Matthew 12:50

The same is my brother, and sister, and mother— He is my brother, or sister, or mother. Doddridge. This short speech of our Lord, related by the evangelist with great simplicity, is, without his seeming to design it, one of the finest encomiums imaginable. Could the most elaborate panegyric have done our Lord and his religion half the honour which this divine sentiment has done them? Whosoever shall do the will of my Father, &c. "I regard obedience to God so highly, that I prefer the relation that it constitutes, and the union which it begets, to the strongest ties of blood. They who do the will of my Father, have a much greater share in 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 no doubt was among the chief of those who did the will of God. What veneration should reign in the hearts of men for Jesus and his religion, which exhibits an idea of such perfection and goodness!

Inferences.—We may observe with pleasure the zeal which the attendants of Christ expressed, who chose on a sacred festival to expose themselves to hunger as well as toil (Matthew 12:1.), rather than they, would lose the benefit of his instructions, which, like the heavenly manna on the day preceding the sabbath, were then poured out in a double plenty. But what numerous auditory is so candid as to contain none who come like these Pharisees, with a desire to cavil rather than to learn? The malignity of their temper sufficiently appeared in taking exception at so small a circumstance, Matthew 12:2. Indeed this is the character of hypocrites, and of those who have only a false zeal; they are offended at things in their nature innocent, and even sometimes at such as are good, necessary and acceptable to God; while they themselves neglect the most essential duties of religion, and especially the great duty of charity.

What our Lord says upon this occasion, and chiefly the expression I will have mercy, and not sacrifice, Matthew 12:7 deserves our best attention. The Christian religion deals not in forms and ceremonies, nay, dispenses even with rituals of divine appointment, when humanity and benevolence interfere with the observation of them. How great then the perverseness and wickedness of those, who sacrifice mercy itself, not merely to ceremonies of divine original, but to their own arbitrary inventions, superstitious dreams, and precarious, though confident determinations. We should practise habitual caution and candour, lest before we are aware we condemn the innocent and the pious, and become guilty of what is much more displeasing in the sight of God, than the faults which a peevish and censorious temper may fancy it discovers in our brethren.

The change of the Jewish into the Christian and spiritual sabbath shews, that Christ is not only the Lord, Matthew 12:8 but also the truth and completion of it. When, Lord, wilt thou change this sabbath into that of eternity! into that unchangeable rest, which remaineth to the people of God? Hebrews 4:9.

There are but too many Christians so called, it is to be feared, who regard their cattle even more than the souls committed by Providence to their care, and therefore, no doubt, more than their own too: Matthew 12:11. If we owe a great deal to a man, let him be what he will, how much more to a Christian, together with whom we help to form the body of Christ? Strange corruption of the heart of man, to whom it must be proved, that he is permitted at all times to do good!

The malice of the Pharisees did not restrain the benevolence of our compassionate Saviour, nor deprive the poor patient of his cure, Matthew 12:13. The fear of giving offence to Pharisaical persons should never hinder an evangelical labourer from going forward with God's work, according to his rules and maxims. We should never be overcome of evil.

The bare will of our Lord has an Almighty power of restoring life and vigour to our souls. He makes the affliction evident, in order to make known his mercy: Stretch forth thine hand. When God designs to heal the withered hand of a penitent (and when does he not?), he need only give command, and the penitent begins presently to stretch it forth to him by prayer and faith. Lord, my soul is before thee, like this hand; vouchsafe to shew it the same saving mercy!

How striking is the prudence of our Lord, who avoided every thing that looked like vanity or ostentation! How striking his humility, meekness, and condescension!—ver. 15, 16. Surely face does not more exactly answer to face in water, than the character of Christ drawn by the prophet to his temper and conduct as described by the Evangelists. How should Zion rejoice, and the daughter of Judah shout, that such a king cometh unto her, meek, and having salvation! He discourages nobody; he bears with the weakness of men with great patience; and while there is any good in us, he forsakes us not. This ought, on one hand, to encourage and make us confide in him; and, on the other, induce us to imitate him; to be humble, meek, and peaceable as he was; to avoid vain-glory, and a desire of praise; to shun quarrels and disputes; to exercise great forbearance towards men; to make allowances for, and condescend to, their weakness.

The Spirit of Christ is not a spirit of contention, murmuring, clamour, or litigiousness: He shall not strive nor cry! He who loves all these belongs not to him. The meekness of Jesus Christ, as his Father's minister, was particularly foretold, to teach the ministers of the Gospel, that their ministry is not a ministry of pride, imperiousness, and violence; but of humility, moderation, and mildness.

We have here another triumph of Christ over the evil spirit, Matthew 12:22 and another proof of the horrible corruption of human nature; how prone it is to be captious and cavilling: and at the same time how full of blindness, prejudice, and malignity, against Christ and the Gospel. Who could have thought the Holy One, and the Wisdom of God, who gave the clearest evidence of his excellent character as divine, and every way infinitely greater than that of Solomon, or any of the prophets, should ever have been traduced as a confederate with the devil; or that it should have ever entered into the heart of man to blaspheme the blessed Spirit in the highest manifestations of his glory, and stigmatize him as an evil spirit? If we shut our eyes and hearts against the rich means of grace which Christ has given us, in vain do we call for farther evidence, and better means to convince us: no signs from heaven would prevail upon us; and the very heathens must reproach us, and rise up in judgment against us; Matthew 12:39, &c.

How great is the danger and the aggravation of sinning against light and grace! The more convictions are stifled, the greater is the hardness which ensues; till at length Satan obtains a secure dominion over the sinner, and the worst of all condemnation will pass upon him in the great day; Matthew 12:45. How should the thoughts of such a day to come make us dread every word as well as action, which will then make against us! Matthew 12:36. How should it incite us to set a watch on the door of our lips, and to labour daily to use our tongue so that it may be indeed, as it is called in Scripture, our glory. For this purpose we should endeavour to lay up a good treasure of Christian knowledge and experience in our hearts, Matthew 12:35.; that while too many are poisoning those round about them with erroneous principles and vicious discourses, the opening of our lips may be of righteous things; and we may still be ready, upon all proper occasions, with freedom, variety, and spirit, to bring forth good and profitable things from the good treasure of our hearts, which may edify those who hear us, and may go from one heart to another.

But let us remember, that before the lips can be sanctified, and the life holy, the heart must be changed; and certainly it is the greatest comfort to hear that by gospel grace the heart may be changed. It is matter of the greatest thankfulness thus expressly to be told, that all manner of sin and blasphemy shall be forgiven, upon our true repentance; while it is aweful to hear, that the blasphemy against the Holy Ghost is excepted. Those who, while they cannot deny the facts of Christianity, yet despise and oppose its doctrines, should tremble to think how near they approach to the boundaries of this sin. But let not the humble soul, that trembles at God's word, meditate terror to itself from such a passage; which, when viewed in its due connection, cannot with any shadow of reason be thought to belong to any but those who obstinately reject the Gospel, and maliciously oppose it, when made known to them with its fullest evidence.

In vain do men seek for ways of accommodation to soften the Gospel; there is no medium between loving God and being his enemy; between belonging to Christ or to the devil; between being governed by charity or by self-love; Matthew 12:30. If we would belong to Christ as we ought, we must give ourselves entirely to him. He alone has paid down the price for us; he alone ought to be our Lord.

The devil ceases not to tempt those whom Christ has taken from him: he has no other joy but in doing hurt to man: he makes new efforts, and takes new precautions, that he may not fail to ruin us; while we perhaps use none at all to escape him. The reason is, because he counts our loss his gain and delight, and we count not our salvation our proper business. How much is a relapse to be dreaded! This renders the sinner more intolerable than before, through his ingratitude and perfidiousness, Matthew 12:43. Habits are formed and strengthened by relapses, and relapses are multiplied and become more incurable through new habits. How is it that the sinner has not eyes to see what a soul is, when deserted by the Holy Ghost and his precious gifts, and made a slave to as many contrary habits, as it were to seven devils, to whom it has surrendered up itself by sin? What compassion would a poor galley-slave, loaded with seven chains, raise in our hearts! With what terror, then, ought we to be affected at the idea of a captive soul, reduced by frequent relapses under the power of seven devils!

What can be more gracious and indulgent than those declarations, by which our Redeemer draws us, as with the cords of a man, and as with the bands of love? Behold my mother and my brethren! All obedient believers are nearly related to Jesus Christ. They wear his name, they bear his image, they have his nature, they are of his family. He loves them, owns them, converses freely with them, as his relations. He bids them welcome to his table, provides for them, sees that they want nothing proper for them. When he died, he left them rich legacies: now he is in heaven, he keeps up a correspondence with them by his Spirit, continually intercedes for them, and will at length,—glorious issue of his relationship!-receive all those who perseveringly cleave to him in faith into his eternal kingdom, and confess them before men, before angels, and before his Father himself. Who, then, would not exert their utmost endeavour, through his grace, to do the will of God; that they may be thus dear, thus nearly allied to that Redeemer, who ought by so many tender, so many interesting bonds, to be dear to them?

REFLECTIONS.—1st, Those who are most corrupt in their morals, sometimes think to atone for the defect by their rigid zeal for the rituals of religion; as was the case of the Pharisees, who, while they lowered the other commands to the mere letter, stretched the strict observation of the sabbatical rest to an extreme that was never designed: which false explanation our Lord confutes, and shews that works of mercy and charity may be practised consistent with the most religious observance of the sabbath-day.

1. The occasion given for this discourse arose from the invidious reflections of the Pharisees on the disciples of Jesus for rubbing the ears of corn in their hands on the sabbath-day, as they passed through the fields, and eating them, being hungry. This the Pharisees observed, and mentioned to Jesus as a thing unlawful to be done on the sabbath-day. The law had allowed the gathering of such ears of corn, Deuteronomy 23:25.; but they regard the bodily labour of rubbing them in their hands as a transgression of the rest enjoined, according to the traditions of the elders. Note; (1.) Christ's disciples were inured to want and coarse fare: we must not think it hard, if God in his providence at any time brings us into the like straits, and causes us to know what it is to be hungry. (2.) The most innocent actions are liable to the most perverse interpretations from those who wait for an opportunity to find fault.

2. Christ vindicates the practice of his disciples by allowed precedents or unanswerable arguments.
[1.] By allowed precedents.
(1.) In the case of David and his men; who, being pressed with hunger, were, with the high-priests consent, permitted to eat the shew-bread, which none ordinarily might do but the priests alone. And if it was adjudged lawful to dispense with a positive institution of God to satisfy David's hunger, it surely could not be thought sinful, in like circumstances, to dispense merely with the traditions of the elders.
(2.) In the case of the priests; who were obliged to do much servile work on the sabbath-day, such as slaying, skinning, and cutting up the beasts for sacrifice, &c.; and yet none could conceive that to be a transgression of the commandment; and how much less the merely rubbing out a few ears of corn in their hands for necessary food. But it might be objected that they were not priests, and that the temple-service had a particular dispensation. Therefore,
[2.] Our Lord adds arguments to the examples which he produced.
(1.) I say unto you, that in this place is one greater than the temple. And if the priests were blameless in their service, much more were the disciples of Jesus allowed to satisfy their hunger when attending on their Master, who was the Lord of the temple, in dignity and holiness infinitely greater, having all the fulness of the Godhead dwelling in him bodily, and from him alone that fabric derived all the sanctity which it possessed.

(2.) If ye had known what this meaneth, I will have mercy and not sacrifice, Hosea 6:6 ye would not have condemned the guiltless. They were ignorant of those Scriptures which they pretended to urge; for, if they had understood them, they would have observed, that the great commandment of charity was vastly superior to mere ritual observances, and therefore would never have condemned the disciples for thus satisfying the cravings of hunger on the sabbath-day. Note; Ignorance of God's word is generally the cause of rash censures on our brethren; and this is especially culpable in those who pretend to teach others.

(3.) The Son of man is Lord even of the sabbath-day. He who enjoined the rest, and prescribed the rule on mount Sinai, must needs know what obedience himself required, could best interpret his own mind, and was fully authorised to make any alteration that he should think fit. Thus now, though the commandment of observing a seventh day still is in force, he has transferred it from the last to the first day of the week, called from him the Lord's day.

3. By the cure of a paralytic man in the synagogue on a sabbath-day some time after, he took occasion farther to vindicate works of mercy and charity as most lawful and acceptable to God on that day.
[1.] The person on whom the cure was wrought had a withered arm, so that he was disabled from labour; yet, though unable to work, while he could walk he failed not to be at the place of worship: and in the way of duty we may hope for a blessing.

[2.] The Pharisees, ever on the watch, suspecting that Jesus would cure him, questioned him concerning his thoughts of the lawfulness of healing on the sabbath-day, which their doctors, except in cases of extremity, had forbidden; and their design herein was to accuse him, either to the Sanhedrim, if he acted contrary to their determinations, as a sabbath-breaker; or to the people, if he declared it unlawful, and contradicted his own vindication of his disciples.

[3.] Christ answers them by an appeal to their own conduct. If one of their sheep fell into a pit, none scrupled to draw it out on the sabbath-day: how much then was a man better than a sheep, and his distresses rather to be relieved! No doubt therefore could be made but that it was lawful to do good on the sabbath-day.
[4.] Without delay, and, for aught that appears, without waiting for a request from the poor patient, who might, seeing the temper of these men, be discouraged from making application, Jesus bids him stretch out his hand, and power accompanied the command. He stretched it forth, and, to the astonishment of the beholders, it was restored whole, like as the other. Note; Like this withered arm are our souls by nature, impotent of themselves to every thing that is good; and yet the calls to believe and obey are neither absurd nor unreasonable, since Christ has promised to accompany his word with the efficacy of his Spirit, if we will but use the grace which he has previously given, and stretch forth, as it were, the withered arm.

2nd, Exasperated, instead of convinced, by his preaching and miracles, we are told,
1. The malicious designs of the Pharisees. They met in consultation, determined some way or other to put an end to his obnoxious discourses and his life together; for which this last pretended breach of the sabbath might afford them a handle; cloaking with zeal for religion the blackest crimes of hell.
2. Christ hereupon chose to retire, and avoid the danger which he foresaw, his hour not being yet come; but still he was attended, even in his retirement, by multitudes, to whom he continued his accustomed mercies, healing all their infirmities; but charged them that they should not make him known, not desiring fame from his miracles, and now particularly willing to be concealed from the malice of his persecutors. Note; God's approbation, not man's applause, is what we should covet.

3. The fulfilment of the Scripture herein is observed, Isaiah 42:1. Behold, with wonder and astonishment, my servant, so low he humbled himself, who counted it no robbery to be equal with God,—whom I have chosen;—designed for the office of Mediator, and now qualified for the work of redemption; my beloved, in whom my soul is well pleased; from eternity the object of his complacence; and in his person, office, and character as the Messiah, God the Father delighted in him, and by repeated declarations from heaven expressed his approbation of him. I will put my Spirit upon him, anointing him with the oil of gladness above his fellows, bestowing such a plenitude of gifts and graces upon him as may enable him gloriously to discharge and accomplish his arduous undertaking; and he shall shew judgment to the Gentiles, preaching to them that Gospel wherein God's righteousness is revealed, and his counsels concerning sinful men are made known: he shall not strive, with noise and ostentation setting up his kingdom; neither shall any man hear his voice in the streets, contentious or clamorous against his opposers: a bruised reed shall he not break, the broken-hearted, weak, and trembling sinner he will bind up and strengthen; and smoking flax shall he not quench; those who have but the beginnings of spiritual life, in whom the graces are feeble, and much darkness and infirmity remain, he will quicken if they cleave to him, and blow the smoking flax into a flame; till he send forth judgment unto victory, by the power of his Gospel dispelling the darkness of error, delivering the soul from the bondage of corruption, and causing his grace to reign in all his faithful people. And in his name shall the Gentiles trust; the heathen nations shall become obedient to the faith, be incorporated with his Israel, and place all their hopes of salvation on the infinite merit and intercession of this divine Redeemer alone.

3rdly, Christ had before shewn his power over Satan's kingdom, dispossessing him from the bodies as well as souls of many. And we have also,
1. Another instance of his curing one possessed with a devil; a man blind and dumb through the power of this wicked spirit; the emblem of the sinner, whose eyes the god of this world has blinded, and whose lips are sealed up from prayer and praise, and all conversation to the use of edifying. One word of Jesus restored his lost senses; his sight and speech were perfectly recovered.

2. The people admired the astonishing efficacy of the word of Jesus, and reasonably concluded, Is not this the son of David? the promised Messiah? But the Pharisees, when they heard it, stung with envy, and obstinately hardened against conviction, with blasphemous cavil and abusive insult, replied, This fellow doth not cast out devils but by Beelzebub the prince of the devils. The fact they could not deny; but imputed the miracle to a compact with the devil. To such miserable shifts are they driven, who, determined in infidelity, refuse to submit to the evidence of truth.

3. Christ refutes so base an accusation. He knew their malicious designs, heard their words of blasphemy, and therefore he at large vindicates himself. Their assertion was absurd, and self-contradictory: it is an allowed maxim, that every kingdom, city, or family, divided against itself, must hasten its own dissolution: impossible, therefore, would it be for Satan to think of supporting his dominion by those means which naturally must subvert it; the miracles of Christ being wrought in confirmation of those doctrines of truth and holiness which directly tend to destroy the works of the devil. Add to this, that among themselves they admitted some exorcists did cast out devils by the power of God. Acts 19. Mark 9:38. Why then should they not, by parity of reason, admit that his miracles evinced a divine power? therefore these men should rise up in judgment, and condemn them for this partiality and blasphemy. It being then incontestably apparent that Christ's miracles were effected by the Spirit of God, he urges this as a proof that the kingdom of God, of the Messiah promised to bruise the Serpent's head, was actually now come unto them: for if this had not been the case, how could it be possible that he should thus dispossess the devil from the bodies and souls of men? This wicked spirit, as a strong man armed, will keep fast hold of his prey, and guard his house. Nothing but a superior power can bind his arms, and rescue his prisoners from him; which Jesus had done, and therefore proved that he received no assistance from him, but was his superior and conqueror. Besides, the very nature of their kingdoms being directly opposite, there can be no fellowship; on the contrary, there is implacable enmity between them; and all who league with the one are regarded as rebels against the other: so that they who gather not to Christ as their shepherd, and list under his banners as their king, are scattered, exposed to his wrath, and devoted to destruction. So far, therefore, from a confederacy between Christ and Satan, there is open war between them, and not even a neutrality permitted. Note; (1.) Divisions are the surest way to destruction both in religions and civil communities. (2.) The devil has a potent kingdom erected in the world, and he will do his utmost to support it: but Christ is come to destroy his dominion, and will finally prevail. (3.) They who are under the influence of prejudice will blame that very conduct in those whom they dislike, which they approve in those they love. (4.) The destruction of Satan's power in the soul is the work of the Spirit of God; and whenever that is evidently seen, there the kingdom of God is assuredly come. (5.) Coldness and indifference in the cause of Christ will be regarded as enmity against him: we must be hearty in his service, or we shall be dealt with as traitors.

4. From what has been observed, our Lord takes occasion to caution his hearers against that unpardonable crime, blasphemy against the Holy Ghost. All other sins, however deep, multiplied, or aggravated, may be forgiven, Christ's blood being a sufficient atonement for them; and whoever pleads it in faith will find pardon, even those who reviled or crucified him; but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world neither in the world to come. And this blasphemy is not any denial of his divine person, or opposition to his work through ignorance, nor any resistance against the ministry of his word, nor wilful sin-committed against his light and warnings; but "a wilful and despiteful rejection of the Spirit of grace, the imputing his miraculous operations and illuminations to diabolical agency; and this through obstinate malice, in opposition to a man's own light and conscience." This is a direct sin against our remedy, and must needs be attended with inevitable perdition. See the critical notes.

5. Christ addresses the Pharisees, convicting them of the wickedness of their hearts by the malice which appeared in their lips. It was as absurd for them, who committed such blasphemies, to pretend to sanctity, as to expect good fruit from an evil tree. For, as a man's heart is to be discerned by his words and actions, it plainly appeared, by what they spoke out of the abundance of their hearts, that they were a generation of vipers, thrusting out their envenomed tongues against Christ and blaspheming him, the natural effect of the evil which dwelt within them. A good man out of the good treasure of his heart, replenished with divine grace, bringeth forth good things, such as are for the use of edifying, and for the glory of God. But an evil man, whose spirit is unrenewed, out of the evil treasure of corruption which is natural to him, bringeth forth evil, in the corrupt communication which proceeds out of his mouth, and the polluted streams in his life and conversation, which break forth from the inexhausted source within. And if not an idle word passes without the divine notice, but we must answer for it in the day of judgment, how much more terrible must be the blasphemer's guilt? With what circumspection, then, should we keep the door of our lips, when our eternal state is to be determined thereby, and our words must all be produced at the bar of God as evidences of our justification or condemnation, and sentence proceed accordingly? We may learn hence, (1.) That unless the heart be renewed by the power of God's spirit, nothing but evil, and that continually, can proceed out of it. (2.) Our words are the index of our minds, and by our general course of communication our state God-ward may be easily discovered. (3.) The solemn account which we must one day make for every word that is on our tongue should be ever on our mind, to restrain all idle, vain, impertinent discourse, as well as what is more immediately noxious. How much has every man to lament on this behalf!

4thly, Though what our Lord had said was sufficient to convince every impartial hearer, certain Scribes and Pharisees pretended that they were not yet satisfied of his divine mission; and though they address him with respect, calling him Master, it seems to be done hypocritically; for they demand a sign from heaven; perhaps such as of old appeared on Mount Sinai; intimating that, notwithstanding his other miracles, without this they should not acknowledge him as the Messiah: a demand unreasonable and insolent, and which our Lord justly denies. They who are dissatisfied with the evidences of truth which he has been pleased to give, notwithstanding what they may pretend, would never be convinced by any other.

1. He brands them as an evil and adulterous generation, degenerate from the piety of their forefathers, and chargeable with the most criminal apostacy from God, literally and spiritually committing adultery against him.

2. He rejects their demand. No sign shall be given them, such as they required, from heaven; but one should be given them from the earth in his resurrection, which had been prefigured by Jonah the prophet, who, after being three days and three nights in the fish's belly, was cast alive on dry land: so shall the Son of man be three days and three nights in the heart of the earth; that is, part of three natural days, as the Jews computed their time; for so long he lay in the grave, reckoning Friday, before sun-setting, as one; Saturday, as the second; and Sunday, after sun-set, when the third day commenced, as the third; our Lord then arising from the dead. Note; The resurrection of Jesus is the great hinge on which our everlasting salvation turns, and the grand sign confirming all the rest: and they who refuse the evidence with which this is attended, and ask for more, we may be fully sure, desire no sign to confirm their faith, but on the contrary a plea for their infidelity.

3. He warns them of the consequences which would attend the wilfulness and wickedness of the men of that generation. The men of Nineveh shall rise up as witnesses to condemn them; for they, though heathens, repented at the preaching of Jonas for one day only: but Christ had wrought manifold miracles, had long and earnestly preached the gospel of the kingdom, and shortly was to rise from the dead; in all which he was far superior to Jonas. If therefore they rejected him, far greater would be their condemnation than that which was threatened against the men of Nineveh; and their speedy repentance shall rise up to condemn the unbelief and impenitence of the men of that generation.
In like manner shall the queen of the south, who came from far on the report of Solomon's wisdom, condemn these despisers of Christ and his gospel. She, though a Gentile, no sooner heard the wise king, than she owned the truth of the report concerning him: but, when a greater than Solomon was there, even Jesus, in whom dwelt all the treasures of wisdom and knowledge, the men of that generation refused to receive his word, or believe in him, and therefore how aggravated will be their condemnation! They who have enjoyed and abused the greatest means and mercies, shall sink under heavier guilt and receive greater damnation.

4. He describes their character, as willing slaves of Satan. They were like one possessed of a devil who goeth for a while out, to return with double violence. He is called an unclean spirit: having lost all purity himself, he ceases not to tempt men to all manner of uncleanness. He walketh through dry places, like a melancholy person, seeking rest, and findeth none, being miserable when he is no longer in mischief; and therefore, taking seven other spirits worse than himself, he returns to his former abode, and finds the sinner's heart ready to entertain them, as a house swept and garnished to receive its guests; and there they fix their stay, so that the last state of that man is worse than the first, more wicked than before; even so shall it be also unto this wicked generation.

5thly, While Christ continued his discourses which bore so hard upon the Pharisees, we are told,
1. That his mother and brethren stood without: apprehensive perhaps of the danger to which he would be exposed, they desired to speak to him, and warn him against giving such offensive and plain rebukes. Hereupon one of his auditors immediately informed him of their request. Note; (1.) Near relations, by their fears for us, often lay hindrances in our way. (2.) Danger must not deter us from fidelity in the way of our duty.

2. Christ replies, in answer the message, Who is my mother, and who are my brethren? not as contemning parental authority, or disregarding the ties of blood; but intimating that the address was unseasonable; for when God's glory was concerned, no natural or civil respects were to be regarded. We are bound to love them much, but to love God more: yea, and the union which divine grace makes between kindred souls, is in many respects stronger than the bonds of blood. He stretched forth his hand towards his disciples, and said, Behold my mother and my brethren; so affectionately did he regard them: for whosoever shall do the will of my Father which is in heaven, attentive to the gospel, and obedient to the faith, the same is my brother, and sister, and mother, so near and dear to him. Note; (1.) The mark of discipleship to Jesus is obedience to the revealed word and will of God. (2.) However despised we may be or rejected of men, it is sufficient honour to be esteemed the brethren of Jesus. (3.) They who resemble Christ in spirit, temper, and disposition, and have the blessed image of that one Father, even God, stamped upon them, and perseveringly cleave to him, will be acknowledged by the Lord of life and glory in the day of his appearing, and admitted, as heirs of God and joint-heirs with Christ, to share with him the eternal inheritance.