Mateus 12:46-50

DISCOURSE: 1359
CHRIST’S REGARD TO HIS OBEDIENT FOLLOWERS

Mateus 12:46. While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him. Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee. But he answered and said unto him that told him, who is my mother? and who are my brethren? And he stretched forth his hand toward his disciples, and said, 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 [Note: Another on nearly the same words, (Marcos 3:31,) had some time before been written. The author, not adverting to that circumstance, composed this. On a comparison of the two, they are so exceedingly different, that, without altering a word in either, they are both presented to the public, in hope that they may be profitable, as illustrating different modes of treating the same text.].

IT is not easy, engaged as we are in a variety of callings, to know at all times what is the duty of the present moment. Seasons may often occur when a tradesman may reasonably doubt whether he ought to be in his shop or in his closet: and it may sometimes be difficult to know exactly where to draw the line between the attentions due to earthly relatives and the higher duties of God’s more immediate service. The example, however, which Christ has set us, may be of considerable use in regulating our conduct on such occasions. He was in a house teaching a great multitude of people who flocked around him: and his mother and his near kinsmen, apprehensive, perhaps, that he might provoke his enemies to destroy him, or that he would injure his own health by his incessant labours, endeavoured to get access to him, that they might persuade him to suspend his exertions. Not being able to get near him for the crowd, they called to him, and prevailed on the intermediate multitudes to inform him, that they stood without, greatly desirous to speak with him. On the message being delivered, our blessed Lord “looked round about on his surrounding audience,” and, “stretching forth his hand” towards them, made use of the extraordinary language of our text:—in considering which, we shall shew,

I. In what light our Lord regarded his obedient followers–

We are sure, that, in asking, “Who is my mother or my brethren,” he did not intend to act towards them with any disrespect: he only intended to declare the infinitely greater respect which he had for practical piety than for any other thing whatever; and to shew,

1. That his obedient followers were the exclusive objects of his regard—

[Doubtless, as a man, he felt the ties of consanguinity, and (most probably too) the partialities of friendship [Note: We suppose his peculiar love to John was of this kind.]: but as the Mediator between God and man, who was appointed to judge the world, he considered nothing deserving his notice but a conformity to the will of God. A mere profession of his religion was so far from recommending any person to his favour, that it rendered him tenfold the more hateful in his eyes, if it were not accompanied with a suitable practice [Note: Lucas 6:46.]. He compares such a person to a man building his house upon the sand, which is sure to fall and overwhelm him in its ruins: and he assures us, that, in the last day, whatever zeal such an one may have shewn even in propagating the truth itself, he will utterly disown him as unworthy of the smallest regard [Note: Mateus 7:21.]. The person whom alone he will approve, is the conscientious and devoted servant of God, who does the will of God cheerfully, constantly, and without reserve. The obedience of a slave, were it ever so extensive, would be unacceptable to him, because it proceeds not from love. Nor, if we could conceive a person to obey from love, would his services be pleasing to God, if they were only occasional; because it would prove, that sin retained an allowed ascendency over the soul. Nor, for the same reason, could the most uniform obedience be approved by him, if there were so much as one single lust spared, or one single duty wilfully neglected. An eye, a hand, a foot, retained in opposition to the line of duty, would occasion the whole body to be cast into hell [Note: Marcos 9:43.]. But “whosoever” is truly upright in doing the will, the whole will, of God, “that person,” whatever other recommendations he may want, shall certainly be an object of his peculiar regard: “Then are ye my disciples, if ye do whatsoever I command you.”]

2. That there was no honour or happiness which he would not confer upon them—

[All are agreed, that, in a temporal view, the most honoured and blessed of all the human race was the Virgin Mary. Yet far more honoured, and more blessed, are all who cordially fulfil the will of God. This our Lord himself affirms [Note: Lucas 11:27.]: and, in the text, he seems almost to disclaim relationship to her. as it were, in comparison of those closer bonds which unite him to his obedient followers.

But it is not merely the names of brother, sister, mother, that we are to regard: we must consider what is implied in those terms: what ardent love to their persons; what constant attention to their wants; what a liberal supply of their necessities; what familiar intercourse with them at all seasons; what protection against dangers; and what glorious triumph he will give them over all their enemies. We must consider too, that when the relations that were formed by flesh and blood shall exist no longer, then shall these spiritual relations be still acknowledged, and all the blessings attached to them be continued through eternal ages.]
This being a matter not of speculation merely, but of great practical importance, let us consider,

II.

The inferences to be deduced from it—

And here we cannot but observe, that if Christ so highly regards his obedient followers, then should we,

1. Honour them—

[The light of the godly has ever been so offensive to the lovers of darkness, that all possible methods have been used to veil its lustre, if not to extinguish it altogether. Who needs be told that there ever have been, and are at this day, terms of reproach, whereby to designate the obedient followers of Christ; and that they who are most active and diligent in his service usually bear the greatest share of that reproach? Even persons not wholly destitute of religious feeling, are yet often so awed by the fear of man, that they dare not own their respect for the godly, or even notice them as their acquaintance. They can hear the most eminent of God’s servants calumniated, and never open their mouths in their defence; and they can even wish and long for their instructions, and not dare to put themselves in the way of receiving them. But what a horrible impiety is this; that the very thing which so endears them to Christ, should render them odious to us: or that we should be ashamed to call them friends whom “Christ is not ashamed to call his brethren!” Little do such contemners think whom they despise; or such timid Christians, of whom they are ashamed. Paul had no idea that he was darting his shafts at Jesus, when he was persecuting, what he would call, some enthusiastic heretics: but Jesus said to him, “Saul, Saul, why persecutest thou me?” So it is now: they who receive his servants, receive him; and they who despise them, despise him. Beware then, lest ye provoke the Lord to be “ashamed of you in the presence of his Father and his holy angels.” And as Paul said to Timothy, “Be not ashamed of the testimony of our Lord, nor of me his prisoner,” so would I say to you, Be not ashamed of the Gospel, nor of any of those who obey it: but, as Christ honours his people, so do ye honour them, not in word only, but in deed and in truth. Be willing “to suffer affliction with them, and esteem the reproach of Christ greater riches than all the treasures of the world.”]

2. Seek to be of their number—

[Who would not wish that in the day of judgment Christ should say of him, That is my brother, my sister, my mother? What then must we do, in order to secure that blessing? Doubtless we must believe in Christ, and seek “to be found in him, not having our own righteousness, but his.” But though it is by faith, and by faith only, that we are united to Christ, and made members of his family, yet must we be found doing the will of God, or else we can never be found in the number of his people. “The grace of God that bringeth salvation teaches us to deny ungodliness and worldly lusts, and to live righteously, soberly, and godly, in the world.” Is it asked, What is the will of God? I answer briefly, first, “This is the will of God, even your sanctification [Note: 1 Tessalonicenses 4:3.];” and secondly, “Rejoice evermore, pray without ceasing, and in every thing give thanks; for this also is the will of God in Christ Jesus concerning you [Note: 1 Tessalonicenses 5:16.].” Here are two things, a holy and a heavenly life. All the lusts of the flesh must be mortified, all the evil tempers and dispositions subdued, and “the thoughts, as well as the actions, be brought into captivity to the obedience of Christ.” This is a holy life. But besides that, you must be brought into a state of unfeigned, and, as it were, habitual delight in God, praying to him for all you want, praising him for all you enjoy, and glorying in him as your God and portion for evermore. This is a heavenly life. And by these two things you will discover your relation to Christ: the family likeness, if I may so speak, will be visible upon you. Let these things then be found upon you; for on them all your salvation depends. Your creed will signify nothing; your profession, nothing; your practice, nothing, without these: in his family “there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Scythian, bond nor free: but Christ, that is, the image of Christ upon your soul, is all and in all [Note: Colossenses 3:11. Read the whole chapter without prejudice, and you will certainly find this to be the true sense of the passage.].”]

3. Choose them for your companions—

[Very few people have an idea how much of their present welfare and of their eternal prospects depends upon their associates and friends. “He that walketh with wise men shall be wise,” says Solomon; “but a companion of fools shall be destroyed [Note: Provérbios 13:20.].” Again, “Make no friendship with an angry man, lest thou learn his ways [Note: Provérbios 22:24.].” For the same reason I would say, associate not with a proud man, a worldly man, a covetous man, a lewd man: for it is certain that “evil communications will corrupt good manners.” We almost unavoidably drink into the spirit of our companions: we adopt their sentiments; we conform to their practice; we become cast into their mould. Of what infinite importance then is it that we should associate with those whose sentiments and conduct accord with the mind of Christ? This was the conduct of the saints of old: David says, “I am a companion of all them that fear thee and that keep thy precepts [Note: Salmos 119:63.].” He calls them, “the excellent of the earth,” and says, “that in them is all his delight [Note: Salmos 16:3.].” “He would not so much as know a wicked person [Note: Salmos 101:4.].” This is the conduct which becomes the friends and brethren of Christ: for “what fellowship hath righteousness with unrighteousness, or light with darkness, or Christ with Belial?” Come out, therefore, from among the ungodly world, and be separate from them [Note: 2 Coríntios 6:14.].” “Christ was not of the world, neither must ye be [Note: João 17:14; João 17:16.]:” for “the friendship of the world is enmity with God;” and “if ye will be the friends of the world, you must to all eternity continue the enemies of God [Note: Tiago 4:4.].” If you would ever be acknowledged by Christ as his brethren, “be ye as he was, and let his people be your people [Note: 1 Reis 22:4 and 2 Reis 3:7.],” his friends your friends, his brethren your brethren.]

4. Do them all the good in your power—

[It is the duty of a Christian to lay out himself in acts of kindness towards all, in imitation of Him who “went about doing good,” and of Him who “sendeth rain on the evil and on the good, on the just and on the unjust.” But still there is a special obligation upon him to seek the welfare of the Lord’s people: “Do good unto all men,” says the Apostle, “but especially unto them that are of the household of faith.” Let us suppose for one moment that amongst a multitude of persons in distress we spied the Virgin Mary herself; can we doubt whom we should select as the first object of our attention? Or is there one amongst us that would not gladly deny himself some little comforts to relieve her necessities? Should we not feel it our bounden duty to shew kindness to one who was so nearly related to the Lord Jesus Christ? Behold, then, this we may do at any time. He tells us where we may find his mother and his brethren. Is there a pious person languishing in this cottage or yonder workhouse? “That same” is his brother, or sister, or mother. In ministering to such, you do, in fact, minister to Christ himself; as he has said, “Whatsoever ye have done unto the least of these my brethren, ye have done it unto me.” Search out then the pious few, wherever they may be found; and account it an honour to minister unto them. Are they hungry? feed them; are they naked? clothe them; are they sick or in prison? go and visit them. Are their troubles of a spiritual nature? “lift up the weak hands, and confirm the feeble knees; and say to them that are of a fearful heart, Fear not; behold, your God will come and save you.” Sometimes perhaps your dearest friends may endeavour to damp your ardour in these holy exercises; but beware how you suffer yourselves to be diverted from such blessed employments. Doubtless there are other duties which demand a great portion of your attention: but whilst you are “diligent in business, be also fervent in spirit, serving the Lord.”]