Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene.
his mother.
Luke 2:35 (Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed.
and his.
Matthew 27:55,56 And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him: …
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; …
Luke 23:49 And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.
Cleophas.
Luke 24:18 And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?
and Mary.
John 20:1,11-18 The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre…
Mark 16:9 Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.
Luke 8:2 And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,
and her sister
The identity of Mary's sister is debated among scholars. Some suggest she could be Salome, the mother of James and John, making them Jesus' cousins. This familial connection underscores the close-knit relationships among Jesus' followers and highlights the support system present even in His final moments.
as well as Mary the wife of Clopas
Mary, the wife of Clopas, is a lesser-known figure, but her presence at the crucifixion indicates her devotion to Jesus. Clopas is sometimes identified with Cleopas, one of the disciples who encountered the risen Christ on the road to Emmaus (Luke 24:18). This connection suggests a broader network of disciples and followers who were deeply impacted by Jesus' ministry.
and Mary Magdalene
Mary Magdalene is a prominent figure in the Gospels, known for her deliverance from seven demons (Luke 8:2) and her role as a devoted follower of Jesus. Her presence at the crucifixion and later at the resurrection (John 20:1-18) highlights her significant role in the early Christian community. Her loyalty and witness to both Jesus' death and resurrection make her a key figure in the Gospel narrative.
“Near the cross of Jesus” (John 19:25) fixes our attention on the place where redemption was happening in real time. The phrase highlights:
• Proximity—these women did not hide “at a distance” as many did (contrast Matthew 26:56; Luke 23:49).
• Courage—Roman crucifixions were meant to terrify onlookers, yet they remained (Hebrews 12:2 keeps believers similarly focused on the cross).
• Witness—their presence supplies firsthand testimony that complements John’s own (John 19:35), fostering assurance that “Christ died for our sins” (1 Corinthians 15:3).
Mary’s steadfastness fulfills what Simeon foretold: “a sword will pierce your own soul” (Luke 2:35). Her:
• Maternal love keeps her beside the Son she once cradled (Luke 2:7).
• Submission to God’s plan mirrors her earlier “Let it be to me” (Luke 1:38).
• Example of discipleship prepares for the care Jesus will entrust to John moments later (John 19:26-27).
Her presence reminds us that the cross not only saves but also costs; family ties and personal pain intertwine in God’s unfolding purpose.
John briefly notes “her sister,” likely Salome (compare Mark 15:40; 16:1). Whether or not she is Mary’s biological sister, Scripture shows:
• Solidarity—family or close friends share suffering (Romans 12:15).
• Participation—Salome earlier sought positions for her sons (Matthew 20:20-21); now she stands humbled at the cross, illustrating spiritual growth.
• Support—the body of Christ is meant to bear burdens together (Galatians 6:2).
Identified only by her husband, this Mary appears again among the earliest witnesses to the empty tomb (Luke 24:10). Her inclusion teaches:
• God sees “ordinary” believers; no act of devotion is unnoticed (Hebrews 6:10).
• Household faith matters; Clopas is likely the “Clopas” whose companion encounters the risen Christ on the Emmaus road (Luke 24:18), showing a family knit to Christ’s story.
• Persistence—she moves from the sorrow of Golgotha to the joy of resurrection morning, modeling steadfast hope (Romans 5:3-5).
Delivered from seven demons (Luke 8:2), Mary Magdalene’s unwavering loyalty is striking:
• She accompanies Jesus through Galilee, supports His ministry materially (Luke 8:3), and now refuses to leave Him in death.
• Her devotion positions her to be first to see the risen Lord (John 20:1-18), fulfilling Jesus’ promise that “the first will be last, and the last first” (Matthew 19:30).
• Her transformation underscores the cross’s power to free the enslaved (Colossians 2:14-15) and enlist them as bold witnesses (Acts 1:8).
John 19:25 showcases a small circle of faithful women standing near the cross. Their proximity, courage, and devotion confirm the historical reality of Jesus’ crucifixion and illustrate the cost—and privilege—of discipleship. Each woman highlights a facet of faith: Mary the mother models surrendered love; her sister embodies supportive fellowship; Mary of Clopas affirms that humble believers share in God’s grand story; and Mary Magdalene demonstrates redeemed passion. Together they call us to draw near, stand firm, and bear witness to the saving work accomplished at Calvary.
-25John 19:25-27 relate an incident which is found in St. John only.Mary the wife of Cleophas, and Mary Magdalene.--Better, Mary the (wife) of Clopas, as in margin. This Clopas is usually identified with Alphaeus. (Comp. Matthew 10:3; Matthew 27:56, and Introduction to the Gospel according to St. Matthew, p. 41) The question arises, Are there three or four women mentioned here?--i.e., Is "Mary the (wife) of Clopas" sister of Mary the mother of our Lord? or does St. John mean by "His mother's sister" an unnamed woman, who may not improbably be his own mother, Salome, whom he nowhere mentions? The question cannot be answered with certainty; but upon the whole, the balance of evidence inclines to the view that we have four persons here mentioned in two pairs: "His mother and His mother's sister; Mary the wife of Clopas, and Mary Magdalene." As early as the second century, the Peshito Syriac version adopted this view, and inserted "and" after the word sister. (Comp. Notes on Matthew 28:1 and Luke 24:18, and especially the Excursus on The brethren of the Lord in Lightfoot On Galatians, pp. 247-282.) . . .
Verse 25. - But there were standing by the cross of Jesus. Matthew says (Matthew 28:55; Mark 15:40, 41) that many women stood afar off beholding these things, and amongst them Mary Magdalene, Mary the mother of James (the less, i.e. the son of Alphaeus) and Joses, and the mother of Zebedee's children, expressly identified here as elsewhere with Salerno, "women who followed him from Galilee" (Luke 23:55), and ministered unto him. The παρὰ of this verse implies that, in the courage of their love and tenderness, they had drawn nearer to the cross, led on as it would seem by his mother herself, whom John with fuller knowledge mentions as the most important member of one group. John adds, and the sister of his mother, then (it must be admitted without any conjunctive καὶ) he adds, Mary the (wife) of Clopas, and Mary Magdalen. Κλωπᾶς is by almost all admitted to be identifiable with חַלְפַי, Alphaeus, of Matthew 10:3. Consequently, "the Mary (of Clopos)" is none other than the mother of James the less-known disciple, as well as of others. And this second Mary is identically the same as the Mary spoken of in Matthew and Mark by slightly different phraseology. The question arises - Does John here speak, then, of four women? or does he say that this Mary was the sister of the Virgin Mary? If "Mary the wife of Clopas" be the sister of the Virgin, then James the less, Joses, and others are cousins of our Lord. This hypothesis has been used by those who identify these men with the "brethren of the Lord;" but it is rendered improbable by the fact referred to twice over in the synoptists and John, that his "brethren did not believe in him," and the growing certainty that "James the brother of our Lord" was not "James the less." Moreover, it is improbable that two sisters should have the same name. The other supposition is that the third woman mentioned by the synoptists (namely, Salome, the mother of Zebedee's sons) was the sister of the mother of Jesus. Against this is the non-appearance of the καί between the second and third names. This absence may be simply due to the fact that John mentions "two and two," singling them out from "the many women," according to his wont. Against it, Godet and others have urged that we have no other hint of the relationship; but of many similar facts throughout the Gospel we have only the slenderest indications - take, for instance, the identification of Judas (not Iscariot) with Lebbaeus and Thaddseus; Nathanael with Bartholomew - and there is much which makes the identification natural. It is after the manner of John to omit the name of Salerno, as he always does his own throughout the Gospel and Epistles. But the entire narrative from beginning to end is illumined by the fact that John was the near relative of Jesus. The ὅν ἠγάπα flashes into light and justification at once. Very much, both in the synoptic and Johannine narratives, receives a deeper meaning. The early friendship, the private ministry of our Lord, with John as his principal companion, the request of Salome, and the exquisite incident which now follows, all receive a richer meaning when it becomes clear that Salome was so nearly related to Jesus. In this conclusion Wieseler, Luthardt, Lange, Westcott, Sears, Moulton, Schaff, and others coincide, though Meyer and Hengstenberg take the other view. Hengstenberg thinks the tradition of three Marys is enough to counterbalance what he calls a learned device! Assuming, then, that John was so dear a friend, so near a relative, we understand better what follows.