Matthew 12:46

See also Mar 3:31-35; Luk 8:19-21.

His brethren - There has been some difference of opinion about the persons who are referred to here, some supposing that they were children of Mary his mother, others that they were the children of Mary, the wife of Cleophas or Alpheus, his “cousins,” and called “brethren” according to the customs of the Jews. The natural and obvious meaning is, however, that they were the children of Mary his mother. See also Mar 6:3. To this opinion, moreover, there can be no valid objection.

Mat 12:48

Who is my mother? ... - There was no want of affection or respect in Jesus toward his mother, as is proved by his whole life.

See especially Luk 2:51, and Joh 19:25-27. This question was asked merely to “fix the attention” of the hearers and to prepare them for the answer - that is, to show them who sustained toward him the nearest and most tender relation. To do this he pointed to his disciples. Dear and tender as were the ties which bound him to his mother and brethren, yet those which bound him to his disciples were more tender and sacred. How great was his love for his disciples, when it was more than even that for his mother! And what a bright illustration of his own doctrine, that we ought to forsake father, and mother and friends, and houses, and lands, to be his followers!

Remarks On Matthew 12

1. Our Saviour has taught us the right use of the Sabbath, Mat 12:1-13. His conduct was an explanation of the meaning of the fourth commandment. By his example we may learn what may be done. He himself performed only those works on the Sabbath which were strictly necessary for life, and those which tended to benefit the poor, the afflicted, and needy. Whatever work is done on the Sabbath that is not for these ends must be wrong. All labor that can as well be done on another day all which is not for the support of life, or to aid the ignorant, poor, and sick. must be wrong. This example justifies teaching the ignorant, supplying the wants of the poor, instructing children in the precepts of religion, teaching those to read in Sunday schools who have no other opportunity for learning, and visiting the sick, when we go not for formality, or “to save time on some other day,” but to do them good.

2. The Sabbath is of vast service to mankind. It was made for man - not for man to violate or profane, or to be a day of mere idleness, but to improve to his spiritual and eternal good. Where people are employed through “six” days in worldly occupations, it is kind toward them to give them one day particularly to prepare for eternity. Where there is no Sabbath there is no religion. This truth, from the history of the world, will bear to be recorded in letters of gold - “that true religion will exist among men only when they strictly observe the Sabbath.” They, therefore, who do most to promote the observance of the Sabbath, are doing most for religion and the welfare of man. In this respect Sunday school teachers may do more, perhaps, than all the world besides for the best interests of the world.

3. In the conduct of Christ Mat 12:14-15 we have an illustration of the nature of Christian prudence. He did not throw himself needlessly into danger. He did not remain to provoke opposition. He felt that his time was not come, and that his life, by a prudent course, should be preserved. He therefore withdrew. Religion requires us to sacrifice our lives rather than deny the Saviour. To throw our lives away when, with good conscience, they might be preserved, is self-murder.

4. The rejection of the gospel in one place is often the occasion of its being received elsewhere, Mat 12:15. People may reject it to their own destruction; but somewhere it “will” be preached, and will be the power of God unto salvation. The wicked cannot drive it out of the world. They only secure their own ruin, and, against their will, benefit and save others. To reject it is like turning a beautiful and fertilizing stream from a man’s own land. He does not, he cannot dry it up. “It will flow somewhere else.” He injures himself and perhaps benefits multitudes. People never commit so great foolishness and wickedness, and so completely fail in what they aim at, as in rejecting the gospel. A man, hating the light of the sun, might get into a cave or dungeon, and be in total darkness; but the sun will continue to shine, and millions, in spite of him, will be benefited by it. So it is with the gospel.

5. Christ was mild, quiet, retiring not clamorous or noisy, Mat 12:19. So is all religion. There is no piety in noise; if there was, then thunder and artillery would be piety. Confusion and discord are not religion. Loud words and shouting are not religion. Religion is love, reverence, fear, holiness, a deep and awful regard for the presence of God, profound apprehensions of the solemnities of eternity, imitation of the Saviour. It is still. It is full of awe - an awe too great to strive, or cry, or lift up the voice in the streets. If people ever should be overawed and filled with emotions “repressing” noise and clamor, it should be when they approach “the great God.”

6. The feeble may trust to Jesus, Mat 12:20. A child of any age, an ignorant person, the poorest man, may come, and he shall in nowise be east out. It is a sense of our weakness that Jesus seeks. Where that is “he” will strengthen us, and we shall not fail.

7. Grace will not be extinguished, Mat 12:20. Jesus, where he finds it in the feeblest degree, will not destroy it. He will cherish it. He will kindle it to a flame. It will burn brighter and brighter, until it “glows like that of the pure spirits above.”

8. People are greatly prone to ascribe all religion to the devil, Mat 12:24. Anything that is unusual, anything that confounds them, anything that troubles their consciences, they ascribe to fanaticism, overheated zeal, and Satan. It has always been so. It is sometimes an easy way to stifle their own convictions, and to bring religion into contempt. “Somehow or other,” like the Pharisees, infidels must account for revivals of religion, for striking instances of conversion, and for the great and undeniable effects which the gospel produces. How easy to say that it is “delusions,” and that it is the work of the devil! How easy to show at once the terrible opposition of their own hearts to God, and to boast themselves in their own wisdom, in having found a cause so simple for all the effects which religion produces in the world! How much pains, also, men will take to secure their own perdition, rather than to admit it to be possible that Christianity is true!

9. We see the danger of blasphemy - the danger of trifling with the influences of the Holy Spirit, Mat 12:31-32. Even if we do not commit the unpardonable sin, yet we see that all trifling with the Holy Spirit is a sin very near to God, and attended with infinite danger. He that “laughs away” the thoughts of death and eternity; he that seeks the society of the frivolous and trifling, or of the sensual and profane, for the express purpose of driving away these thoughts; and he that struggles directly against his convictions, and is resolved that he will not submit to God, may be, for aught he knows, making his damnation sure. Why should God “ever” return when a man has “once” rejected the gospel? Who would be to blame if the sinner is then lost? Assuredly not God. None but himself. Children sometimes do this. Then is the time, the very time, when they should begin to love God and Jesus Christ. Then the Spirit also strives. Many “have then” given their hearts to him and become Christians. Many more might have done so, if they had not grieved away the Spirit of God.

10. We see the danger of rejecting Christ, Mat 12:38-42. All past ages, all the wicked and the good, the foolish and the wise, will rise up in the day of judgment, and condemn us, if we do not believe the gospel. No people, heretofore, have seen so much light as we do in this age. And no people can be so awfully condemned as those who, in a land of light, of Sundays and Sunday schools, reject Christ and go to hell. Among the 120,000 children of Nineveh Jon 4:11 there was not one single Sunday school. There was no one to tell them of God and the Saviour. They have died and gone to judgment. Children now living will die also, and go to meet them in the day of judgment. How will they condemn the children of this age, if they do not love the Lord Jesus Christ!

11. Sinners, when awakened, if they grieve away the Spirit of God, become worse than before, Mat 12:43-45. They are never as they were before. Their hearts are harder, their consciences are more seared, they have a more bitter hatred of religious people, and they plunge deeper and deeper into sin. Seven devils often dwell where one did, and God gives the man over to blindness of mind and hardness of heart. This shows, also, the great guilt and danger of grieving the Holy Spirit.

12. We see the love of Christ for his followers, Mat 12:46-50. Much as he loved his mother, yet he loved his disciples more. He still loves them. He will always love them. His heart is full of affection for them. And though poor, and despised, and unknown to the rich and mighty, yet to Jesus they are dearer than mother, and sisters, and brothers.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Mat_12:46-50

The same is My brother, and sister, and mother.

Christians are Christs Relations

I. That Jesus here implies that the supreme relationships of life are moral

1. It is similar to that of the family.

2. It is superior to that of the family.

(1) It is non-artificial

(2) It is intimate.

(3) It is dear.

(4) It is completer.

(5) It is vaster.

(6) It is more lasting.

II. That Jesus here proclaims that the bond by which men sustain this supreme relationship to Himself, is by their obedience to Gods will. When we do His will.

1. There is the kinship of sympathy.

2. Kinship of resemblance.

III. That Jesus here suggests that the Christian relationship to Christ is individual, varied and satisfying.

1. Brotherhood. Active men.

2. Sisterhood. The intercourse of heart.

3. Motherhood. (U. B. Thomas.)

Moral a affinity the true ground of unity

Christ saw things in their superior relationships. All true relationship springs from moral states, not from the mechanical arrangements of society.

1. It is the real and proper tendency of all moral affections to seek each other, and to coalesce. The lower feelings are to a certain extent centrifugal. Policy, self interest, gifts, are perpetually separating men. All attempts to compromise union, to reason men into external union have failed. It is not found in contiguity. It is found in divergence of thought and feeling. All harmonies are in the direction of diversity. Love will do what reason never could do.

2. Human affections are never carried to their full power, and sweetness and beauty, till they are lifted up into the higher sphere, by their affinities and associations, religious. It is not enough to love the human that is in man; but that which is to live after the body. An unsanctified affection an imperfect one.

3. It is a matter of great rejoicing to those who ponder the spirit of this passage, that this world, after all, is as rich as it is. Although hearts are distributed and unrecognized, yet you can feel what a wealth of relationship there is after all.

4. The true man of God, in our day, is he who feels most sensitively his relationship to the Divine element which is in his fellow man. The largest man is the man of the largest heart.

5. It is piteous to see how men have spent their lives in resisting their relationships, and in putting trust and charity upon hard conditions. We must change away from the hating and fighting to the loving principle. (H. W. Beecher.)

A wealth of relationship

I never read a book of a fine nature that I do not instantly feel, Well, he is mine, too. The Guerins-brother and sister-are as much mine as though I had been brought up on their mothers knee. Fenelon is mine. Bossuet is mine. All those noble men who carried down the light of a true Christian example through stormy times, and held steadfastly to the faith, and suffered nobly-they are mine. Pascal is mine. Newton is mine. All the great natures of the earth that have lifted themselves up under the genial Sun of Righteousness, and have begun to show heavenly colours and heavenly blossoms-they are mine. The same Father is mine. The same Saviour is mine. And I hear my Saviour saying, All those that do the will of God are mothers to each other, brothers to each other, sisters to each other. (H. W. Beecher.)

Relationship revealed in heaven

You do not know how many relations you have till you are in heaven. Oh! when those that are around you, and that you meet from day to day with little pleasure, meet you again, and they have thrown off the cerements of the body; when you see that in them which is good, and in conditions in which counterpoising evil is taken away, and the whole evolutions of their glorious nature are disclosed, you will never know them! It will be as when one looks upon the banks in January, and says, How dreary are these banks I and then in June looks upon the same landscape, and says, It is not the thing that I looked at before. It is winter here, and we are frost-bitten, or ice-clad. It will be summer there; and we shall be in fragrant leaf and glorious blossom. And when you reach heaven, you will never be lonesome, or restrained. Here the necessities of earth, and the proprieties of life, and the laws and conditions of our lower nature, partition and divide us; and we belong to each other more than we do to all the world. But in heaven all that will be gone. Every soul there will belong to every soul; every heart to every- heart; every love to every love. We shall be Gods, and He shall be ours. (H. W. Beecher.)

The family of our Lord

I. Their character. They do the will of His Father.

1. Some do the will of the devil.

2. Some do the will of men.

3. Some do their own will.

4. The Christian makes the will of God the rule of his life.

5. God has revealed His will. Their obedience is

(1) Affectionate;

(2) Impartial.

II. Their privilege. His disciples are Christs kindred.

1. We look for family likeness, and we have it-Conformed to the image of His Son. We shall also bear the image of the heavenly. The resemblance not complete in this world: but it is real.

2. He confers honour upon them as His kindred. It is glorious to belong to persons of illustrious endowments.

3. If they are relations, Christ will love them.

4. Since He declares them to be His relations, He will provide for them.

5. He will keep up an intercourse with them.

6. He will defend them.

7. Admire the grace and condescension of our Lord Jesus Christ.

8. The advantages of religion.

9. The holiness of the gospel.

10. The duty derived from this alliance. (W. Jay.)

Description and dignity of true Christians

I. A description of Christs disciples-They do the will, etc. What is the will of God?

1. God would have us to believe in Jesus Christ.

2. God requires of us to repent of our sins and to walk in newness of life. Naturally men cannot do these things; only the children of God.

II. The dignity conferred on the.

1. Christ here declares how dear and precious to Him are His true disciples. A true brother will watch over the interests of His brethren.

III. The privileges derived from this dignity.

1. Confidence in prayer.

2. Comfort in death. (E. Cooper.)

Spiritual relationship with Christ

Brother and sister, because of either sex. The faithful soul is also the mother of Christ, because by teaching, exhorting, and counselling, she brings forth Christ in herself and in others. Thus St. Gregory says: We must know that he who is the brother or sister of Christ through believing is made His mother by preaching. For he, as it were, brings forth the Lord, whom he infuses into the hearts of his hearers. He subjoins the example of Felicitas, who, by the Spirit, bore to God the seven sons to whom she had given birth in the flesh, because she strengthened them in persecution, and animated them for martyrdom. These words of Christ were also exemplified in Victoria, a virgin-martyr under Diocletian. She replied to the pro-consul, on his asking her whether she would join her brother Fortunatianus, who was a heathen: No, for I am a Christian; and those are my brethren who keep the commandments of God. Wherefore she was shut up in prison, and perishing by hunger, obtained the martyrs crown.

I. Christians are the relatives of Christ. The ground of the relationship not natural, ecclesiastical, but spiritual-faith and obedience.

II. Spiritual relationship to Christ is superior to natural. It is more intimate, happy, honourable, comprehensive, permanent.

III. The love of Christ to Christians as His relatives comprises within itself all, the different phases of natural affections.

1. Let us honour the relatives of Christ.

2. Seek to be of their number.

3. Choose them for our companions.

4. Do them all the good in our power. (Various.)

I. The character of the disciple of Christ. Relates to-What we are to believe, experience, be, do, suffer, enjoy.

II. How near and dear they are to Christ.

III. How near and dear they ought to be to each other. (J. Benson.)

I. The spiritual relatives of Jesus. Close and intimate. All the saints have one Father, one nature, one mind, one name with Christ.

II. The great principle of this relationship. Obedience. Gods will is revealed to us. Obedience must be evangelical, affectionate, full, constant.

III. The advantages of this relationship. Exalted honour, greatest blessings, everlasting security. Rejoice, walk worthy, etc. (Dr. Burns.)

Christs kindred

This reply of our Lord shows-

I. The pervading spiritality of Christs mind. He turned every circumstance to spiritual account. Christ spiritualized because He was spiritual.

II. The pure philanthropy of Christs heart. His love for man as man. The world is made one in relationship as it enters into Christs love.

III. It shows the true bond of mans connection with Christ.

1. Connection with Christ is not determined by social position.

2. It is not determined by material relationships.

3. It is determined by obedience to the Divine will.

(1) That there is but one infallible will;

(2) That this infallible will may be disregarded;

(3) That this infallible will appeals for universal obedience.

IV. It shows the high privileges resulting from moral union with Christ.

1. Here is the idea of infinite relationship.

2. Here is the idea of social communion.

Inferences:

1. If we are to obey the Divine will, a great change must pass over our moral nature.

2. If our union with Christ is moral, it will also be eternal.

3. If all the good are Christs kindred, their meeting-place must be heaven.

4. If we are all Christs, joy should be the pervading emotion of our hearts. (J. Parker.)

Preliminary remarks on the seven parables

The kingdoms similitude

Not the kingdom of heaven is, but the kingdom of heaven is like, so and so. Truth is a separate matter from the forms of phrase along which it is conveyed, or the forms of thought under which it is apprehended. In this respect it resembles the light. No painter can paint light. He can give you colours, the greens, the blues, the crimsons, but he cannot give you light; and yet if he is a genius he will succeed in filling his picture with those tinted suggestions that will somehow quicken in you a deep, thrilling sense of light. So Christ, in a similar manner, did not point out to His disciples this particular thing and that particular thing, but loaded His sentences with suggestions, and started in mens minds presentiments that went leaping along ahead of the spoken word He cut no grooves for mens opinions to slip in, fashioned no moulds for those opinions to be cast in; did not care to have them think precisely this, or precisely that; tied them to no nice forms of declaration; did not accentuate with periods. And so their minds moved as vessels move at sea; at the direction of the compass, to be sure but without the sea ever being worn down into ruts and roadways. He drew for them pictures of the truth, and then let them make what they could of these pictures. A truth never can be quite told. It is best seen when we are not trying too hard to see it, not straining our eyes to see it-as faint stars become visible when we look a little off from them. (C. H. Parkhurst, D. D.)

The seven parables of the kingdom

History of the Church in all ages, from the first preaching of the gospel to the last general judgment, tracing the different steps of its advancement, both externally and internally, from its commencement to its consummation.

1. Sower-the preaching of the gospel, when the apostles and their successors went through the world, sowing everywhere the good seed.

2. Tares-the development of those evils of doctrine, the germs of which existed even in an earlier day.

3. Mustard seed-the extension and progress of the Church. It needs no support for itself, but affords a shelter to others who resort to it.

4. Leaven-the manner in which its vital spirit silently makes its progress, gradually changing the character of the whole mass into which it has been infused.

5. Hid treasure-action of Christianity upon some. In such a ease as this, some unlooked-for occurrence brings the man into contact with this treasure, for which he was not seeking. He finds it accidentally, and at once gives up all to possess it.

6. Pearl of great price-action of Christianity upon others. Here the man is engaged in the business of his life. He gains that for which he has all along been seeking.

7. Net-the solemn winding-up of the mighty drama-the separation-the consummation. (Bishop Wn. Ingraham Kip.)

The general teaching of these seven parables

No one should miss gathering from these parables some notion of the all-embracing character of the kingdom which Christ came to set up among men. We need not wonder that Christ exhibits the truth lie wanted to impress upon them in a great variety of lights. It would have been surprising if He had not supplemented the parable of the hid treasure with that of the pearl, for the four parables which precede these are arranged in pairs. First, we have the action of Christ upon the Church, in the parable of the sower, supplemented by the field and the tares; then the expansive and permeating power of the Christian society, in the mustard and leaven; and, in the third pair, we are shown the attitude of the individual in relation to the saving grace of God. The king, the kingdom, the subjects-under each of these aspects two illustrations are given to enforce important varieties, and to exhibit, in more than one light, the manifold wisdom of God. (J. Henry Burn, B. D.)

The diversity of Christs parables

His parables were divers, when yet by those sundry shadows He did aim directly at one light. The intention of which course in our great Physician is to give several medicines for the same malady in several men, fitting his receipts to the disposition of his patients. The soldier doth not so well understand similitudes taken from husbandry, nor the husbandman from the war. The lawyer conceives not an allusion from physic, nor the physician from the law. Home-dwellers are ignorant of foreign matters; neither doth the quiet, rural labourer trouble his head with matters of state. Therefore Christ derives a parable from an army, to teach soldiers; from legal principles, to instruct lawyers; from the field and sewing, to speak familiarly to the husbandmans capacity. (T. Adams.)

Parables

The word used (masdal) means a likeness or comparison. Parables differ from fables in being pictures of possible occurrences-frequently of actual daily occurrences-and in teaching religious truths rather than moral truths. (A. Carr.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 12:46-50. While he yet talked with the people — While he was uttering these solemn truths, and giving these awful warnings, in the audience of the vast multitudes that were gathered around him: behold, his mother and his brethren — Or near kinsmen, (namely, the sons of Mary the wife of Cleopas, or Alpheus, his mother’s sister,) stood without, not being able to come near him because of the multitude that sat about him: But he said, Who is my mother? &c. — We must not suppose that our Lord meant to put any slight on them, especially on his mother. He only took this opportunity of expressing his affection to his obedient disciples in a peculiarly endearing manner; which could not but be a great comfort to them, and a rich equivalent for all the fatigue and expense which their zeal for him and his heavenly doctrine occasioned. Stretching forth his hand toward his disciples, he said, Behold my mother, &c. — “This short speech, related by the evangelists with great simplicity, is, without their seeming to have designed it, one of the finest encomiums imaginable. Could the most elaborate panegyric have done Jesus Christ and his religion half the honour which this divine sentiment hath done them? Whosoever shall do the will of my Father, &c., the same is my brother, and sister, and mother! — A saying, this, which will never be forgotten while there are memories in the world to retain it, or tongues to repeat it.” As if he had said, “I regard obedience to God so highly, that I prefer the relation it constitutes, and the union it begets, to the strongest ties of blood. They who do the will of my Father, have a much greater share of my esteem than my kinsmen, as such. I love them with an affection tender and steady, like that which subsists between the nearest relations; nay, I reckon them, and them only, my brethren, my sisters, and my mother. A high commendation this, and not a reflection upon our Lord’s mother, who, without doubt, was among the chief of those who did the will of God. What veneration should live in the hearts of men for Jesus and his religion, which exhibits such perfection in goodness!” — Macknight.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

ATTEMPT OF THE MOTHER AND BROTHERS OF JESUS TO SEE HIM, Mat_12:46-50.

46. Mother… brethren — Concerning the brothers of our Lord, see on chap. Mat_13:55, also Mat_1:25. Stood without — This was in Galilee, but in what house is not said. He was doubtless surrounded within doors by a dense congregation, probably in a synagogue. The purpose for which the mother and brothers of Jesus came to obtain an interview with him, is explained in the parallel passage of Mar_3:31. The family are anxious for his safety or his health, and come to induce him to retire from his ministry to their home at Nazareth.

It seems that our Lord’s disciples were within the house on this occasion, and his brothers were without. They could not then have been the same persons. James the Less, therefore, could not have been one of his brothers, for he was one of the apostles. Nor could James’s brother Jude, otherwise called Thaddeus and Lebbeus. Nor could their brother Matthew, if he was a son of the same Alpheus or Cleophas. Hence the James and Judas, or Jude, among the disciples, who were sons of Cleophas, and cousins of Jesus, were not the same as the James and Judas mentioned Mat_13:55, who were literally brothers of Jesus. Jesus then had half-brothers, the sons of Mary, and the perpetual virginity of Mary is not to be believed.

Our Lord had brothers, (half brothers,) whose names were James, Joses, Simon, and Judas, and also sisters, He had cousins, whose names were James, Joses, Judas, and Matthew. See note on Mat_13:55.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

Mat_12:46. His brethren.—See on Mat_13:55. Desiring to speak with Him.—A motive is assigned (Mar_3:21). It would seem that the Pharisees, on the pretext that Jesus had a demon, had persuaded His friends to secure Him (Carr).

MAIN HOMILETICS OF THE PARAGRAPH.—Mat_12:46-50

True kinsfolk.—What was thought of earthly kinship by the Saviour of all? We have some answer to this question in what is told us about Him as a citizen of the world. As an Israelite Himself He had a special regard for the Israelite people and faith. He even went so far on one occasion as to declare that His own personal ministry was almost exclusively for their good (Mat_15:24). Yet we do not always find Him giving the first place to men of this race. Sometimes, on the contrary (as in Mat_15:28), it is to a woman of Syrophœnicia. Sometimes (as in Luk_10:33) to a member of the mixed race and hybrid religion of the Samaritans. And sometimes (as in Mat_8:10) to a Roman centurion; or even afterwards (in that chapter, Mat_12:12), under certain circumstances, to those of any Gentile connection. Altogether, therefore, it is evident, that, in this broader sense, kinship was not the first thing in His eyes. The Israelite was only first when he did that which was best. Otherwise, any other man might take that place in his stead. In the present passage the same subject is dealt with again; only in a still closer degree. Family ties now, and not only national ones, are, as it were, in the arena; and we are bidden to see how Christ comported Himself with regard to their claims. We shall find that it was in a manner parallel to what we have noted already; and that both on the negative and positive side.

I. On the negative side.—Whilst engaged in teaching, the Saviour hears of some “without” (Mat_12:46) who are desirous to see Him. From the point of view which is now before us theirs was a crucial case. It was so, in the first place, on account of what is told us of their natural relation to Him. They were His “mother and His brothers,” i.e. His very nearest of kin. This is true, whoever is meant exactly by the latter expression. According to the ties of earth there were none on earth nearer to Him. This was so, in the next place, on account of what is not told us of them in a higher respect. At one time we are told that His brethren did not believe in His work. We are not told whether or not this was so at this time. On one occasion we read that His “friends” thought He was “beside” Himself (Mar_3:21) because of His devotion to His work. Whether this was so of these “friends” now we are not informed. We are only told that when others were “within,” they were standing “without.” We are not told even that they wished to “hear” Him; only that they wished to “speak” to Him—without saying why. There is nothing before us, in fact, except the fact that they were His nearest of kin. Hence the importance, therefore, lastly of what the Saviour did not do when He heard of their presence. He did not stop His discourse, He only varied its tenor. He did not at once come out to meet them and hear their communication. Still less did He do as Solomon did on a certain very widely different, yet sufficiently parallel case (1Ki_2:19). The inference is clear, though it must not be pushed into unbecoming regions of thought. Mere kinship, even of the very closest kind, was not supreme in His eyes. Thus much, we say, is quite clear, without disrespectfulness to any. Where all that He hears of is kinship alone, all that He does is to leave it alone.

II. On the positive side.—On this side we have everything different from what we found on the other. This is true, on the one hand, of the persons described. Much was said in the case of those others, of kinship to Christ. Nothing is said of it here. Nothing was said in the previous case of anything higher. Much is said of it here. Much acknowledged in the way of profession. The persons sitting there did so as disciples of Christ. Much implied, also, in the way of practice. Of some amongst them, at any rate, Jesus could see that they were doing the will of His Father in heaven. Just as different, therefore, on the other hand, is the treatment vouchsafed to them here. Instead of being left unnoticed, like those others, they are specially noticed and marked. “Jesus stretched forth His hand to them” as they sat at His feet. Instead of there being no word for them there is every word they could wish. “Behold My mother and My brethren! For whosoever shall do the will of My Father which is in heaven, the same is My brother, and sister, and mother” (Mat_12:50). There we see what is supreme in the eyes of the Saviour, viz., identity of will in all things with His Father and Himself; and not the closest identity—even with Jesus Himself—in the things of this earth. There is no greater glory than that of being a true disciple of Christ! There is no surer test of it than that of sharing His mind!

HOMILIES ON THE VERSES

Mat_12:46-50. A distressing interruption wisely utilised.—What will He make of the distressing interruption caused by the interference of His mother and brethren? Knowing their motives and intentions as He did, He could not, for a moment, yield; and how was it possible to deal with them without a public rebuke, from which, seeing that His mother was involved in it, His heart would instinctively shrink?

1. It was a most painful position; and the more we think of it, and try to imagine possible ways of extrication, the more we must admire the wisdom and kindness shown in the way in which He confronted the difficulty. He makes use of the opportunity for giving a new and most winning view of the kingdom of heaven as a happy family, united each to Himself, and all to the Father by the holiest bonds; thus opening out the paradise of a perfect home to all who choose to enter it, taking the sacred ties involved in the sweet words “brother,” and “sister,” and “mother,” and giving them a range, a dignity, and a permanence they never had before.

2. In all this there was not a word of direct censure; yet the sadly mistaken conduct of His kindred did not pass without implied rebuke; for the effect of His words was to make it clear that, sacred as were, in His eyes, the ties of earth, their only hope of permanence was in alliance with the higher ties of heaven.

3. The course of events in later times has proved that the gentle rebuke involved in our Lord’s reception of the message from His mother was not only necessary at the time and for her, but for the ages to come as well. It certainly is no fault of Mary herself, whose name should ever be held in the highest respect by all who love the Lord, that a corrupt church, reversing all the teaching of the church’s Head, not only elevated the earthly relationship far above the spiritual, but in virtue of this relationship put the mother in the place of the Son, and taught an ignorant people to worship her and trust in her as a mediator. But the fact that this was done, and is persisted in to this day, shows that when our Lord set aside the mere earthly relationship as one that must be merged in the spiritual, He was correcting not only a pardonable error of Mary, but a most unpardonable error that afterwards, without any encouragement whatever from her, should be committed in her name.

4. How this gospel of the family of God rebukes all sectarianism! He “stretches out His hand towards His disciples,” and then to all the world by that word “whosoever.” No arm’s-length recognition there; He takes all true disciples to His heart.

5. Observe, moreover, the emphasis on doing, with which we are already familiar. In setting forth the gospel of the kingdom, our Lord was careful to warn His hearers, “not everyone,” etc. (Mat_7:21); and now that He is setting forth the gospel of the family the emphasis is still in the same place. It is not, “Whosoever shall connect himself with this church or that church,” it is not “Whosoever shall be baptised and take the sacrament”; it is, “Whosoever shall do the will of My Father in heaven.” This emphasis on doing, in connection with these endearing relations, is most significant. There must be love among the members of the family. But how is love to be shown? How are we to distinguish it from mere sentiment? Our Saviour is careful to teach us; and never is He more careful than in those passages where tender feeling is most prominent; e.g. Joh_14:15; Joh_14:21.—J. M. Gibson, D.D.

Mat_12:50 The kinsmanship of Christ.—

I. A few points of doctrinal importance.

1. Christ represents it as being a matter of great consequence that a man should be permitted to claim a kinsman’s interest in Him.—We never find Moses, or Isaiah, or Daniel, using it as a motive to serve God that if a man were faithful, he (Moses or Isaiah or Daniel) would honour him by calling him a brother; and as little do we find the Apostles imitating Christ in this respect. Learn another lesson of our Lord’s divinity as being the only begotten Son of God.

2. Liberal as Christ appears in our text in lavishing on His disciples the relations of an endeared kinsmanship, yet it is done with a marked exception.—It was with design that the father’s relationship was excluded. And what was the design? Evidently to protect the character of His Divine incarnation. Not even in a figurative sense will He permit any man to call himself by the name of His Father. That honour He preserved entire for God, in respect of His human as well as His Divine nature.

3. Observe how little importance comparatively Christ attaches to carnal descent and connection.—It is something, I admit, for a man to have been born of a pious mother, and it is something for a woman to be the mother of a pious son. But of itself, and by itself, it is nothing; and there must be something—even personal faith and well-doing—before it be even of the little profit of which it is possessed. Christ did not disesteem His mother; on the contrary, He set His disciples the example of being a most tender and dutiful son; but, as if in anticipation of the idolatry of Popish apostasy, He appears to have waited, in a manner, for opportunities to teach His disciples that she derived no very peculiar advantage from the circumstance of her being His earthly parent. See also Luk_11:27-28.

4. Observe what is the condition on which Christ will acknowledge the kinsman’s relation to any one.—Beautifully logical. First, He Himself is God’s Son; then if He see any man doing His Father’s will with zeal—“That must be a son of My Father,” He will say, “for who but a son would serve Him thus? and if he is a son, since I am a Son too, he must be My brother.” And again, as He looks, there is a youthful maiden—“Who could be so devoted to My Father,” He says, “but a daughter? She must, therefore be My sister,” etc.

II. Having thus directed your attention to what may be considered doctrinal in the passage, we are now prepared for the consideration of its sentiment and duty.—

1. How great are both the folly and the sin of those who despise and reject this proferred kinsmanship of the Son of God.

(1) Their folly. There is no man’s happiness independent of a friend. Does not the folly amount to madness when anyone shall reject His proferred brotherhood?

(2) Their sin is greater than their folly; it is because their evil heart would rather have no friend at all than one as holy as the Son of God.

2. Turning now to the consideration of the case of those who have accepted of the proferred friendship, I call on them to cherish it with much endearment and confiding expectation. There are three classes:

(1) Those whom He salutes as brothers, and there may be distinguished the child, the young man, the middle-aged man, and the old man.

(2) Those whom He salutes as sisters. The personal ministry of our Lord was characterised by the manner in which it honoured the weaker sex, and wherever His religion has gone through the earth, it has been eminently a woman’s salvation.

(3) The maternal class. The matron’s lot is the heaviest for sorrow, but equally is it the richest for consolation.

3. Let us now consider what are the duties which flow from these various relationships. And,

(1) Let us emulate one another in the confidence with which we surrender ourselves to the protection and cherishing of His kinsman love. “I was vexed for Christ,” said Bunyan, “when I thought how my ingratitude must pain Him.”

(2) Let us beware of being ashamed of our heavenly kinsmanship. How wonderful that any of His professed saints should be ashamed to acknowledge Him!

(3) Let us take care that we do not discredit our heavenly Kinsman in the estimation of the world by the unworthiness of our conduct.

(4) “If ye love Me, keep My commandments.” I know of no case in the economy of human life in which obedience is more sweetly rendered than by a mother to a prudent, manly son.

(5) Let us consider one another as the brethren, the sisters, and the mothers of Christ.

(6) I call for a faith founded on good reasons, but equally for a faith of warm feelings.—Wm. Anderson, LL.D.

A character and a blessing.—

I. The character.—“Whosoever shall do the will of God.” So, then, God has a will. God has a will concerning:—

1. Our condition.—That we should become a new creation, etc.

2. Our conduct.

3. Our destiny.

II. The blessing.—“The same is My brother, and sister, and mother.”—C. J. Vaughan, D.D.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

4. Even the mother and the brethren of Jesus now hesitate. But this hesitation affords the Lord an opportunity of calling attention to His spiritual and royal generation, in which they also were included. Mat_12:46-50

(Mar_3:31-35; Luk_8:19-21)

46While he yet talked to the people, behold, his mother39 and his brethren [brothers] stood [were standing] without, desiring [seeking]40 to speak with him. 47Then one said unto him, Behold, thy mother and thy brethren [brothers] stand without, desiring 48[seeking] to speak with thee. But he answered and said unto him that told him, Who is my mother? and who are my brethren [brothers]? 49And he stretched forth his hand toward [upon, ἐπί] his disciples, and said, Behold my mother and my brethren! 50For whosoever shall do the will of my Father which [who] is in heaven, the same is my brother, and sister, and mother.

EXEGETICAL AND CRITICAL

Mat_12:46. While He yet talked to the people (multitudes,ὄχλοις), etc.—The transaction probably occurred at Capernaum, in some public place near to a synagogue (Mar_3:20-21). The words, they were standing without, only imply that the Lord was surrounded by a dense crowd of people, and that His mother and brothers stood outside of it. But it clearly shows that Christ was not in a house. His mother and His brothers now appear, seeking in vain to speak to Him. The event is more fully recorded in the Gospel according to Mark. The occasion was as follows: The news spread through Capernaum with great rapidity, that Jesus had, in presence of all the people, broken with the pharisaical party; that He had been condemned by His enemies, against whom He had denounced the most awful judgments, and who were now encompassing His death. The crowd of heartless, worldly-wise politicians would add, in the complacency of their own wisdom, that it was madness to risk such a conflict. Probably it was soon suggested that He must be beside Himself. These reports would speedily reach His family, and alarm them not a little. We may assume that they were now really staggered as to His position, and that they really believed that He was beside Himself, and that it was their duty to prevent further exposures (Olshausen). But in that case, their state of mind were deplorable indeed. On the other hand, however, we may also assume that from prudential motives they pretended to credit the popular rumor, in order, under this pretext, to withdraw Him from a danger which in their judgment He did not sufficiently appreciate. In our opinion, there are sufficient grounds for adopting the latter view. They do not press through the crowd, nor lay violent hands on Him; they send a respectful message, and patiently await His answer. Besides, we find that some time afterward the brothers of Jesus are not of opinion that He should not work at all, but rather ask Him to transfer the scene of His operations from Galilee to Judea, and openly to come forward before all the world (Joh_7:1, etc.). In this light the conduct of His family must be viewed. Their unbelief consists not in doubting Him, but in imagining that it was theirs to preserve and direct Him by their worldly policy. Meyer is therefore mistaken when he maintains that the mother of Jesus was, at the time, not decided in her faith. Such instances as the later suggestion of His brothers (Joh_7:1), the history of Peter (Mat_16:23), that of Thomas (John 20), nay, that of all the disciples, prove that during the period of spiritual development prior to the Feast of Pentecost, there were seasons when even believers might for a time be unbelieving, i. e., self-willed, and deficient in the spirit of full surrender to Christ. The announcement of the mother of Jesus led to that exclamation of a woman in the crowd recorded in Luk_11:27. Manifestly the circumstances are identical—in both cases we have the simile about this generation, and the demand of a sign. When, by His reply, Who is My mother? Christ had overcome the temptation from that source, He was invited by one of the Pharisees, as stated in Luk_11:37. The situation is explained in the Gospel of Mark. The crowd was so great, that there was no leisure so much as to eat bread (Luk_3:20); or, as we understand it, quietly to return to His home. A Pharisee, whose house was close at hand, took occasion to invite the Lord,—no doubt with a malicious purpose. No sooner had Christ sat down, than the Pharisee immediately reproached Him with omitting the customary washings. Probably the Pharisees present at the meal were desirous of employing this opportunity for their wicked devices against the Saviour. But the Lord addressed them in language of even more solemn and conclusive warning (Luk_11:39)—the main ideas being afterward further developed and applied in His last address to the Pharisees at Jerusalem. In the midst of these machinations of His enemies, vast multitudes of people gather around ( Mat_12:1); Jesus is soon restored to His disciples; He continues His warning address against the Pharisees; and having refused a request to settle a dispute about an inheritance ( Mat_12:13), He betakes Himself to the shore of the lake, where He delivers (at least some of) His parables concerning the kingdom of heaven (Matthew 13).

Mat_12:47. Thy mother and thy brothers.—Meyer holds that the latter expression implies that they were His uterine brothers; but an analogous argument might be derived from the term, father, in Luk_2:48. The only legitimate inference from the Jewish use of language is, that they were His legal brothers, no matter whether they were uterine or merely adoptive brothers. For the arguments in favor of the latter view, we refer to the article Jacobus, in Herzog’s Real Encyclop.41

Mat_12:49. Upon (ἐπί) His disciples.—Here the disciples in the wider sense. Jesus here places spiritual above carnal ties. His relatives are set aside, in as far as, for the moment, they had turned from the obedience of discipleship; but they are included, in as far as, by grace, they are enabled to stand fast in this temptation. Thus the Lord guards His position, the sanctity of His calling, and the holy effect of this grand moment, which would have been destroyed by worldly prudence. At the same time, He also watches over the faith of His mother and of His disciples, and gives a living example how everything else is to be subordinate to the Divine calling. Bengel: Non spernit matrem, sed anteponit patrem.—There is nothing in the text to warrant the supposition of Ebrard, that the announcement of His mother and brothers was made use of by some cunning enemies, in order to interrupt His denunciations; nor in that of Meyer, that in all probability Jesus did not admit them to His presence. But the latter critic is right in controverting the idea of Chrysostom, that this message was a piece of ostentation on the part of the relatives of Jesus. Lisco: Perhaps the presence of His family was announced for the purpose of showing that one who had such humble relatives could not be the Messiah. But we see nothing to warrant this view. Besides, the announcement was made at the request of the mother of Jesus.

Mat_12:50. [The same is my brother, and sister, and mother.—Note, that Christ does not introduce the term, father, since he had no human father. A hint of the mystery of the supernatural conception.—P. S.]

DOCTRINAL AND ETHICAL

1. With the position here assigned to the mother of Jesus, we may contrast the decree of Pope Pius IX., a. d. 1854, about the Immaculate Conception of Mary. Like John the Baptist, she wavered—no doubt, partly from unbounded love to her Son; but, like him, she was upheld by the strong hand of Jesus. [Alford: “All these characteristics of the mother of our Lord are deeply interesting, both in themselves, and as building up, when put together, the most decisive testimony against the fearful superstition which has assigned to her the place of a goddess in the Romish mythology. Great and inconceivable as the honor of that meek and holy woman was, we find her repeatedly (see Joh_2:4) the object of rebuke from her divine Son, and hear Him here declaring, that it is one which the humblest believer in Him has in common with her.”—P. S.]

2. Gregory the Great: To announce the gospel is, so to speak, to become the mother of the Lord; for thus we bear Him anew. Comp. especially Rev_12:2. The Church, as bearing Christ. Every Christian, as priest, declaring Christ and bearing Him, figuratively the mother of Christ; as following Him, and manifesting the same mind, His brother; as receiving and receptive, His sister. But we must not press the symbolical interpretation. The terms, mother, brother, sister, signify the nearest relatives, the members of the spiritual family of Christ.

[Pope Gregory says (Moral, in Evang.); “Qui Christi frater est credendo, mater efficitur prœdican do; quasi enim parit eum quern in corde audientis in fuderit.” Compare also the remarks of Chrysostom: “How many women have blessed that holy virgin and her womb, and have desired to be such a mother as she was! What hinders them? Christ has made for us a wide way to this happiness: and not only women, but men may tread it; the way of obedience, this is it which makes such a mother—not the throes of parturition.” Wordsworth: “There is but one true nobility, that of obedience to God. This is greater than that of the Virgin’s relationship to Christ” Matthew Henry: “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 to be with Him at last, and will in nothing fail to do the kinsman’s part, nor will ever be ashamed of His poor relations, but will confess them before men, before the angels, and before His Father.”—P. S.]

HOMILETICAL AND PRACTICAL

Let us never imagine that we can preserve the cause of God by worldly policy.—Sad state of mind of those who fancy they must preserve the cause of God by worldly artifices or other worldly means (the staying of the ark, etc.).—The chosen handmaid wavering in the hour of temptation.—Wherein the natural kindred of Jesus differ from His spiritual family. 1. According to His human descent, He springs from the former; according to His Divine dignity and mission, the latter springs from Him. 2. The former may misunderstand Him; the latter is founded in knowledge of His glory. 3. The former was saved, as belonging to the latter; while the latter occupies a place of equal intimacy and affection with the former.—The Holy Family of Jesus.—Meekness of Jesus, in that He is willing to be born in the children of His Spirit.—He that doeth the will of My Father, etc.; or, the servant of God, Christ’s kinsman.—Jesus the Saviour of Mary,—the Saviour of all the elect.—The Mighty One, who upholdeth all the wavering heroes of God.

Starke:—Friends and relatives are ofttimes in needless anxiety about those near and dear to them.—Public duty must always take precedence of domestic obligations.—We must not be detained or hindered by intercourse even with our best friends.—Hedinger:—We know not Christ after the flesh.—Cramer: By faith we are as closely related to Christ as if we were of His kindred.—Osiander: Man’s highest nobility consists in having been born of God, and being the friend of Christ, 2Pe_1:4.

Gerlach:—The bonds of earthly affection must be renounced, if they stand in the way of the progress of the kingdom of God.

Heubner:—Care for relatives and nepotism have made more than one Eli, 1Sa_3:13.—Behold how wide the heart of Jesus is!

Footnotes:

[39] Mat_12:46.—[The E. Versions, from Wielif’s down to the Authorized, render ἀδελφοί: brethren, even where it signifies natural relationship, as here, Mat_1:2 (Judah and his brethren); Mat_1:11; Mat_4:18; Mat_13:55, and many other passages, so that the term brothers nowhere occurs in our Engl. Bible. But present usage confines the word brethren to moral and spiritual relationship. Worcester: “The word brothers denotes persons of the same family; the word brethren persons of the same society; but the latter is now little used, except in theology or in the solemn style.”—P. S.]

[40] Mat_12:46.—[Ζητοῦντες. Lange adds in small type: with vain effort. Comp. Luk_8:19, who says, they “could not come at him for the press.”—P. S.]

[41][There are not two, but three different views on the four brothers of Christ, James, Joseph, Simon, and Judas (sisters also are mentioned, Mat_13:56); 1. children of Joseph by a former marriage, and hence older half-brothers of Jesus. So the oldest Greek tradition. 2, children of Joseph and Mary, and hence younger full-brothers of Jesus. So Tertullian, Helvidius (who already produced Mat_1:18; Mat_1:24-25; Luk_2:7, and other arguments in favor of this view, but was violently assailed by Jerome (see my History of the Christian Church, vol. ii., p. 231), and a number of modern Protestant divines, as Herder, Stier, Neander, Winer, etc; 3. children of a sister of the Virgin Mary, and hence only cousins of Jesus. So Jorome, the Roman Catholic and many Protestant commentators, among whom are Olshausen and Lange. The brothers of Jesus are mentioned in the following passages: Mat_12:46 (comp. Mark 2:31; Luk_8:19); Mat_13:55-56 (Mar_6:8): Joh_2:12; Joh_7:8; Joh_7:5; Joh_7:10; Act_1:14; 1Co_9:5. I have discussed this difficult subject at length in my book on James, the brother of our Lord, Berlin, 1842. Comp. on the literature Winer sub Jesus and sub Jacobus, Meyer ad Mat_12:46 (p. 275), and my Exeget, Note on Mat_13:55 below.—P. S.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Christ’s Relatives. Mat 12:46-50

v. 46. While He yet talked to the people, behold, His mother and His brethren stood without, desiring to speak with Him.

v. 47. Then one said unto Him, Behold, Thy mother and Thy brethren stand without, desiring to speak with Thee.

v. 48. But He answered, and said unto him that told Him, "Who is My mother? and who are My brethren?

v. 49. And He stretched forth His hand toward His disciples and said, Behold My mother and My brethren!

v. 50.For whosoever shall do the will of My Father which is in heaven, the same is My brother, and sister, and mother.

This interruption is not to be explained as vanity or a desire to interfere with the Lord’s work. Mary had not learned her lesson in vain, Luk 2:49; Joh 2:4. And His other relatives, whether they were His cousins, or stepbrothers, or true brothers, were guided by Mary. It was rather tender solicitude on the part of Mary. It may have happened more than once that the friends of Jesus were afraid He might become distraught on account of too constant application to preaching and healing, Mar 3:21. Jesus makes use of the opportunity to give a lesson to at least a part of the assembled multitude. Natural affection and relationship cannot interfere with the sovereign claims of duty. It may be necessary, under circumstances, for the sake of Christ and the Kingdom, to deny all human ties, as Christ did here. With an eloquent, sweeping gesture, which included His disciples standing near Him, He gave His definition. They whose hearts are bound up in Christ’s, they whose faith in Christ causes them to acknowledge the true Fatherhood of God, and makes them eager to live a life of service in doing His will, are knit together with Him in the closest possible union. To them Christ is in deed and truth their brother, and they are, in the fullest sense of the word, brothers, and sisters, and mothers of Christ. This spiritual relationship is the most wonderful and the most valuable in the world, it is often the one thing which upholds the Christian in the midst of the opposition and the trials of these last days, since the full acknowledgment will be made in heaven.

Summary.Christ proclaims Himself Lord of the Sabbath, performs a miracle in support of this principle, defends Himself against the accusation of being in league with the devil, warns against the sin of blasphemy against the Holy Ghost and hardening of the heart, refers to the final sign of His resurrection, and teaches. what relationship with Him implies.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

CONSANGUINITY OF THE HOLY GHOST

Mat 12:46-50; Mar 3:31-35; & Luk 8:19; Luk 8:21; Luk 11:27-28. “And it came to pass while He was speaking these things, a certain woman, lifting up her voice from the crowd, said to Him, Blessed is the womb having born Thee, and the breast which Thou didst suck. And He said, Truly, blessed are those who hear the Word of God and keep it.” This is simply the gushing ejaculation of a woman in the crowd, so carried away with admiration of His mighty works and wonderful preaching that she is electrified with the conception of the glorious honor appertaining to the woman who enjoyed the privilege and the blessing of motherhood, thus giving the world such a Son. Matthew: “And He, speaking to the multitudes, behold, His mother and brothers are standing without, seeking to speak to Him. And responding, He said to the one having spoken to Him, Who is My mother and who are My brothers? Reaching forth His hand toward His disciples [Mark says they were all sitting down around Him in a circle], said, Behold, My mother and My brothers. For whosoever may do the will of My Father who is in the heavens, the same is My brother, My sister, and My mother.” Luke says, “My mother and My brothers are those who hear the Word of God and do it.” His reputed father, Joseph, is not mentioned here in connection with the family, neither have we a single word in reference to him since Jesus accompanied them to the temple when He was twelve years old. There is not doubt but he died during the ensuing eighteen years. We hear of Jesus having sisters living in Nazareth; doubtless married. Questions arise in reference to these brothers of Jesus — four in number, James, Judas, Simon, and Joses — the Roman Catholics, conservatively to their Mariolatry, claiming that they were the sons of Joseph by a former marriage; and the Protestants, certainly with more plausibility, that they were the uterine brothers of Jesus, and of course younger than Himself, as we have not an intimation that Joseph had a former marriage, and especially from the fact that we always find them in company with Mary, which looks much like she was their mother. Jesus then being thirty-two years old, if they were children of Joseph by a former marriage, it would put them up considerably in bachelorhood, and not seem very plausible that they would have been giving a stepmother so much attention. There is no doubt but they, thinking that He was wearing Himself out, wanted to prevail on Him to relax labor, and go home with them, and take a good rest, which was incompatible with the urgency of His important ministry. We see here, His natural relatives go into eclipse when contrasted with the spiritual. So we all find, as we become more spiritual, our physical consanguinity sinks into deeper eclipse; not that we love our natural relatives less, but the consanguinity of the Holy Ghost is so much sweeter and richer than that of this world, that we find our affections absorbed and literally captured by the saints of God, admiring and appreciating them in proportion to their approximation to that Perfect Man, the fairest among ten thousand and altogether lovely.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

Mat 12:46. Μήτηρ, mother) It is clear that, on this occasion, the thoughts and feelings of Mary were not in unison with those of her Son.—[593]Αὐτῷ, unto Him) as if for His sake.[594]

[593] Οἱ ἀδελφοὶ αὐτοῦ) These were not sons whom Joseph had brought to Mary at their marriage; for Christ, as He was accounted the Son of Joseph, so was accounted as absolutely his first-begotten Son.—V. g.

[594] Their intention was to interrupt him; Mar 3:21; Mar 3:31.—V. g.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_12:46-50. The same incident is given in Luk_8:19 ff. in a different but extremely loose connection, and, as there recorded, compares unfavourably with Matthews version (in answer to Schleiermacher, Keim). The occasion of the incident as given in Mar_3:20 ff. is altogether peculiar and no doubt historical.

οἱ ἀδελφοὶ αὐτοῦ] even if nothing more were said, these words would naturally be understood to refer to the brothers according to the flesh, sons of Joseph and Mary, born after Jesus; but this reference is placed beyond all doubt by the fact that the mother is mentioned at the same time (Mar_3:31; Luk_8:19; Joh_2:12; Act_1:14), just as in Mat_13:55 the father and the sisters are likewise mentioned along with him. The expressions in Mat_1:25, Luk_2:7, find their explanation in the fact of the existence of those literal brothers of Jesus. Comp. note on Mat_1:25; 1Co_9:4. The interpretations which make them sons of Marys sister, or half brothers, sons of Joseph by a previous marriage, were wrung from the words even at a very early period (the latter already to be found as a legend in Origen; the former, especially in Jerome, since whose time it has come to be generally adopted in the West), in consequence of the dogmatic assumption of Marys perpetual virginity (nay, even of a corresponding state of things on the part of her husband as well), and owing to the extravagant notions which were entertained regarding the superhuman holiness that attached to her person as called to be the mother of Jesus. The same line of interpretation is, for similar reasons, still adopted in the present day by Olshausen, Arnoldi, Friedlieb, L. J. § 36; Lange, apost. Zeitalt. p. 189 ff.; and in Herzogs Encykl. VI. p. 415 ff.; Lichtenstein, L. J. p. 100 ff.; Hengstenberg on Joh_2:12; Schegg, and others; also Döllinger, Christenth. u. Kirche, p. 103 f., who take the brothers and sisters for sons and daughters of Alphaeus; while Hofmann, on the other hand, has abandoned this view, which he had previously maintained (Erlang. Zeitschr. 1851, Aug., p. 117), in favour of the correct interpretation (Schriftbew. II. 2, p. 405 f.). See, besides, Clemen in Winers Zeitschr. 1829, 3, p. 329 ff.; Blom, de τοῖς ἀδελφοῖς κυρίου, 1839; Wieseler in the Stud. u. Krit. 1842, p. 71 ff., and note on Gal_1:19; Schaf, ueber d. Verh. des Jak. Bruders des Herrn zu Jakob. Alphäi, 1842; Neander, Gesch. d. Pflanzung u. s. w. p. 554 ff.; Hilgenfeld on Gal. p. 138 ff.; Wijbelingh, Diss. quis sit epistolae Jacobi scriptor, 1854, p. 1 ff.; Riggenbach, Vorles. üb. d. Leb. d. Herrn, p. 286 ff.; Huther on Jas. Einl. § 1; Kahnis, Dogm. I. p. 426 f.; Wiesinger, z. Br. Judä Einl.; Laurent, neut. Stud. p. 153 ff.; Keim, I. p. 422 ff. For the various interpretations of the Fathers, see Thilo, Cod. Apocr. I. p. 262 ff.

ἔξω] The former incident (Mat_12:22 ff.) must therefore have occurred in some house. Mar_3:20; Luk_8:20.

ἐπὶ τοὺς μαθητὰς αὐτοῦ] not his hearers generally (τοὺς ὄχλους), and yet not merely the Twelve (Mat_12:50), but those who followed Him in the character of disciples; these He indicated by pointing to them with the finger.

ἰδοὺ ἡ μήτηρ μου, κ.τ.λ.] my nearest relations in the true ideal sense of the word. Comp. Hom. Il. vi. 429; Dem. 237. 11; Xen. Anab. i. 3. 6, and Kühners note; Eur. Hec. 280 f., and Pflugks note. True kinship with Jesus is established not by physical, but by spiritual relationship; Joh_1:12 f., Mat_3:3; Rom_8:29. In reference to the seeming harshness of the reply, Bengel appropriately observes: Non spernit matrem, sed anteponit Patrem; Mat_12:50, et nunc non agnoscit matrem et fratres sub hoc formali. Comp. Jesus own requirement in Mat_10:37. He is not to be understood as avowing a sharp determination to break off His connection with them (Weizsäcker, p. 400),a view, again, which the account in Mark is equally inadequate to support. Besides, it is evident from our passage, compared with Mar_3:20 f., Joh_7:3, that the mother of Jesus, who is placed by the latter in the same category with the brothers, and ranked below the μαθηταί, cannot as yet be fairly classed among the number of His believers, strange as this may seem when viewed in the light of the early gospel narrative (Olshausen has recourse to the fiction of a brief struggle to believe). Again, judging from the whole repelling tendency of His answer, it would appear to be more probable that He declined the interview with His relations altogether, than that He afterwards still afforded them an opportunity of speaking with Him, as is supposed by Ebrard and Schegg. Be this as it may, there is nothing to justify Chrysostom and Theophylact in charging the mother and the brothers with ostentation, inasmuch as they had requested Jesus to come out to them, instead of their going in to Him.

ὅστις γὰρ, κ.τ.λ.] spoken in the full consciousness of His being the Son of God, who has duties incumbent upon Him in virtue of His mission.

αὐτός] He, no other.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 12:46-50 . The relatives of Jesus (Mar 3:31-35 ; Luk 8:19-21 ). Matthew and Mark place this incident in connection with the discourse occasioned by Pharisaic calumny. Luke gives it in a quite different connection. The position assigned it by Matthew and Mark is at least fitting, and through it one can understand the motive. Not vanity: a desire to make a parade of their influence over their famous relative on the part of mother and brethren (Chrys., Theophy., etc.), but solicitude on His account and a desire to extricate Him from trouble. This incident should be viewed in connection with the statement in Mar 3:21 that friends thought Jesus beside Himself. They wished to rescue Him from Himself and from men whose ill-will He had, imprudently, they probably thought, provoked.

Mat 12:46 . ἀδελφοὶ , brothers in the natural sense, sons of Mary by Joseph? Presumably, but an unwelcome hypothesis to many on theological grounds. εἱστήκεισαν , pluperfect, but with sense of imperfect (Fritzsche). They had been standing by while Jesus was speaking. ἔξω , on the outskirts of the crowd, or outside the house into which Jesus entered (Mar 3:19 ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Christ teacheth by his own example, how that all things ought to be set apart in respect of God’s glory.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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 Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

While he yet talked to the people, behold, his mother and his brethren--(See on Mat 13:55-56).

stood without, desiring to speak with him--"and could not come at Him for the press" (Luk 8:19). For what purpose these came, we learn from Mar 3:20-21. In His zeal and ardor He seemed indifferent both to food and repose, and "they went to lay hold of Him" as one "beside Himself." Mark (Mar 3:32) says graphically, "And the multitude sat about Him"--or "around Him."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 46. His mother and his brethren] These are supposed to have been the cousins of our Lord, as the word brother is frequently used among the Hebrews in this sense. But there are others who believe Mary had other children beside our Lord and that these were literally his brothers, who are spoken of here. And, although it be possible that these were the sons of Mary, the wife of Cleopas or Alpheus, his mother's sister, called his relations, Mr 3:31; yet it is as likely that they were the children of Joseph and Mary, and brethren of our Lord, in the strictest sense of the word. See on Mt 13:55.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(46) His mother and his brethren.—Who were these “brethren of the Lord?” The question is one which we cannot answer with any approximation to certainty. The facts in the Gospel records are scanty. In what we gather from the Fathers we find not so much traditions as conjectures based upon assumptions. The facts, such as they are, are these: (1.) The Greek word translated “brother” is a word which has just the same latitude as the term in English. Like that, it might be applied (as in the case of Joseph and his brethren) to half-brothers, or brothers by adoption, or used in the wider sense of national or religious brotherhood. There is no adequate evidence that the term was applied to cousins as such. (2.) The names of four brethren are given in Mar_6:3, as James (i.e., Jacob) and Joses and Juda and Simon. Three of these names (James, Juda, Simon) are found in the third group of four in the lists of the twelve Apostles. This has suggested to some the thought that they had been chosen by our Lord to that office, and the fact that a disciple bearing the name of Joses was nearly chosen to fill the place of Judas Iscariot (Act_1:23, in many MSS.) presents another curious coincidence. This inference is, however, set aside by the fact distinctly stated by St. John (Joh_7:3), and implied in this narrative and in our Lord’s reference to a prophet being without honour in his father’s house (Mat_13:57; Mar_6:4), that up to the time of the Feast of Tabernacles that preceded the Crucifixion, within six months of the close of our Lord’s ministry, His brethren did not believe in His claims to be the Christ. The names, it must be remembered, were so common that they might be found in any family. (3.) Sisters are mentioned in Mar_6:3, but we know nothing of their number, or names, or after-history, or belief or unbelief. It is clear that these facts do not enable us to decide whether the brothers and sisters were children of Mary and Joseph, or children of Joseph by a former marriage—either an actual marriage on his own account, or what was known as a Levirate marriage (Deu_25:5), for the sake of raising up seed to a deceased brother—or the children of Mary’s sister, Mary the wife of Clopas (Joh_19:25). The fact of the same name being borne by two sisters, as the last theory implies, though strange, is not incredible, as by names might come into play to distinguish between them. Each of these views has been maintained with much elaborate ingenuity, and by some writers these brethren, assumed to be sons of Clopas, have been identified (in spite of the above objection, which is absolutely fatal to the theory) with the sons of Alphæus in the list of Apostles. When the course of Christian thought led to an ever-increasing reverence for the mother of the Lord, and for virginity as the condition of all higher forms of holiness, the belief in her perpetual maidenhood passed into a dogma, and drove men to fall back upon one of the other hypotheses as to the brethren. It is a slight argument in their favour, (1) that it would have been natural had there been other children borne by the mother of the Lord, that the fact should have been recorded by the Evangelists, as in the family narratives of the Old Testament (e.g., Genesis 5, 11; 1 Chronicles 1, 2), and that there is no record of any such birth in either of the two Gospels that give “the book of the generations” of Jesus; (2) that the tone of the brethren, their unbelief, their attempts to restrain Him, suggest the thought of their being elder brothers in some sense, rather than such as had been trained in reverential love for the first-born of the house; (3) that it is scarcely probable that our Lord should have committed His mother to the care of the disciple whom He loved (Joh_19:26) had she had children of her own, whose duty it was to protect and cherish her; (4) the absence of any later mention of the sisters at or after the time of the Crucifixion suggests the same conclusion, as falling in with the idea of the sisters and brethren being in some sense a distinct family, with divided interests; (5) lastly, though we enter here on the uncertain region of feeling, if we accept the narratives of the birth and infancy given by St. Matthew and St. Luke, it is at least conceivable that the mysterious awfulness of the work so committed to him may have led Joseph to rest in the task of loving guardianship which thus became at once the duty and the blessedness of the remainder of his life. On the whole, then, I incline to rest in the belief that the so-called “brethren” were cousins who, through some unrecorded circumstances, had been so far adopted into the household at Nazareth as to be known by the term of nearer relationship.

The motive which led the mother and the brethren to seek to speak to our Lord on this occasion lies on the surface of the narrative. Never before in His Galilean ministry had He stood out in such open antagonism to the scribes and Pharisees of Capernaum and Jerusalem. It became known that they had taken counsel with the followers of the tetrarch against His life. Was He not going too far in thus daring them to the uttermost? Was it not necessary to break in upon the discourse which was so keen and stinging in its reproofs? The tone of protest and, as it were, disclaimer in which He now speaks of this attempt to control and check His work, shows what their purpose was. His brethren, St. John reports, did not believe in Him (Joh_7:3-5)—i.e., they did not receive Him as the Christ, perhaps not even as a prophet of the Lord.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

46–50. Jesus is sought by His Mother and Brethren. The true Mother and Brethren of Jesus

Mar_3:31-35; Luk_8:19-21

The account is given with very slight variation by the three Synoptists. But see Mar_3:21; Mar_3:30-31, where a motive is suggested—“When his friends heard of it, they went out to lay hold on him: for they said, He is beside himself” (Mat_12:21). Comp. the then=therefore, of Mat_12:31. It would seem that the Pharisees, on the pretext that Jesus had a demon, had persuaded His friends to secure Him. This was another device to destroy Jesus, see Mat_12:14; Mat_12:38.

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.

46 While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him.

Ver. 46. Desiring to speak with him] Either out of curiosity or ambition, as Ambrose thinks; certain it is, at a most unseasonable time. Now as fish and flesh, so everything else is naught out of season.

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.

His mother and his brethren; i.e. his mother and relations. (Witham) --- See verse 55 of the next chapter. (Challoner)

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).

Mark repeateth the same passage, Mar 3:31-35. Luke repeateth it more shortly, Luk 8:20,21. Both Mark and Luke say more than one spake to our Saviour; first one, then others.

Thy mother and thy brethren: most interpreters think brethren here signifieth no more than some of his kindred, whom the Hebrews usually called brethren. By the following words of our Saviour, Mat 12:48-50, we must not understand that our Saviour slighted his mother or brethren, we are elsewhere taught what honour he gave to his parents, Luk 2:51; yet he seemeth to speak something angrily, because he was interrupted in his work: so Luk 2:49; Joh 2:3-4. We may show a just respect to our parents, and respect to our relations, though we do not neglect our duty to God out of respect to them. The only thing to be further learned from this paragraph, is, how dear believers and holy persons are to Christ; he counts them as dear as mother, brethren, or sisters, and thereby teacheth us the esteem we ought to have for such. Luke saith, he that heareth my word, and doth it. Matthew saith, he that doth it. It is the will of God, that we should believe on him whom he hath sent:

See Poole on "Joh 1:12", See Poole on "Joh 6:40", See Poole on "Joh 8:47"; This text derogates nothing from the honour truly due to the blessed virgin, as the mother of the Messias; but it shows the madness of the papists, exalting her above Christ, whom Christ, considered only as his mother, seemeth here to set beneath every true believer, though, considered as a believer also, she hath a just preference.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 46-50(2) The opposition that our Lord met with from his relations. He shows that not natural but spiritual relationship is all-important. Parallel passages: Mar_3:31-35 Luk_8:19-21. The section belonged originally to the Framework.

While he yet talked; while he was yet speaking (Revised Version); i.e. on the occasion which formed the basis of the preceding discourse (vers. 22-45). To the people; to the multitudes (Revised Version). Behold, his mother and his brethren (Mat_13:55) stood without (so that he was in a house), desiring (seeking, Revised Version, zhtountev , they evidently made attempts) to speak with him.

Vers. 46-50. The Lord"s mother and brethren.

I THEIR INTERVENTION.

1. The reason of their coming. We know that even later in our Lord"s ministry his brethren did not believe in him. (Joh_7:5) They seem to have been Hebrews of the Hebrews, exceedingly zealous of the Law. They had heard, it seems, of the rupture between Christ and the Pharisees. They knew that the Jews at Jerusalem had sought to kill our Lord because of the cure of the impotent man at the Pool of Bethesda on the sabbath day, and now these Pharisees from Jerusalem (Mar_3:22) had accused him of being in league with Satan. They had been accustomed to regard these rabbis of the holy city with the utmost reverence. Doubtless they felt a deep affection for the Lord, though they could not realize his Divine authority. They were in a great strait, full of perplexity and anxiety. They seem to have thought that the Lord"s intense earnestness and excessive labours had affected his mind; (Mar_3:21) and they came in mistaken tenderness, but yet out of real love, to check him, to save him from the consequences of his rupture with the Jerusalem authorities, and perhaps to bring him back to the quiet of Nazareth for the much-needed rest. His blessed mother came with them; she knew, as no one else could know, the mystery of his incarnation; she had kept and pondered in her heart the many wondrous circumstances which attended. the birth of the holy Child. We cannot tell what her feelings were; doubtless she feared for his life; perhaps, too, there was something of disappointment, mingling with her deep love. This humble laborious life, spent in doing good among the poor and afflicted, was not what she had expected in him to whom the throne of his lather David had been promised by the messenger of God. Perhaps, as at the marriage feast at Cana, she thought of advising him how to act, in all love and tenderness, but yet not fully conscious of his Divine majesty, not wholly realizing the relations in which he now stood to her. It must have been very hard for a mother who had nursed him as an infant, and cared for him in his youth, to understand always how high he stood above her in the awful dignity of the Godhead. It was not for her to control him; it was not flu" one compassed with infirmity, holy though she was according to the measure of human goodness, to guide and counsel the Holy One of God.

2. The message. "Thy mother and thy brethren stand without, desiring to speak with thee." Their intentions were good in the main. They loved the Lord Jesus, but they feared and probably reverenced the scribes and Pharisees; they wished to prevent our Lord from breaking with them. Worldly policy can never really advance the cause of true religion. Sometimes those who love us the best tempt us the most; in mistaken affection they urge us not to deny ourselves, not to take up our cross, not to do this or that work for Christ.

II THE LORD"S REPLY.

1. He does not admit their authority. He was subject to his mother once, but from the time of his solemn consecration for his Divine mission earthly relationships must give way to the work of his sacred office. He loved his mother tenderly; he thought of her in his death-agony. But he was come to do the Father"s will, he was about his Father"s business; she must not interfere. "What have I to do with thee?" he had said to her once before, when she attempted to direct him; for she Was human, he was Divine.

2. Spiritual relations with Christ closer than earthly ties. He has taken upon him our humanity; we are members of his body, of his flesh and of his bones. True Christians who abide in the Lord are nearer to him than they were who knew him after the flesh till they learned to know him so no more, and believed in him as the Divine Redeemer. "Whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother;" near to him as his brethren were, near to him as his holy virgin-mother. Blessed words! He welcomes our love; he makes us his own, very close and very dear to him; dear to Christ the Lord as brother, sister, mother, if only we do the heavenly Father"s will. It is the blessing of the true disciple. May it be ours!

LESSONS.

We must not presume to question the wisdom of God"s dealings with men. "Shall not the Judge of all the earth do right?

1. No motives of worldly policy should be allowed to interfere with work for Christ.

2. Try earnestly to do the will of God; it makes us brethren of the Son of God.

Vers. 46-50. Brotherhood with Christ.

It must have been one of the most painful trials in the life of our Lord that none of his relatives except his mother believed in him, and that even she misunderstood him. Instead of supporting his arduous toils, they all did what they could to hinder him. No doubt their motives were kind; they thought he was wearing himself out with too much work; they saw his danger with the authorities, and wished to shield him; they seem to have thought he was beside himself with fanaticism, and needing kindly oversight and restraint. To us this looks almost impossible. But they who are nearest to inspiration are often the most perplexed by it. In "Adam Bede" Mrs. Poyser can only account for Dinah Morris"s preaching enthusiasm by supposing that her niece has "a maggot" in her brain. To Jesus the misapprehension of his family must have been most acutely painful because he loved sympathy. In his distress, however, he was not embittered; but his large heart turned to a greater kinship.

I THE CONDITIONS OF BROTHERHOOD WITH CHRIST.

1. It is not merely natural, but spiritual. Jesus did not deny the claims of nature. In the agony of death he thought of his mother, and committed her to the charge of the beloved disciple. But it was the pain of his life that the happy family union which is the source of earth"s deepest joy was broken by the unique destiny he was following. Christ has kinship with men in their higher natures.

2. It is determined, not by opinions, but by conduct. They are not Christ"s brethren who understand most; but the deeds of life determine relationship with Christ. It is possible to be very orthodox and yet not be owned by Christ; the poor heretic, hounded to death by pious persecutors, may be owned as our Lord"s brother not because he is a heretic, as some people seem to think, but because in spite of his heresy his conduct pleases Christ.

3. It is not conditioned by religious observances, but by the doing of God"s will The condition is wide, and it may embrace many sects and creeds. Yet in another sense it is narrow. While Christ is good to all, he only owns brotherhood with those who are obedient to God. Obedience is the tie of kinship. It marks men as of the family of God, of which Jesus is the elder Brother, the type of obedience, and its inspiring influence.

II THE PRIVILEGES OF BROTHERHOOD WITH CHRIST.

1. It is a joy to Christ. The sympathy he could not find among his own kindred he met in the larger family of God"s obedient sons and daughters. Thus it is possible to contribute to the joy of Christ. This cannot but be a privilege to those who are his true brethren.

2. It secures his full sympathy. He is not like those selfish sufferers who demand unlimited sympathy with their own woes, but offer no sympathy with others in return. His life is utterly unselfish, a perpetual expenditure of himself for his brethren.

3. It brings the confidence of family union. One of the happiest features of home-life is the complete mutual confidence of the members of the family. This Christ permits between himself and his people. He does not stand off from them in kingly isolation. "He is not ashamed to call them brethren". (Heb_2:11)

4. It secures a lasting heritage. Christ"s brethren are his fellow-heirs. Kings" families may come to sad endings. It is better to be a Christian than a Stuart or a Bourbon. W.F.A.

Vers. 46-50. (see also Mar_3:31-35 Luk_8:19-21) The necessary condition of right personal love.

In comparing the accounts as quoted above, one thing first arrests our attention, that while no one of them speaks of more than "mother and brethren" seeking for Jesus, every one of them finds a place in the tenderness of Christ"s reply for the introduction of the word "sister." St. Luke"s, the shortest account, nevertheless explains precisely how "the press" of people was what prevented the "mother and brethren" of Jesus reaching him; while the "certain" of the people of St. Luke, and the "one" of St. Matthew, who informed Jesus of the fact, are so very naturally replaced by the multitude" in St. Mark. How these took up the message, and tried to pass it on, pictures itself readily to our familiar knowledge of the ready tongue of a "multitude." No one of the evangelists" accounts tell us, however, of what might have been the object of the desire on the part of the mother and brethren of Jesus to "see" or to "speak with" him. It may have been to bring him refreshment for the body; it may have been to warn him of apprehended danger; it may have been to share with nearer position the manifested power and glory and manifestation of the Mighty One whom they had known, as they thought, so well. The significance of the silence on the point may lead us, not uncharitably, to the theory that it was for some reason personal rather to them than to him. The incident described in the passage before us, and which so naturally has arrested our attention and our deep sympathetic feelings so often

I SUGGESTS THE DIFFERENCE WHICH CHRIST HIMSELF MARKED BETWEEN PERSONAL LOVE TO HIM AND A MERE LOVE TO HIS PERSON. It is not by this to be understood for a moment that his mother"s love to him was a mere love to his Person. But broad and deep is the line which Jesus does himself draw, as though for the help of all whomsoever who should be, between these two things. There is a vast gulf of separation between our natural and our saintly desires. How hard it might seem sometimes to allow for this separating gulf, however! When our agonized meditative thought has led us betimes to say to our inmost self what we would give for a moment"s vision of that Holy One in the garb of his human flesh alone; to see that form, to hear that voice, to know what his eye literally looked, to watch the expression of his countenance, to ask him one question personally, to walk across the field by his adorable side, to plant one"s step literally in the footprint of his own; and when one has been impelled to think how many millions for that one aged Simeon would now be ready, for such a boon granted, to,say, "Lord, now lettest thou thy servant depart in peace," and welcomely to close the eyes on earth, and all it ever could have else to show, the words of Jesus here

(1) warn us against a snare, manifest though it may be held to be; and

(2) point us the better, the more excellent way, to learn "to hear and to do the will of God of "my Father which is in heaven." Such desires on our part may even take rank among unearthly desires, among saintly desires even; but they are not the saintly desire for a moment to stand in comparison of what Christ here places before us. Though we be not competent to say certainly now that it was any such mere superficial motive on the part of mother and brethren to see Jesus, and to share some reflected glory from his Person, it is competent to us to say that Christ seized the opportunity, at whatever other risk, to say that all personal relationship dwindles in the presence of that living, intrinsic, eternally abiding relationship that constitutes one the mother, another the sister, and millions the brethren of the now invisible One, the Lord Jesus Christ.

II SUGGESTS THE POSSIBILITY OF REALIZING A CERTAIN FULNESS AND A CERTAIN TENDERNESS IN SUCH RELATIONSHIPS AS CHRIST IS WILLING TO SUSTAIN TOWARD US, AND STATES FORCIBLY THE CONDITIONS NECESSARY THERETO. What is most sacred, what is most tender, what is absolutely most real of earthly and human relationship, is employed to set forth the fulness, the tenderness, the absolute sympathy, that bear witness of not a mere acquaintance with Christ, but of such an acquaintance as is all-pervading, knows no discord, is inspired by no jarring want of harmony, and already bears the stamp of eternity on it, almost fit already to merge into spiritual shape. What reproach the thought gives to all half-heartedness, to all mere interested profession of Christian faith and hope and love! How it repudiates the thought of a mere question of gain to be gotten from Christ, and tramples with just scorn and indignation upon the blasphemy in practice of patronizing Christ! Jesus would have us understand and believe how much it draws his heart towards any one who begins to "hear," as he never heard before, "the Word of God, and to do his Father"s will." For want of this the family was once broken up, and only by the restoring of this can its unity be regained. Now, the love which Christ has toward us as sinners, whom he came to seek and to save, when he looked down on us as sinners, and far from "God"s Word," is one love. It is the love of commiseration, of God-like compassion, of heavenly mercy. But the love which he condescends to liken to that of mother, sister, brother, and to that to be shown to these, is something else. It is the oneness, the heartfelt sympathy, the fellowship and communion of delight, which they know, yet can never describe, who, happy themselves, know the bliss of resting in the unruffled security and harmony of the family in which they were born, which surrounded them with their first consciousness of life, and in which they have as yet ever lived without a fear, without a want. Jesus Christ wished loudly to declare it in the press, the motley group, the harassed multitude that were around him, that this rule, "to hear the Word of God and do it," was not only the rectifying of everything that could be wrong in the family of man, but also the perfecting of joy in every one who should observe to do it. A crown will make a king or queen; ancestry and accident will make princes and princesses; wealth will make position, however ticklish and uncertain; knowledge and learning will make that wisdom and power which are at any rate somewhat less uncertain; but hearing the Word of God and doing it will make what is immeasurably superior to all these. It will fill up the family of God on earth, will deepen and diffuse pure joy here, and will help fill all heaven above with joy and praise. B.

Vers. 46-50. Christ"s relationships.

These, so far as they are set forth in the text, are three, viz. he has a relationship to the world, to the family, and to the Church. Consider, then

I HIS RELATIONSHIP TO THE WOULD.

1. He is its Redeemer.

(1) To accomplish our redemption he assumed our nature. In our nature he assumed our sin. Not, however, by his incarnation, but by imputation. He redeemed us from suffering by suffering in our stead.

(2) He is the Redeemer of all men. To all men, therefore, the conditions of salvation are to be proclaimed. Those who accept the conditions experience the benefit.

(3) The redemption saves us from sin to righteousness. It saves us from death spiritual everlasting.

2. He is its Teacher.

(1) He came to release the Jew from the traditions of the elders. To bring out the spirit of the Law, which has the essence of the gospel in it. (see 2Co_3:12-18) To illustrate life and immortality.

(2) He came to release the Gentile from ignorance, superstition, and vice. To reconcile him to God. To reconcile him to the Jew. For the children of the promise, whether Jew or Gentile, are the children of Abraham"s faith. (Gal_3:29)

(3) Here we find him "speaking to the multitudes." His discourse was not to the Pharisees, but to the crowd. From the "wise and understanding" he turns away; that he may reveal the mysteries of wisdom "unto babes." Those multitudes were representative. To the vaster multitudes in all climes, in a million echoes, he still speaks loving words.

II HIS RELATIONSHIP TO HIS FAMILY.

1. The family claim was asserted.

(1) "His mother and his brethren." There is difference of opinion as to the identity of these "brethren." Some think they were his cousins children of Mary, his mother"s sister, and of Cleophas, or Alphaeus. Some believe them to have been children of Joseph and Mary. There is no sufficient reason to doubt this; for the perpetual virginity of Mary is a figment.

(2) They" stood without, seeking to speak with him." Note: Mary made no effort to "command her Son," as the Mariolatrists speak. Yet there was an assertion of family claim in the desire for a private audience with Jesus.

(3) Had the family claim been properly asserted, it would doubtless receive a recognition. From his cross Jesus was solicitous for the temporal maintenance and protection of his mother. (see Joh_19:25-27)

2. It was offensively asserted.

(1) "His mother and his brethren stood without," when they should have stood within, listening to the discourse. Those who are nearest the means of grace are often the most negligent of them. So the proverb, "The nearer the church the further from God.

(2) Yet they had the presumption to desire that Jesus should come out to them. This was, moreover, an unseemly interruption of a heavenly discourse. It was also an unwarrantable distraction to the hearers. Family influence is misplaced in interrupting the blessed work of God. (see Luk_11:27, Luk_11:28)

(3) Their purpose was to stop his preaching; for his brethren were unbelieving, and thought him beside himself. (cf. Mar_3:21, 31Jo 7:5) His mother was with them. Perhaps her motive may have been to caution him against offending the Pharisees.

3. The intrusion was reproved.

(1) "He answered and said unto him that told him, Who is my mother? and who are my brethren?" And what follows suggests that upon this occasion, at least, they were not doing the will of his Father which is in heaven.

(2) He proceeded with his discourse. His earthly mother"s claims must not compete with the will and work of his heavenly Father. The opposition we may meet with even from our relatives must not drive us from the work of God.

(3) The fault of Mary, together with its reproof, seriously discourage Mariolatry. (cf. Luk_2:49 Luk_11:28 Joh_2:4)

III HIS RELATIONSHIP TO THE CHURCH.

1. Christs nearest relations are his true disciples.

(1) They are defined to be those who do the will of his Father which is in heaven. (see Joh_7:17) Jesus himself came, not to do his own will, but the will of him that sent him. (Joh_6:38)

(2) His true disciples are preferred before his natural relatives. There is no saving relationship to Jesus according to the flesh. Spiritual relationship to him is saving.

(3) Those who do the will of the Father are nearest of kin to the Son. He is his Father"s Heir. Those who are the children of his Father are his co-heirs. (cf. Rom_8:17 Gal_4:7)

2. Endearments of natural relationship are heightened in them.

(1) "He is my brother." Jesus is more than a, Friend to his true disciple. He will cleave to him when he is forsaken of all others. He is that Friend that sticketh closer than a brother.

(2) "And sister." He extends to his disciple that loving protection which a true brother extends to his sister. He delights in the happiness of the disciple as the brother delights in the happiness of his sister.

(3) "And mother." As a good son gives the support of a strong arm to his mother in her failing strength, so does Jesus strengthen his disciples in the seasons of their weakness.

(4) As the disciples who are worthy of Christ forsake for him all natural relationships, so does he forsake all natural relationships for them. (cf. Mat_4:22 Mat_10:37 Luk_14:26) Thus do they receive in him both the hundredfold and the eternal life. (see Mat_19:29)

3. Spiritual relationships are enduring.

(1) Not so the natural These are invaded by death. Saints in the resurrection are like the angels of God.

(2) The family named after Christ is at once in heaven and earth. We are already come to the general assembly and Church of the Firstborn enrolled in heaven.

(3) Christ will not be ashamed of his poor relations. He will confess them before assembled worlds. J.A.M.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

His brethren -- his kinsmen: they were the sons of Mary, the wife of Cleopas, or Alpheus, his mother's sister; and came now seeking to take him, as one beside himself, Mark iii, 21. Mark iii, 31; Luke viii, 19.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

While

Rejected by Israel, His "kinsmen according to the flesh" (cf) Rom 9:3 our Lord intimates the formation of the new family of faith which, overstepping mere racial claims, receives "whosoever" will be His disciple.; Mat 12:49; Mat 12:50; Joh 6:28; Joh 6:29.

For Another Point of View: See Topic 301191

Additional Factors to Consider: See Topic 301372

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Observe here, 1. The verity of Christ’s human nature; he had affinity and consanguinity with men, persons near in blood to him, called his brethren, that is, his cousin-germans.

2. That the holy virgin herself was not wholly free from failings and infirmities; for here she does untimely and unseasonably interrupt our Saviour when preaching to the people, and employed about his Father’s business.

3. That Christ did not neglect his holy mother, nor disregard his near relations; only showed that he preferred his Father’s service before them.

Learn, 4. How dear believers are to Jesus Christ; he prefers his spiritual kindred before his natural. Alliance in faith, and spiritual relation to Christ, is much nearer and dearer than alliance by blood: to bear Christ in the heart is much better than to bear him in the womb.

Blessed be God, this greatest privilege is not denied to us even now: though see Christ we cannot, yet love him we may; his bodily presence cannot be enjoyed by us, but his spiritual presence is not denied us. Though Christ be not ours, in house, in arms, in affinity, in consanguinity, yet in heart, in faith, in love, in service, he is or may be ours.

Verily, spiritual regeneration brings men into a more honourable relation to Christ than natural generation ever did. Whosoever shall do the will of my Father, he is my brother, and sister, and mother.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [L. Teaching As to Mother and Brethren].

L. CHRIST'S TEACHING AS TO HIS MOTHER AND BRETHREN. (Galilee, same day as the last lesson.) aMATT. XII. 46-50; bMARK III. 31-35; cLUKE VIII. 19-21.

a46 While he yet speaking to the multitudes, behold, his mother and his brethren stood without seeking to speak to him. [Jesus was in a house, probably at Capernaum-- Mar_3:19, Mat_13:1.] c19 and there came bcome cto him his mother and bhis brethren; cand they could not come at him for the crowd. aand, standing without, they sent unto him, calling him. 32 And the multitude was sitting about him [We learn at Mar_3:21, that they came to lay hold of him because they thought that he was beside himself. It was for this reason that they came in a body, for their numbers would enable them to control him. Jesus had four brethren ( Mat_13:55). Finding him teaching with the crowd about him, they passed the word in to him that they wished to see him outside. To attempt to lay hold of him in the midst of his disciples would have been rashly inexpedient. The fact that they came with Mary establishes the strong presumption that they were the children of Mary and Joseph, and hence the literal brethren of the Lord. In thus seeking to take Jesus away from his enemies Mary yielded to a natural maternal impulse which even the revelations accorded to her did not quiet. The brethren, too, acted naturally, for they were unbelieving-- Joh_7:5.] a47 And one said bthey say unto him, c20 And it was told him, aBehold, thy mother and thy brethren bseek for thee. cstand without, desiring to see thee. aseeking to speak to thee. [310] [This message was at once an interruption and an interference. It assumed that their business with him was more urgent than his business with the people. It merited our Lord's rebuke, even if it had not behind it the even greater presumption of an attempt to lay hold on him.] 48 But he answered { b33 And he answereth aand said unto him that told him, band saith, cand said unto them, aWho is my mother? and who are my brethren? b34 And looking round on them that sat round about him, ahe stretched forth his hand towards his disciples, and said, bsaith, aBehold, my mother and my brethren! cMy mother and my brethren are these that hear the word of God and do it. b35 For whosoever shall do the will of God, amy Father who in heaven, he bthe same is my brother, and my sister, and mother. [In this answer Jesus shows that he brooks no interference on the score of earthly relationships, and explodes the idea of his subserviency to his mother. To all who call on the "Mother of God," as Mary is blasphemously styled, Jesus answers, as he did to the Jews, "Who is my mother?" Jesus was then in the full course of his ministry as Messiah, and as such he recognized only spiritual relationships. By doing the will of God we become his spiritual children, and thus we become related to Christ. Jesus admits three human relationships--"brother, sister, mother"--but omits the paternal relationship, since he had no Father, save God. It is remarkable that in the only two instances in which Mary figures in the ministry of Jesus prior to his crucifixion, she stands forth reproved by him. This fact not only rebukes those who worship her, but especially corrects the doctrine of her immaculate conception.] [311]

[FFG 310-311]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

46, 47. His mother and his brethren. On the brethren of the Lord, see note on Matt. 13:55. Compare Mark 3:31–35 and Luke 8:19, 21. His brethren did not yet believe in him.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

The arrival of Jesus' mother and brothers becomes an opportunity for him to describe his spiritual family.

behold

The word "behold" alerts us to a new people in the story. Your language may have a way of doing this.

his mother

This is Mary, Jesus' human mother.

his brothers

These are probably other children born to Mary, but it is is possible that the word "brothers" here refers to Jesus' cousins.

seeking to speak

"wanting to speak"

Someone said to him, "Look, your mother and your brothers stand outside, seeking to speak to you."

This can be translated as an indirect quotation. AT: "Someone told Jesus that his mother and brothers were outside and wanted to speak to him" (See: Direct and Indirect Quotations)

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

46–50. JESUS IS SOUGHT BY HIS MOTHER AND BRETHREN. THE TRUE MOTHER AND BRETHREN OF JESUS

Mar 3:31-35; Luk 8:19-21

The account is given with very slight variation by the three Synoptists. But see Mar 3:21; Mar 3:30-31, where a motive is suggested—‘When his friends heard of it, they went out to lay hold on Him: for they said, He is beside Himself’ (Mat 12:21). It would seem that the Pharisees, on the pretext that Jesus had a demon, had persuaded His friends to secure Him. This was another device to destroy Jesus, see Mat 12:14; Mat 12:38.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

46-50.] His Mother and Brethren seek to speak with Him. Mar 3:31-35.Luk 8:19-21Luk 8:19-21. In Mark the incident is placed as here: in Luke, after the parable of the sower.

46.] In Mar 3:21 we are told that his relations went out to lay hold on Him, for they said, He is beside Himself: and that the reason of this was his continuous labour in teaching, which had not left time so much as to eat. There is nothing in this care for his bodily health (from whatever source the act may have arisen on the part of his brethren, see Joh 7:5) inconsistent with the known state of his mother’s mind (see Luk 2:19, Luk 2:51).

They stood ἔξω, i.e. outside the throng of hearers around our Lord; or, perhaps, outside the house. He meets their message with a reproof, which at the same time conveys assurance to His humble hearers. He came for all men, and though He was born of a woman, He who is the second Adam, taking our entire humanity on Him, is not on that account more nearly united to her, than to all those who are united to Him by the Spirit; nor bound to regard the call of earthly relations so much as the welfare of those whom He came to teach and to save.

It is to be noticed that our Lord, though He introduces the additional term ἀδελφή into his answer, does not (and indeed could not) introduce πατήρ, inasmuch as He never speaks of an earthly Father. See Luk 2:49.

All these characteristics of the mother of our Lord are deeply interesting, both in themselves, and as building up, when put together, the most decisive testimony against the fearful superstition which has assigned to her the place of a goddess in the Romish mythology. Great and inconceivable as the honour of that meek and holy woman was, we find her repeatedly (see Joh 2:4) the object of rebuke from her divine Son, and hear Him here declaring, that the honour is one which the humblest believer in Him has in common with her.

Stier remarks (Reden Jesu, ii. 57 note), that the juxtaposition of sister and mother in the mouth of our Lord makes it probable that the brethren also were his actual brothers according to the flesh: see note on ch. 13:55.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

46. The editor now goes back to Mar 3:31-35. In Mk. Christ is in a house (3:19b), where the preceding discourse was presumably uttered. But in Mt. the last place mentioned is the synagogue of 12:9. In 12:15 He leaves the synagogue, and in 12:22 a blind and deaf demoniac is brought to Him; but no detail of place is given.

(M) While He was still speaking to the multitudes, behold, His mother and brethren had taken their stand without, seeking to speak to Him.] Mk. has: “And His mother and His brethren come, and, having taken their stand outside, sent to Him, calling Him.” The outside here means outside the house in which He was (3:19). In Mt. the outside must be interpreted as on the outskirts of the crowd. The editor is obliged to rewrite Mk.’s opening words, ἔτι αὐτοῦ λαλοῦντος] Cf. the insertion of a similar formula, ταῦτα αὐτοῦ λαλοῦντος, as a connecting link, in 9:18.—τοῖς ὄσλοις] cf. v. 23.—ἰδού] See on 1:20.—ζητοῦντες αὐτῷ λαλῆσαι] Mk.’s ἀπέστειλαν πρὸς αὐτὸν καλοῦντες αὐτόν is unsuitable here, where Christ is separated from His relatives only by the circle of people round Him. Mt. anticipates the ζητοῦσίν σε of Mk v. 32 which he omits.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.