John 19:23-27

THOSE AROUND THE CROSS

Text: John 19:23-27

23

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

24

They said therefore one to another, 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 garments among them, and upon my vesture did they cast lots.

25

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.

26

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

27

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

Queries

a.

What is the significance of the seamless coat?

b.

Why were the women there at the cross?

c.

What is the meaning of Jesus-' words to his mother and to John (John 19:26-27)?

Paraphrase (Harmony)

The soldiers therefore, when they had crucified Jesus, took his garments and made four parts, to every soldier a part; and also the coat: now the coat was without seam, woven from the top throughout. They said therefore one to another, 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 garments among them, and upon my vesture did they cast lots.
These things therefore the soldiers did. And they sat and watched him there. And the people stood beholding. And they that passed by railed on him, wagging their heads, and the rulers also scoffed at him, saying, Ha, thou that destroyest the temple, and buildest it in three days, save thyself: if thou art the Son of God, come down from the cross. In like manner also the chief priests mocking him among themselves with the scribes and the elders, said, He saved others; himself he cannot save. Let him save himself, if this is the Christ of God, his chosen. He is the King of Israel; let him now come down from the cross, that we may see and believe on him. He trusteth on God; let him deliver him now, if he desireth him: for he said, I am the Son of God.
And the soldiers also mocked him, coming to him, offering him vinegar, and saying, If thou art the King of the Jews, save thyself. And one of the malefactors that was crucified with him railed on him, saying, Art not thou the Christ? save thyself and us. But the other answered, and rebuking him said, Dost thou not even fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. And he said, Jesus, remember me when thou comest in thy kingdom. And he said unto him, Verily I say unto thee, Today shalt thou be with me in Paradise. But there were standing by the cross of Jesus his mother, and his mother's sister, Mary the wife of Clopas, 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 the disciple took her unto his own home.

Summary

There were many different attitudes expressed by those gathered around the cross of Christ. Indifference of the soldiers; the hate of the Jews; the love of the women and John.

Comment

It was evidently a common practice then for the Roman soldiers to take the immediate belongings of executed persons for themselves. These the soldiers either kept or sold. Just what the four garments (besides the seamless coat) were we are not sure. Some have suggested headgear, sandals, belt and cloak (outer garment), as the four items. We quote here from Daily Life In The Time of Jesus, by Henri Daniel-Rops, pub. Mentor-Omega Books, pp. 211-212, The coat or tunic or chalouk must have been very like the chiton of the Greeks, but longer; it came down well below the knees, and the rabbi's coat had necessarily to appear for a good hand'S-breadth below the cloak. The ritual tassels, which were usually a very deep blue, hung from the bottom. For ceremonies, the coat was made of embroidered silk or decorated with colored stripes. Most coats were cut out and then sewn together, but there were some made of woven wool that were all in one piece, and these were very much esteemedit was such a coat the soldiers took from Christ, the coat for which they drew lots, so that it should not be torn. The coat was kept on for work, but at night, in going to bed, it was taken off.

The cloak, the talith, took the place both of our suit and of our overcoat. It was so necessary a garment that the Law required a creditor who had seized his debtor's cloak as a pledge to give it up at nightfall. It was also a dignifying garment, without which it would have been improper to appear at the Temple or before a superior. Nevertheless, it was used for all kinds of purposesa blanket, even a bed if one had to sleep in the open, a saddle-cloth and even as a carpet to welcome great men, as we see in the account of Christ's entry into Jerusalem on Palm Sunday. It is by no means sure how these cloaks were made. Perhaps some were a simple piece of cloth with a hole for the head and others two blankets sewn together; but there must also have been some of a better cut, with separate sleeves, probably not unlike our barristers-' and graduates-' robes.

Archæologists have found dice which date from the Roman period and they are exactly the same as are used today. One was found to be so irregular that it might even be called loaded. Plutarch says that when soldiers were not on duty they often played at dice. Those who drew lots for the coat of Jesus must have carried their dice with them.

The prophecy referred to by John here is Psalms 22:18, Psalms 22:1-31 is a Messianic psalm. Many of the very words which the crucified Messiah would utter from the cross are there prophecied. See our comments on John 13:18 for notes on the fulfillment of prophecy.

There were a number of differently motivated groups of people who stood beholding this particular crucifixion. See the Paraphrase (Harmony) for this section and the Sermon at the end of chapter nineteen.

Lenski thinks only three women were present. Both Hendriksen and R. C. Foster have harmonized the three gospel accounts of the women present (Matthew 27:56; Mark 15:40; John 19:25) and believe four women were present. Mary, the mother of Jesus; Mary, the mother of James the Less and of Joses and wife of Clopas; Salome, the sister of Jesus-' mother; and Mary Magdalene. These were some of the women who had followed with Jesus from Galilee (cf. Luke 23:49; Matthew 27:56). It is very doubtful that Mary, wife of Clopas, was the sister of Mary, mother of Jesus, since that would make two women in the same family with the name, Mary, Mary Magdalene was definitely not the sister of Mary, Jesus-' mother, therefore it would seem that Salome, mother of James and John, was the sister referred to in John 19:25.

John 19:26-27 constitute, together, one of the seven sayings from the cross. These seven sayings are here given in their chronological order:

(1)

Father, forgive them for they know not what they do (Luke 23:34)

(2)

Verily I say unto thee, Today thou shalt be with me in Paradise (Luke 23:43)

(3)

Woman, behold thy son. Behold, thy mother. (John 19:26-27)

(4)

My God, My God, Why hast thou forsaken me? (Matthew 27:46; Mark 15:34)

(5)

I Thirst (John 19:28)

(6)

It is finished (John 19:30)

(7)

Father, into thy hands I commend my spirit (Luke 23:46)

But why did Jesus, in His extreme agony and with the weight of all the problems of eternity upon His soul, take time to speak to His mother and the beloved disciple? Why does Jesus say, Woman instead of mother? The answer to the first question is obvious. Jesus is providing someone to care for His bereaved mother. She is probably a widow nowwe do not hear anything of Joseph, her husband, since Jesus was twelve years of age. The other children were unsympathetic with Jesus-' way of life and would give her little consolation. John, probably Jesus-', cousin, a disciple whom He loved and trusted, is chosen to care for her. And from that hour the disciple took her unto his own home. There may be a number of reasons Jesus used the term woman when He spoke to her. Perhaps He did not use mother in order to spare her an increased awareness of her maternal relationship to the One in extreme agony. But ever since He reminded her in the Temple, when He was twelve, of His unique relationship with God, He has taught her that He is much more than her son. He taught her that He was her Lord and Saviour (cf. John 2:4; Matthew 12:46-50). The use of woman-' here from the cross follows His other teaching on the subject. And what of the reaction of this mother to whom He spoke? The gospel writers did not deem it of importance to record for us these details. We know she wept, as any mother would. We can only imagine the agony of her soul as she beheld the spectacle. As Lenski says, it is probably that she who had all along understood understands now.

The Roman Catholic Church has wrested these words from Jesus to His mother and John and by decree of Pius IX has made Mary the patroness of all Christians who are here represented by the disciple John. Another of the same church says, in the person of John Mary receives all Christians as her children. And this capacity of Mary entitles us to the right and the trust, that we place all our interest in her hands. But it is not John nor Jesus who needs the help hereit is Mary. Mary is not receiving JohnJohn is the patron.

Quiz

1.

What part of Jesus-' clothing was the seamless coat?

2.

How did the soldiers decide who was to get this coat?

3.

What prophecy did their actions fulfill?

4.

Why did Jesus commend His mother to John's keeping?