of Jesus, was also at the foot of the cross, and Jesus seeing his mother and his beloved disciple together, said to the one, “Behold thy mother!” and to the other, “Behold thy son!” But we do not understand how the synoptics, who name the other women, should have omitted her whose presence was so striking a feature.  Perhaps even the extreme elevation of the character of Jesus does not render such personal emotion probable, at the moment when, solely preoccupied by his work, he no longer existed except for humanity.[5]

[Footnote 1:  John xix. 25, and following.]

[Footnote 2:  The synoptics are agreed in placing the faithful group “afar off” the cross.  John says, “at the side of,” governed by the desire which he has of representing himself as having approached very near to the cross of Jesus.]

[Footnote 3:  Matt. xxvii. 55, 56; Mark xv. 40, 41; Luke xxiii. 49, 55; xxiv. 10; John xix. 25.  Cf.  Luke xxiii. 27-31.]

[Footnote 4:  John xix. 25, and following.  Luke, who always adopts a middle course between the first two synoptics and John, mentions also, but at a distance, “all his acquaintance” (xxiii. 49).  The expression, [Greek:  gnostoi], may, it is true, mean “kindred.”  Luke, nevertheless (ii. 44), distinguishes the [Greek:  gnostoi] from the [Greek:  sungeneis].  Let us add, that the best manuscripts bear [Greek:  oi gnostoi auto], and not [Greek:  oi gnostoi autou].  In the Acts (i. 14), Mary, mother of Jesus, is also placed in company with the Galilean women; elsewhere (Gospel, chap. ii. 35), Luke predicts that a sword of grief will pierce her soul.  But this renders his omission of her at the cross the less explicable.]

[Footnote 5:  This is, in my opinion, one of those features in which John betrays his personality and the desire he has of giving himself importance.  John, after the death of Jesus, appears in fact to have received the mother of his Master into his house, and to have adopted her (John xix. 27.) The great consideration which Mary enjoyed in the early church, doubtless led John to pretend that Jesus, whose favorite disciple he wished to be regarded, had, when dying, recommended to his care all that was dearest to him.  The presence of this precious trust near John, insured him a kind of precedence over the other apostles, and gave his doctrine a high authority.]

Apart from this small group of women, whose presence consoled him, Jesus had before him only the spectacle of the baseness or stupidity of humanity.  The passers-by insulted him.  He heard around him foolish scoffs, and his greatest cries of pain turned into hateful jests:  “He trusted in God; let him deliver him now, if he will have him:  for he said, I am the Son of God.”  “He saved others,” they said again; “himself he cannot save.  If he be the king of Israel, let him now come down from the cross, and we will believe him!  Ah, thou that destroyest the temple, and buildest it in three days, save thyself."[1] Some,