Matthew 12:47

Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee, &c.--Absorbed in the awful warnings He was pouring forth. He felt this to be an unseasonable interruption, fitted to dissipate the impression made upon the large audience--such an interruption as duty to the nearest relatives did not require Him to give way to. But instead of a direct rebuke, He seizes on the incident to convey a sublime lesson, expressed in a style of inimitable condescension.

Many excellent, useful sayings came from the mouth of our Lord Jesus upon particular occasions; even his digressions were instructive, as well as his set discourses: as here,
Observe, I. How Christ was interrupted in his preaching by his mother and his brethren, that stood without, desiring to speak with him (Mat 12:40, Mat 12:47); which desire of theirs was conveyed to him through the crowd. It is needless to enquire which of his brethren they were that came along with his mother (perhaps they were those who did not believe in him, Joh 7:5); or what their business was; perhaps it was only designed to oblige him to break off, for fear he should fatigue himself, or to caution him to take heed of giving offence by his discourse to the Pharisees, and or involving himself in a difficulty; as if they could teach him wisdom.
1. He was as yet talking to the people. Note, Christ's preaching was talking; it was plain, easy, and familiar, and suited to their capacity and case. What Christ had delivered had been cavilled at, and yet he went on. Note, The opposition we meet with in our work, must not drive us from it. He left off talking with the Pharisees, for he saw he could do no good with them; but continued to talk to the common people, who, not having such a conceit of their knowledge as the Pharisees had, were willing to learn.
2. His mother and brethren stood without, desiring to speak with him, when they should have been standing within, desiring to hear him. They had the advantage of his daily converse in private, and therefore were less mindful to attend upon his public preaching. Note, Frequently those who are nearest to the means of knowledge and grace, are most negligent. Familiarity and easiness of access breed some degree of contempt. We are apt to neglect that this day, which we think we may have any day, forgetting that it is only the present time we can be sure of; tomorrow is none of ours. There is too much truth in that common proverb, "The nearer the church, the further from God;" it is pity it should be so.
3. They not only would not hear him themselves, but they interrupted others that heard him gladly. The devil was a sworn enemy to our Saviour's preaching. He had sought to baffle his discourse by the unreasonable cavils of the scribes and Pharisees, and when he could not gain his point that way, he endeavoured to break it off by the unseasonable visits of relations. Note, We often meet with hindrances and obstructions in our work, by our friends that are about us, and are taken off by civil respects from our spiritual concerns. Those who really wish well to us and to our work, may sometimes, by their indiscretion, prove our back-friends, and impediments to us in our duty; as Peter was offensive to Christ, with his, "Master, spare thyself," when he thought himself very officious. The mother of our Lord desired to speak with him; it seemed she had not then learned to command her Son, as the iniquity and idolatry of the church of Rome has since pretended to teach her: nor was she so free from fault and folly as they would make her. It was Christ's prerogative, and not his mother's, to do every thing wisely, and well, and in its season. Christ once said to his mother, How is it that ye sought me? Wist he not, that I must be about my Father's business? And it was then said, she laid up that saying in her heart (Luk 2:49); but if she had remembered it now, she would not have given him this interruption when he was about his Father's business. Note, There is many a good truth that we thought was well laid up when we heard it, which yet is out of the way when we have occasion to use it.
II. How he resented this interruption, Mat 12:48-50.
1. He would not hearken to it; he was so intent upon his work, that no natural or civil respects should take him off from it. Who is my mother and who are my brethren? Not that natural affection is to be put off, or that, under pretence of religion, we may be disrespectful to parents, or unkind to other relations; but every thing is beautiful in its season, and the less duty must stand by, while the greater is done. When our regard to our relations comes in competition with the service of God, and the improving of an opportunity to do good, in such a case, we must say to our Father, I have not seen him, as Levi did, Deu 33:9. The nearest relations must be comparatively hated, that is, we must love them less than Christ (Luk 14:26), and our duty to God must have the preference. This Christ has here given us an example of; the zeal of God's house did so far eat him up, that it made him not only forget himself, but forget his dearest relations. And we must not take it ill of our friends, nor put it upon the score of their wickedness, if they prefer the pleasing of God before the pleasing of us; but we must readily forgive those neglects which may be easily imputed to a pious zeal for God's glory and others' good. Nay, we must deny ourselves and our own satisfaction, rather than do that which may any way divert our friends fRom. or distract them in, their duty to God.
2. He took that occasion to prefer his disciples, who were his spiritual kindred, before his natural relations as such: which was a good reason why he would not leave preaching to speak with his brethren. He would rather be profiting his disciples, than pleasing his relations. Observe,
(1.) The description of Christ's disciples. They are such as do the will of his Father; not only hear it, and know it, and talk of it, but do it; for doing the will of God is the best preparative for discipleship (Joh 7:17), and the best proof of it (Mat 7:21); that denominates us his disciples indeed. Christ does not say, "Whosoever shall do my will," for he came not to seek or do his own will distinct from his Father's: his will and his Father's are the same; but he refers us to his Father's will, because now in his present state and work he referred himself to it, Joh 6:38.
(2.) The dignity of Christ's disciples: The same is my brother, and sister, and mother. His disciples, that had left all to follow him, and embraced his doctrine, were dearer to him than any that were akin to him according to the flesh. They had preferred Christ before their relations; they left their father (Mat 4:22; Mat 10:37); and now to make them amends, and to show that there was no love lost, he preferred them before his relations. Did not they hereby receive, in point of honour, a hundred fold? Mat 19:29. It was very endearing and very encouraging for Christ to say, Behold my mother and my brethren; yet it was not their privilege alone, this honour have all the saints. Note, All obedient believers are near akin to Jesus Christ. They wear his name, bear his image, have his nature, are of his family. He loves them, converses freely with them as his relations. He bids them welcome to his table, takes care of them, provides for them, sees that they want nothing that is fit for them: when he died he left them rich legacies, now he is in heaven he keeps up a correspondence with them, and will have them all with him at last, and will in nothing fail to do the kinsman's part (Rut 3:13), nor will ever be ashamed of his poor relations, but will confess them before men, before the angels, and before his Father.

Matthew 12:46-50

Matthew 12:46-50

Mark 3:31-35

Luke 11:27-28

46. And while he was still talking to the multitudes, lo, his mother and his brethren stood without, desiring to speak to him. 47. And one said to him, Lo, thy mother and thy brethren stand without, desiring to speak to thee. 48. But he answering said to him who had told him, Who is my mother, or who are my brethren? 49. And stretching out his hand toward his disciples, he said, Lo, my mother and my brethren. 50. For whosoever shall do the will of my Father who is in heaven, he is my brother, and sister, and mother.

31. And his mother and brethren came, and standing without, sent to him to call him. [152] 32. And the multitude was sitting around him, and they say to him, Lo, thy mother and thy brethren without seek thee. 33. And he answered, saying to them, Who is my mother and my brethren? 34. And when he had looked all around on the disciples sitting around him, he said, Lo, my mother and my brethren. 35. For he who shall do the will of God is my brother, and my sister, and mother.

27. And it happened while he was saying these things, a certain woman from among the multitude, raising her voice, said to him, Blessed is the womb that bore thee, and the breasts which thou hath sucked. 28. but he said, Nay, rather, blessed are they that hear the word of God, and keep it.

Luke 8:19-21

19. And his mother and his brethren came to him, and could not reach him on account of the crowd. 20. And it was related and told him, Thy mother and thy brethren stand without, desiring to see thee. 21. Who answering said to them, My mother and my brethren are those who hear the word of God, and do it. [153]

Luke 11:27. Blessed is the womb. By this eulogium the woman intended to magnify the excellence of Christ; for she had no reference to Mary, [154] whom, perhaps, she had never seen. And yet it tends in a high degree to illustrate the glory of Christ, that she pronounces the womb that bore him to be noble and blessed. Nor was the blessing inappropriate, but in strict accordance with the manner of Scripture; for we know that offspring, and particularly when endued with distinguished virtues, is declared to be a remarkable gift of God, preferable to all others. It cannot even be denied that God conferred the highest honor on Mary, by choosing and appointing her to be the mother of his Son. And yet Christ's reply is so far from assenting to this female voice, that it contains an indirect reproof.

Nay, rather, blessed are they that hear the word of God. We see that Christ treats almost as a matter of indifference that point on which the woman had set a high value. And undoubtedly what she supposed to be Mary's highest honor was far inferior to the other favors which she had received; for it was of vastly greater importance to be regenerated by the Spirit of God than to conceive Christ, according to the flesh, in her womb; to have Christ living spiritually within her than to suckle him with her breasts. In a word, the highest happiness and glory of the holy Virgin consisted in her being a member of his Son, so that the heavenly Father reckoned her in the number of new creatures.

In my opinion, however, it was for another reason, and with a view to another object, that Christ now corrected the saying of the woman. It was because men are commonly chargeable with neglecting even those gifts of God, on which they gaze with astonishment, and bestow the highest praise. This woman, in applauding Christ, had left out what was of the very highest consequence, that in him salvation is exhibited to all; and, therefore, it was a feeble commendation, that made no mention of his grace and power, which is extended to all. Christ justly claims for himself another kind of praise, not that his mother alone is reckoned blessed, but that he brings to us all perfect and eternal happiness. We never form a just estimate of the excellence of Christ, till we consider for what purpose he was given to us by the Father, and perceive the benefits which he has brought to us, so that we who are wretched in ourselves may become happy in him. But why does he say nothing about himself, and mention only the word of God? It is because in this way he opens to us all his treasures; for without the word he has no intercourse with us, nor we with him. Communicating himself to us by the word, he rightly and properly calls us to hear and keep it, that by faith he may become ours.

We now see the difference between Christ's reply and the woman's commendation; for the blessedness, which she had limited to his own relatives, is a favor which he offers freely to all. He shows that we ought to entertain no ordinary esteem for him, because he has all the treasures of life, blessedness, and glory, hidden in him, (Colossians 2:3,) which he dispenses by the word, that they may be communicated to those who embrace the word by faith; for God's free adoption of us, which we obtain by faith, is the key to the kingdom of heaven. The connection between the two things must also be observed. We must first hear, and then keep; for as faith cometh by hearing, (Romans 10:17,) it is in this way that the spiritual life must be commenced. Now as the simple hearing is like a transitory looking into a mirror, [155] as James says, (1:23,) he likewise adds, the keeping of the word, which means the effectual reception of it, when it strikes its roots deep into our hearts, and yields its fruit. The forgetful hearer, whose ears alone are struck by the outward doctrine, gains no advantage. On the other hand, they who boast that they are satisfied with the secret inspiration, and on this ground disregard the outward preaching, shut themselves out from the heavenly life. What the Son of God hath joined let not men, with wicked rashness, put asunder, (Matthew 19:6.) The Papists discover amazing stupidity by singing, in honor of Mary, those very words by which their superstition is expressly condemned, and who, in giving thanks, detach the woman's saying, and leave out the correction. [156] But it was proper that such a universal stupefaction should come upon those who intentionally profane, at their pleasure, the sacred word of God.

Luke 8:19. And his mother and his brethren came to him. There is an apparent discrepancy here between Luke and the other two Evangelists; for, according to their arrangement of the narrative, they represent Christ's mother and cousins as having come, while he was discoursing about the unclean spirit, while he refers to a different occasion, and mentions only the woman's exclamation, which we have just now explained. But we know that the Evangelists were not very exact as to the order of dates, or even in detailing minutely every thing that Christ did or said, so that the difficulty is soon removed. Luke does not state at what precise time Christ's mother came to him; but what the other two Evangelists relate before the parable of the sower he introduces after it. The account which he gives of the exclamation of the woman from among the multitude bears some resemblance to this narrative; for inconsiderate zeal may have led her to exalt to the highest pitch what she imagined that Christ had unduly lowered.

All the three Evangelists agree in stating, that while Christ was discoursing in the midst of a crowd of people, his mother and brethren came to him The reason must have been either that they were anxious about him, or that they were desirous of instruction; for it is not without some good reason that they endeavor to approach him, and it is not probable that those who accompanied the holy mother were unbelievers. Ambrose and Chrysostom accuse Mary of ambition, but without any probability. What necessity is there for such a conjecture, when the testimony of the Spirit everywhere bestows commendation on her distinguished piety and modesty? The warmth of natural affection may have carried them beyond the bounds of propriety: this I do not deny, but I have no doubt that they were led by pious zeal to seek his society. Matthew relates that the message respecting their arrival was brought by one individual: Mark and Luke say that he was informed by many persons. But there is no inconsistency here; for the message which his mother sent to call him would be communicated, as usually happens, from one hand to another, till at length it reached him.

Matthew 12:48. Who is my mother? These words were unquestionably intended to reprove Mary's eagerness, and she certainly acted improperly in attempting to interrupt the progress of his discourse. [157] At the same time, by disparaging the relationship of flesh and blood, our Lord teaches a very useful doctrine; for he admits all his disciples and all believers to the same honorable rank, as if they were his nearest relatives, or rather he places them in the room of his mother and brethren Now this statement is closely connected with the office of Christ; for he tells us that he has been given, not to a small number of individuals, but to all the godly, who are united in one body with him by faith. He tells us also, that there is no tie of relationship more sacred than spiritual relationship, because we ought not to think of him according to the flesh, but according to the power of his Spirit which he has received from the Father to renew men, so that those who are by nature the polluted and accursed seed of Abraham begin to be by grace the holy and heavenly sons of God. In like manner, Paul affirms that to know Christ after the flesh is not to know him properly, (2 Corinthians 5:16,) because we ought rather to consider that renovation of the world, which far exceeds human power, and which takes place when he forms us anew by his Spirit to the image of God. To sum up the whole, this passage, first, teaches us to behold Christ with the eyes of faith; and, secondly, it informs us, that every one who is regenerated by the Spirit, and gives himself up entirely to God for true justification, is thus admitted to the closest union with Christ, and becomes one with him.

50. For whosoever shall do the will of my Father who is in heaven. When he says that they do the will of his Father, he does not mean that they fulfill, in a perfect manner, the whole righteousness of the law; for in that sense the name brother, which is here given by him to his disciples, would not apply to any man. [158] But his design is, to bestow the highest commendation on faith, which is the source and origin of holy obedience, and at the same time covers the defects and sins of the flesh, that they may not be imputed. This, says Christ in a well-known passage,

is the will of my Father, that whosoever seeth the Son, and believeth in him, may not perish, but have eternal life,
(John 6:40.)

Although these words seem to imply that Christ has no regard to the ties of blood, yet we know that in reality he paid the strictest attention to human order, [159] and discharged his lawful duties towards relatives; but points out that, in comparison of spiritual relationship, no regard, or very little, is due to the relationship of the flesh. Let us therefore attend to this comparison, so as to perform all that nature can justly claim, and, at the same time, not to be too strongly attached to flesh and blood. Again, as Christ bestows on the disciples of his Gospel the inestimable honor of being reckoned as his brethren, we must be held guilty of the basest ingratitude, if we do not disregard all the desires of the flesh, and direct every effort towards this object.

Footnotes:

[152] "Et estans dehors envoyerent quelques uns vers luy pour l'appeler;" -- "and being without, sent some persons to him to call him."

[153] "Mais luy respondant leur dit, Ceux-la sont ma mere et mes freres, qui oyent la parole de Dieu, et la mettent en effect;" -- "but he answering said to them, Those are my mother and my brethren, who hear the word of God, and put it in practice."

[154] "Il ne faut pas penser qu'elle eust regard a Marie;" -- "we must not suppose that she had reference to Mary."

[155] "Autant que l'ouye simple est comme quand on regarde en un mirroir, et que la memoire s'en escoule incontinent;" -- "since the simple hearing is as when we look into a mirror, and the remembrance of it immediately passes away."

[156] "Et en leurs graces apres le repas, ils prenent le dire de la femme, laissans la correction qui estoit le principal;" -- "and in their thanksgivings after a meal, they employ the woman's saying leaving out the correction, which was the most important matter,"

[157] "Et de faict, c'estoit mal avise a elle de vouloir ainsi rompre son propos, lors qu'il enseignoit;" -- "and in fact, it was foolish in her to wish to break off his discourse in this manner, while he was teaching."

[158] "Ne conviendroit a homme vivant;" -- "would not apply to any man living."

[159] "Qu'a la verite il a observe et entretenu en toute sainctete l'ordre qui est entre les hommes;" -- "that in reality he observed and maintained."

Then one said unto him,.... Either one of his auditors, or, as the Ethiopic version has it, one "of his disciples": the other evangelists intimate, that more than one acquainted him with it; which is easily reconciled: for, upon his mother and brethren calling to him, as Mark says they did; first one and then another, and more, might apprise him of it, and especially as he did not immediately go out unto them.

Behold, thy mother and thy brethren stand without, desiring to speak with thee: whether this message was carried at the request of the mother and brethren of Christ, and delivered in a simple manner, and with an honest intention; or whether it was officiously done, and with a design to interrupt him, and to try him, whether he would prefer his natural relations, and their society and conversation, to the spiritual work in which he was engaged, in doing good to the souls of men, is not certain; the latter seems probable, from the following words, and conduct of Christ. Some copies read, "desiring to see thee".

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