John 19:25 · Bible study
John 19:25 Commentary: The Women at the Cross
Greek · 10 what the commentators say
Meaning in one sentence
Who stood by Jesus' cross? John lists four women, but how many are named?
Research Summary
- Meaning: Four (or possibly three) loyal women stand near Jesus during his crucifixion, including his mother, her sister, Mary of Clopas, and Mary Magdalene.
- Key words: Heistēkeisan (pluperfect 'had been standing', they took their position and remained); para tō staurō ('by the cross', close, not at a distance).
- Main debate: Are 'his mother's sister' and 'Mary of Clopas' the same person (three women) or different (four)? The Greek grammar slightly favors four, but early versions vary.
- Theological theme: Faithfulness in abandonment; the cost of discipleship; women as faithful witnesses of the crucifixion (and resurrection).
- Best use: Preaching on loyalty, family, grief, and the role of women in the Gospel story.
Translation Comparison
BSB Berean Standard Bible 2020
Near the cross of Jesus stood His mother and her sister, as well as Mary the wife of Clopas and Mary Magdalene.
WEB World English Bible 2000
But standing by Jesus’ cross were his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene.
KJV King James Version 1769
Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary the wife of Cleophas, and Mary Magdalene.
ASV American Standard Version 1901
These things therefore the soldiers did. But there were standing by the cross of Jesus his mother, and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene.
YLT Young's Literal Translation 1898
And there stood by the cross of Jesus his mother, and his mother's sister, Mary of Cleopas, and Mary the Magdalene;
Darby Darby Bible 1890
And by the cross of Jesus stood his mother, and the sister of his mother, Mary the [wife] of Clopas, and Mary of Magdala.
Douay-Rheims Douay-Rheims Bible 1899
Now there stood by the cross of Jesus, his mother and his mother's sister, Mary of Cleophas, and Mary Magdalen.
Translations in other languages (10 available)
Y estaban junto á la cruz de Jesús su madre, y la hermana de su madre, María mujer de Cleofas, y María Magdalena.
E estavam junto à cruz de Jesus, sua mãe, e a irmã de sua mãe, Maria mulher de Cleofas, e Maria Madalena.
Près de la croix de Jésus se tenaient sa mère et la sœur de sa mère, Marie, femme de Clopas, et Marie de Magdala.
Es stand aber bei dem Kreuze Jesu seine Mutter und seiner Mutter Schwester, Maria, des Kleophas Weib, und Maria Magdalena.
En bij het kruis van Jezus stonden Zijn moeder en Zijner moeders zuster, Maria, de vrouw van Klopas, en Maria Magdalena.
Or presso la croce di Gesù stavano sua madre e la sorella di sua madre, Maria moglie di Cleopa, e Maria Maddalena.
A stały podle krzyża Jezusowego matka jego i siostra matki jego, Maryja, żona Kleofaszowa, i Maryja Magdalena.
При кресте Иисуса стояли Матерь Его и сестра Матери Его, Мария Клеопова, и Мария Магдалина.
站在 耶穌 十字架 旁邊的，有他 母親 與 他 母親的 姊妹，並革羅罷 的妻子 馬利亞，和 抹大拉 的馬利亞。
Now by the side of the cross of Jesus were his mother, and his mother's sister Mary, the wife of Cleopas, and Mary Magdalene.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · John 19:25
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
The women at the cross represent a small, faithful presence at the moment of greatest abandonment. Commentators agree on the core details: Jesus' mother Mary is present, along with Mary Magdalene and at least one other Mary. The Greek wording, hē mētēr autou kai hē adelphē tēs mētros autou, Maria hē tou Klōpa, kai Maria hē Magdalēnē, is ambiguous in the number of distinct women. The Cambridge Bible argues the syntax favors four women: two pairs, each with an introductory article. This avoids two sisters sharing the name Mary. Gill, however, notes ancient Syriac versions insert 'and' between 'his mother's sister' and 'Mary of Clopas,' which would also yield four but makes them separate. A minority reading, reflected in the Geneva margin, takes 'his mother's sister' to be the same person as 'Mary of Clopas,' producing three women. The most widely accepted view today, supported by comparison with Mark 15:40, is that the unnamed sister is Salome, making Mary of Clopas a different woman. All agree these women demonstrated extraordinary loyalty by drawing near to the cross while the male disciples except John had fled.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Four women view: Grammatical reading of two pairs (mother + her sister; Mary of Clopas + Mary Magdalene), supported by Cambridge Bible, Lange, and most modern commentators. Avoids two sisters named Mary.
- Three women view: Takes 'his mother's sister' as describing Mary of Clopas, i.e., Jesus' aunt. Early Syriac versions sometimes read this way; reflected in some patristic sources and the Geneva notes.
What is clear: At least three women stood by the cross: Jesus' mother, a woman named Mary connected to Clopas, and Mary Magdalene. Their presence shows faithful witness and familial devotion at the hour of Jesus' death.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Number of women listed | All agree at least two named Marys (Jesus' mother and Mary Magdalene) are certain, plus a 'sister of his mother' and a Mary connected to Clopas. | Some traditions read the syntax as two women (sister-of-mother = Mary of Clopas), making three total. Most modern scholars read it as four: mother, her sister (unnamed), Mary of Clopas, Mary Magdalene. |
| Identity of Mary wife of Clopas | She is the same as Mary the mother of James the Less and Joses in Mark 15:40, and Clopas is the Aramaic form of Alphaeus. | Some identify Clopas with Joseph's brother (from Hegesippus via Eusebius), making her Jesus' aunt-in-law. Others simply note that her husband Clopas cannot be identified with Cleopas of Luke 24:18, as the names differ in Greek. |
| Why only John mentions Jesus' mother at the cross | The Synoptics do not name Jesus' mother, but John records her presence, likely because she was living with John after the crucifixion (v.27). | Some see John’s omission of her name as consistent with his practice of avoiding names for his own family (he never names himself, his brother, or the Virgin). Others suggest he included her to show the fulfillment of Simeon's prophecy. |
| Significance of Mary Magdalene's presence | She is a faithful disciple present at both crucifixion and resurrection, the first witness of the empty tomb. | Traditions differ on her background (beyond the seven demons) and later role. Some venerate her as 'apostle to the apostles'; others focus on her as a repentant sinner, though the text does not call her that. |
Historical & Cultural Context
Roman crucifixions were public, deliberately humiliating spectacles designed to deter rebellion. Family and friends of the condemned were rarely allowed near, soldiers kept crowds at a distance. Yet John tells us these women stood by the cross (para tō staurō), not merely 'from afar' as the Synoptics record (Matthew 27:55, Mark 15:40). The verb heistēkeisan (pluperfect) suggests they had taken their position earlier and remained there.
For Jesus' mother Mary, this was the fulfilment of Simeon's prophecy that a sword would pierce her soul (Luke 2:35). Jewish mothers typically depended on their sons for support in widowhood, and Mary was likely a widow by this time (Joseph disappears from the Gospels after Jesus' childhood). Her presence at the cross, then, was not only emotional devotion but also a practical need: she had no other provider.
The other women, Jesus' aunt (probably Salome, mother of the apostles James and John, based on Mark 15:40), Mary of Clopas, and Mary Magdalene, came from Galilee. They had followed Jesus and supported his ministry (Luke 8:2-3). Clopas (or Alphaeus) was likely Joseph's brother, making his wife part of the extended family. Mary Magdalene's name identifies her hometown of Magdala, a fishing village on the Sea of Galilee. She is introduced abruptly here, as Vincent notes, because John's original readers already knew her as the woman from whom Jesus had cast out seven demons (Mark 16:9; Luke 8:2).
These women risked social stigma and physical danger. Being seen with a crucified man could mark them as sympathisers, inviting harassment or worse. Their courage provides a counterpoint to the soldiers gambling for Jesus' clothes in the previous verses.
Textual Notes
The supplied sources note no significant textual variants for John 19:25. The Greek text is stable across manuscripts. The only variation in early versions is the insertion of the conjunction 'and' before 'Mary the wife of Clopas' in Syriac, Persic, and Ethiopic translations, which clarifies the reading as four distinct women but does not represent a Greek variant.
Reception History
This verse has been central to Christian meditation on Mary's sorrow. The tradition of the Stabat Mater (13th century hymn, commonly attributed to Jacopone da Todi) imagines Mary standing at the cross, suffering with her son, a theme taken up in countless musical settings by Palestrina, Pergolesi, Rossini, and others. Early church writers, especially in the East, used John 19:25 to argue for Mary's perpetual virginity, noting that 'the sister of his mother' must be a sister-in-law since two biological sisters with the same name is improbable. The identification of Clopas with the brother of Joseph (from Hegesippus, quoted by Eusebius) entered later Catholic tradition and influenced iconography. In the Reformation, Calvin focused on verse 26-27's application of filial duty, but the list itself reminded readers that even at the cross, family and discipleship coexist. Mary Magdalene's inclusion here also secured her place as a primary witness in the early church's testimony to the resurrection.
Preaching This Verse
Three-point outline
- Risking association, These women stood near a condemned man when it was dangerous to be seen with him. Their presence shows that love for Christ overrides fear of the crowd.
- The sword in Mary's soul, Jesus' mother witnessed his agony, fulfilling Simeon's prophecy. Her faithful endurance models trusting God when His promises come at personal cost.
- From different backgrounds, united at the cross, A mother, an aunt (likely Salome), a widowed relative (Mary of Clopas), and a woman healed from demons (Mary Magdalene) stand together. The cross draws people together across every divide.
Five-point outline
- Jesus' mother Mary, Her presence shows she believed in her son to the end, even when all seemed lost.
- Her sister (Salome), Likely the mother of James and John, she committed her sons to Jesus and now stands by him in death.
- Mary of Clopas, Probably the mother of James the Less and Joses, representing extended family loyalty.
- Mary Magdalene, A woman transformed by grace; she would be the first witness of the resurrection.
- The beloved disciple (John), Though not among the women, John is mentioned in the next verse as standing with them, the only male disciple present.
Illustration hooks
- An ICU waiting room: family and friends crowd around a dying patient, holding vigil through the night. No one is paid to be there; they stay out of love. The women at the cross kept the longest vigil in history.
- A public memorial for someone executed by the state: only a handful of family and close friends dare attend, aware that others see them as guilty by association. These women faced that stigma.
- When someone is shamed publicly, in a workplace scandal or a church failure, loyal friends often disappear. These women stayed when everyone else (except John) ran.
Questions your congregation is asking
- Why did only women (and John) stay near the cross while the other disciples hid?
- What does this verse tell us about the role of women in Jesus' ministry and in the early church?
- Was Mary sinless? How should we understand her presence here if she needed a Saviour too?
Leading a Discussion
At the darkest moment in the Gospel narrative, the Son of God dying a criminal's death, a small group of women refuses to leave. They stand by the cross when the male disciples have scattered. Their presence is a quiet, stubborn act of love. As you read John 19:25, notice the details: who is named, who is not, and what their presence means.
Discussion questions
- What stands out to you about the list of women? Why does John identify them so specifically?
- In verse 25, the Greek could be read as three or four women. Does the number matter? What difference does it make for how we understand the scene?
- Compare this passage with Mark 15:40, which names Mary Magdalene, Mary the mother of James and Joses, and Salome. How does that help identify the women here?
- Jesus' mother Mary is suffering the worst moment of her life. Read Luke 2:35. In what ways did Simeon's prophecy come true at the cross?
- The women risked being associated with a crucified criminal. What does their courage teach us about loyalty to Christ when it costs something?
- Mary Magdalene is identified by her hometown, not by a husband. She had been delivered from seven demons (Luke 8:2). Why do you think John includes her alongside Jesus' mother?
- In your own life, when has it been hard to 'stand by the cross', to stay faithful during a time of public shame or personal suffering?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Matthew 12:46 | While he was yet speaking to the multitudes, behold, his mother and his brothers stood outside, seeking to speak to him. |
| Matthew 27:55 | Many women were there watching from afar, who had followed Jesus from Galilee, serving him. |
| Matthew 27:56 | Among them were Mary Magdalene, Mary the mother of James and Joses, and the mother of the sons of Zebedee. |
| Mark 15:40 | There were also women watching from afar, among whom were both Mary Magdalene and Mary the mother of James the less and of Joses, and Salome; |
| Mark 15:41 | who, when he was in Galilee, followed him and served him; and many other women who came up with him to Jerusalem. |
| Mark 16:9 | Now when he had risen early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons. |
| Luke 2:35 | Yes, a sword will pierce through your own soul, that the thoughts of many hearts may be revealed.” |
| Luke 8:2 | and certain women who had been healed of evil spirits and infirmities: Mary who was called Magdalene, from whom seven demons had gone out; |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke works to harmonise the gospels by identifying Cleophas with Alpheus and suggesting he was Joseph's brother. He notes ancient traditions that explain how Mary of Cleophas relates to the "brothers of the Lord," but he admits it is very difficult to distinguish the various Marys the evangelists name.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary draws a dramatic contrast between the four plundering soldiers and the four ministering women standing near the cross. It argues that "his mother’s sister" is actually Salome, the beloved disciple’s own mother, which explains John’s silence about naming her directly.
Geneva Bible Notes Reformed 1599
Then stoode by the crosse of Iesus his mother, and his mothers sister, Marie the wife of Cleopas, and Marie Magdalene.
Gill's Exposition of the Bible Baptist 1748
Gill identifies the women at the cross with careful attention to names: he argues that "Mary the wife of Cleophas" is the same person as "his mother's sister," noting that two sisters would not share the name Mary. He also stresses that Mary herself stood in need of a crucified Saviour, contrary to any notion of her sharing in the work of atonement.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB draws a careful distinction between two similar names. The Mary at the cross is the wife of Clopas, the same person as Alpheus. The Cleopas who walked to Emmaus with Jesus after the resurrection is a different individual.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that Pilate's written title declared Jesus the King of the Jews in three languages, and when the priests demanded a change, Pilate refused. This shows how God used even a pagan governor to proclaim Christ's royal identity publicly and permanently, despite the leaders' attempts to suppress it.
Vincent's Word Studies Evangelical 1887
Vincent notes that the Greek verb is in the imperfect tense, meaning "were standing" -- they were already there, with no arrival described. He also observes that Mary is introduced with the definite article ("the Magdalene"), as though Luke expects his readers already to recognize her.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that Mary, Jesus' mother, had no brother and was her father's heir. This means she transmitted the right to David's kingdom to Jesus. He also identifies her sister, also named Mary, as the wife of Cleopas or Alpheus and mother of James, Joses, Simon, and Judas.