Then he said to the disciple, “Behold, your mother!” From that hour, the disciple took her to his own home.
Parallel Translations
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Then he said to the disciple, “Behold, your mother!” From that hour, the disciple took her to his own home.
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Then sayde he to the disciple: beholde thy mother. And from that houre the disciple toke her for his awne.
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Then saide he to the disciple, Beholde thy mother: and from that houre, the disciple tooke her home vnto him.
Cross-references (6)
Passages linked to John 19:27 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Matthew 12:48-50 But he answered him who spoke to him, “Who is my mother? Who are my brothers?” He stretched out his hand toward his disciples, and said, “Behold, my mother and my brothers! For whoever does the will of my Father who is in heaven, he is my brother, and sister, and mother.”
- John 16:32 Behold, the time is coming, yes, and has now come, that you will be scattered, everyone to his own place, and you will leave me alone. Yet I am not alone, because the Father is with me.
- 1 Timothy 5:2-4 the elder women as mothers; the younger as sisters, in all purity. Honor widows who are widows indeed. But if any widow has children or grandchildren, let them learn first to show piety toward their own family and to repay their parents, for this is acceptable in the sight of God.
- 1 John 3:18-19 My little children, let’s not love in word only, or with the tongue only, but in deed and truth. And by this we know that we are of the truth, and persuade our hearts before him,
- John 1:11 He came to his own, and those who were his own didn’t receive him.
- Genesis 45:8 So now it wasn’t you who sent me here, but God, and he has made me a father to Pharaoh, lord of all his house, and ruler over all the land of Egypt.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (12 sources)
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John Calvin 1540 · Public Domain 27. The disciple took her to his own home.…
27. The disciple took her to his own home. It is a token of the reverence due by a disciple to his master, that John so readily obeys the command of Christ. Hence also it is evident, that the Apostles had their families; for John could not have exercised hospitality towards the mother of Christ, or have taken her to his own home, if he had not had a house and a regular way of living. Those men, therefore, are fools, who think that the Apostles relinquished their property, and came to Christ naked and empty; but they are worse than fools, who make perfection to consist in beggary.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain 27 Then saith he to the disciple, Behold thy…
27 Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home.
Ver. 27. The disciple took her, &c.] A precious depositum; trust the house was the better she abode in; yet dare we not deify her, as the Papists; as neither will we vilify her, as the author of the Female Glory basely slanders some of us, that we rudely call her Moll, God’s maid. Os durum! Horsh speech! Our parents, saith the heathen, are our household gods, θεοι εφεστιοι. (Hierocles.) Honour them we must both in word and deed. That our Saviour here calls her woman, and not mother, was either because he would not add to her grief, who was now pierced to the soul with that sword Simeon spake of, Luk 2:35; or, lest he should create her further trouble, if she had been known to be his mother; or, for that, being now in his last work, and ready way to heaven, he knew none after the flesh. Thomas Watt, martyr, spake thus at his death to his wife and six children: Wife and my good children, I must now depart from you; therefore henceforth know I you no more, &c. But whereas Christ commends the care of his mother to his beloved disciple, with, Behold thy mother, the Samians used the like speech, when to the richer of the citizens, the mothers of those who died in the wars were given to be maintained by them, Σοι ταυτην διδωμι την μητερα.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain He also reciprocally commendeth his mother to John, to…
He also reciprocally commendeth his mother to John, to be cared for as his own mother. From that time Mary went home, and lived with John.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Then saith he to the disciple,.... The same disciple…
Then saith he to the disciple,.... The same disciple John:
behold thy mother; take care of her, and provide for her, as if she was thine own mother: this shows the meanness of Christ, who had nothing to leave her, though Lord of all; it is very probable that Joseph was dead, and Mary now a widow; and whereas Christ had taken care of her, and maintained her hitherto, he now, in his dying moments, commits her to the care of this disciple; which is an instance of his humanity, and of his regard to every duty; and this in particular, of honouring parents, and providing for them in distress, and old age:
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and hour that disciple took her to his own home: or house; so the Septuagint render "to his house", by , in Est 6:12 the phrase here used, and in Joh 16:32. Some say she lived with John at Jerusalem, and there died; and others say, that she died in the twelfth year after the resurrection of Christ, being 59 years of age, and was buried by John in the garden of Gethsemane: where his house was is not certain, whether at Jerusalem or in Galilee, nor how long she lived with him; but this is not to be doubted, that he took care of her, and provided for her, as if she was his own mother; and his doing this forthwith shows his great regard to Christ, his readiness and cheerfulness to comply with his orders and directions, and his unfeigned love unto him.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Behold thy mother - To whom thou art now…
Behold thy mother - To whom thou art now to perform the part of a son in my place, a peculiar honour which Christ conferred on him. From that hour - From the time of our Lord's death.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Albert Barnes 1834 · Public Domain Behold thy mother! - One who is to be…
Behold thy mother! - One who is to be to thee as a mother. The fact that she was the mother of Jesus would secure the kindness of John, and the fact that she was now intrusted to him demanded of him affectionate regard and tender care.
From that hour ... - John seems to have been in better circumstances than the other apostles. See Joh 18:16. Tradition says that she continued to live with him in Judea until the time of her death, which occurred about fifteen years after the death of Christ.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain The disciple took her to his own[1] home, or…
The disciple took her to his own[1] home, or into his own are, not for his mother, by the Greek expression. See St. John Chrysostom and St. Augustine. (Witham)
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[BIBLIOGRAPHY]
Accepit eam discipulus in sua. Not in suam. Greek: eis ta idia.
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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 27. Unto his own home—Doubtless to his own immediate…
27. Unto his own home—Doubtless to his own immediate residence in Jerusalem; next, to his home in Galilee; and finally, perhaps, to Ephesus, his last abode in Asia Minor. See our note on Mat_1:18. That John had a home at Jerusalem is implied by the phrase from that hour, as he remained some time in Jerusalem.
The writers of the Romish Church, assuming that John was committed to the protection of Mary, use this passage as an argument in support of Mariolatry. John is made to represent the Church, which is bound to solicit the guardianship of this “Mother of God.” All this is precisely the reverse of the fact. Mary was committed to the protection of John, not John to the protection of Mary.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 27. from that hour] Quite literally, as soon as…
27. from that hour] Quite literally, as soon as all was over (Joh_19:30); or he may have led her away at once and then have returned (Joh_19:35).
unto his own home] Although the commendation was double, each being given to the other, yet (as was natural) S. John assumes the care of Mary rather than she of him. This shews the untenability of the view that not only S. John, but in him all the Apostles, were committed by Christ to the guardianship of Mary. We have had the Greek expression for ‘his own (home)’ twice already in this Gospel: see on Joh_1:11 and Joh_16:32. That S. John was known to the high-priest (Joh_18:15) and that his family had hired servants (Mar_1:20) would seem to imply that he was a man of some position and substance.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (27) Behold thy mother!—The solemn committal is a double…
(27) Behold thy mother!—The solemn committal is a double one. The loving heart of the disciple should find, as well as give, sympathy and support in the love of the mother. The sympathy in their common loss is to be the source of love for each other.
And from that hour.—The words do not necessarily mean, but they certainly may mean, that St. John at once took Mary away from the scene that a mother’s heart could hardly bear; but he is himself present (Joh_19:35), and the whole account, brief as it is, is that of an eye-witness.
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Unto his own home.—Comp. Note on Joh_1:11, and Introduction, pp. 369, 371. The word is used in Joh_16:32 of the lodging or sojourning place of the Apostles. The meaning here is that whatever was his home became hers.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain (b) Filial love thy mother!" and the issue. Then…
(b) Filial love thy mother!" and the issue. Then he saith to the disciple, Behold thy mother! The very garments that covered him had been rudely divided among the soldiers. He is therefore as a dead man, and yet he made the most royal gifts and precious assignments of that which was nevertheless inalienable. He gave a mother to his dearest friend. He gave a son most precious to the bereaved and desolate and broken heart of his widowed mother. Inconceivable that Weisse should call this "the basest self-adulation." The animus manifested to this document by a certain school partakes of the animosity of political partisanship. From that hour, says the evangelist, the disciple took her (eiv ta idia) to his own home. This may have been some temporary lodging in Jerusalem, but it is more probable, as we have seen, that Salome and John had homes both in Jerusalem (see Introduction, p. 56) and Capernaum. The mere phrase is used in Joh_16:32 in a more general sense of all the apostles. It is not necessary to believe that John at once removed the sacred deposit and bequest of his dying Lord to that home, though it is just possible. Bengel and many others think so, but it is not necessary to limit the meaning of "hour" to moment. The departure could hardly have taken place till all was over. In this brief reference a key is given to what John became to the Church. We must think of Salerno and John ever by the holy mother of the Lord, whether at Jerusalem, Capernaum, or Ephesus. The few words speak volumes, and his reticence here, as elsewhere, gives an unutterable grandeur to his words.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 19:27 Here is your mother: Jesus employed a Jewish…
19:27 Here is your mother: Jesus employed a Jewish family law that assigned the care of one person to another. The scene had an additional significance: The people who were present represented the new community of the church that was born at the cross. Jesus wanted them to care for each other in obedience to his command to love one another (13:34; 15:12, 17).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.