858
αὐτοῦ, Μαρία ἡ τοῦ Κλωπᾶ, καὶ Μαρία ἡ Μαγδαληνή.
26. ᾿Ιησοῦς
οὖν ἰδὼν τὴν pytépa, καὶ τὸν µαθητὴν παρεστῶτα ὃν ἠγάπα, λέγει
τῇ. μητρὶ αὐτοῦ, “' Γύναι, ἰδοὺ ὁ υἱός σου.
exi. 53. µαθητῇ, “180d ἡ µήτηρ σου.” Acts xxi. αὐτὴν 6 μαθητῆς eis τὰ ! ἴδια. g ii. 6; xx. 5; XXi. 9. h Ps. lxix.
21.
πάντα ἤδη τετέλεσται, ἵνα τελειωθῇ ἡ Ὑραφὴ, λέγει, “Διψῶ.
27. Εἶτα λέγει τῷ Καὶ «ἀπ᾿ ἐκείνης τῆς ὥρας ἔλαβεν 28. Meta τοῦτο εἰδὼς 6 ᾿Ιησοῦς, ὅτι
a 22
29. Σκεῦος οὖν 5 ἔκειτο " ὄξους µεστόν: οἱ δὲ, πλήσαντες σπόγγον
i Prov. vii.3." ὄξους, καὶ ὑσσώπω | περιθέντες, προσήνεγκαν αὐτοῦ τῷ στόµατι.
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 (xxvii. 56) and Mark (xv. 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. A.) 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 (xxiv. 10) names Joanna as the third woman reflects some uncertainty on this argument. If Salome was Mary’s sis@er, 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; pro- bably the last. According to Mt. xxvii. 56, Mk. xv. 40, Lk. xxiv. 10, the Mary here mentioned was the mother of James and Joses. But in Mt. x. 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 %$)9f}.—Ver. 26.
John’s interest in naming the women is not obvious except in the case of the frst. Ἰησοῦς . . . ἣ µήτηρ σον. Jesus when He saw His mother, and the disciple whom He loved standing beside her (the relevancy of the designation, τὸν µαθητὴν ὃν ἠγάπα, is here obvious, and the most convincing proof of its truth and signifi- cance is now given), says to His mother, ** Woman, behold thy son’’; 1.6., turn- ing His eyes towards John, There is
your son. Me you are losing, so far as- the filial relation goes, but John will in this respect take my place.—Ver. 27. And this trust He commits to John in the simple words, ᾿Ιδου ἡ µήτηρ σου, although his natural mother, Salome, was also standing there. [Cf. the bequest of Eudamidas: “I leave to Aretaeus the care of nourishing and providing for my mother in her old age’. Lucian’s Toxarvis.} John at once accepted the charge, ‘‘ from that hour (which cannot be taken so stringently as to imply that they did not wait at the cross to see the end) the disciple took her to his own home’’; eis τὰ ἴδια, see i. II, Xvi. 32. The circumstances of the Nazareth home which made this a possible and desirable arrangement are not known. That Mary should find a home with her sister and her son is in itself intelli- gible, and this close intimacy of the two persons whose hearts had been most truly the home of Jesus must have helped to cherish and vivify all reminiscences of His character and words.—Ver. 28. Μετὰ τοῦτο... Διψῶ. ‘‘ After this, Jesus knowing that all things are now finished, that the scripture might be completely fulfilled, saith, I thirst.’’ Jesus did not feel thirsty and proclaim it with the intention of fulfilling scripture—which would be a spurious fulfilment—but in His complaint and the response to it, John sees a fulfilment of Ps. Ixix. 22, eis τὴν δίψαν pov ἐπότισάν µε ὄξος. Only when all else had been attended to (εἰδὼς κ. τ. A.) was He Πεε to attend to His own physical sensations.—Ver. 29. Eketos . . . µεστόν---'' There was set a vessel full of vinegar”; the mention of the vessel betrays the eye-witness. ‘‘ The Synoptists do not mention the oxevos, but John had stood beside it.””. Plummer, ὄξος, the vinegar used by soldiers. [Ulpian says: “‘vinum atque acetum milites nostri solent percipere, uno die vinum, alio die acetum”’. Keim, vi. 162.] Here it seems to have been provided for the crucified, for as Weiss and Plummer: