuge in the glorious fact. When no ray from above shines in upon Him, He strikes a light out of His own breast. If God will not own Him, He shall own Himself. On the rock of His unsullied allegiance to Heaven He will stand, till the light of Heaven returns to His spirit. And it is near to come. While He is yet speaking, the fierceness of the flame is beginning to abate. One incident and insult more, and the experience of one other predicted element of suffering, and the victory is His. The incident, and the insult springing out of it, is the misunderstanding of the cry, for we can hardly suppose that it was anything else. "Some of them that stood there, when they heard that, said, This man calleth for Elias" (Mat 27:47).
John Gill Bible Commentary
When Jesus therefore saw his mother,.... Standing near him, within the reach of his voice, as well as sight, he took notice of her, and showed a concern for her temporal, as well as for her eternal good: and the disciple standing by; either by his cross, his mother, or both: whom he loved: meaning John, the writer of this Gospel, who for modesty's sake often describes himself in this manner; he being distinguished by Christ from the rest, by some peculiar marks of affection as man; though as God, and as the Redeemer, he loved his disciples alike, as he does all his true and faithful followers: he saith unto his mother, woman, behold thy son; meaning not himself, but the disciple, who was her son, not by nature, nor adoption; but who would show himself as a son, by his filial affection for, care of, honour and respect unto her. Christ calls her not mother, but woman; not out of disrespect to her, or as ashamed of her; but partly that he might not raise, or add strength to her passions, by a tenderness of speaking; and partly to conceal her from the mob, and lest she should be exposed to their rude insults; as also to let her know that all natural relation was now ceasing between them; though this is a title he sometimes used to give her before.