(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 Mark 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 (Acts 1:23, in many MSS.) presents another curious coincidence. This inference is, however, set aside by the fact distinctly stated by St. John (John 7:3), and implied in this narrative and in our Lord's reference to a prophet being without honour in his father's house (Matthew 13:57; Mark 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 Mark 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 (Deuteronomy 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 (John 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 Alphaeus 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 (John 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 (John 7:3-5)--i.e., they did not receive Him as the Christ, perhaps not even as a prophet of the Lord.

Verses 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: Mark 3:31-35; Luke 8:19-21. The section belonged originally to the Framework. Verse 46. - 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 (Matthew 13:55) stood without (so that he was in a house), desiring (seeking, Revised Version, ζητοῦντες, they evidently made attempts) to speak with him.

12:46-50 Christ's preaching was plain, easy, and familiar, and suited to his hearers. His mother and brethren stood without, desiring to speak with him, when they should have been standing within, desiring to hear him. Frequently, those who are nearest to the means of knowledge and grace are most negligent. We are apt to neglect that which we think we may have any day, forgetting that to-morrow is not ours. We often meet with hinderances in our work from friends about us, and are taken off by care for the things of this life, from the concerns of our souls. Christ was so intent on his work, that no natural or other duty took him from it. Not that, under pretence of religion, we may be disrespectful to parents, or unkind to relations; but the lesser duty must stand by, while the greater is done. Let us cease from men, and cleave to Christ; let us look upon every Christian, in whatever condition of life, as the brother, sister, or mother of the Lord of glory; let us love, respect, and be kind to them, for his sake, and after his example.While he yet talked to the people,.... Upon these subjects, which so nearly concerned the Scribes and Pharisees, and which could not fail of drawing upon him their resentment and ill will.

Behold his mother and his brethren: by "his mother" is meant Mary; but who are "his brethren", is not so easy to say: some are of opinion, that Joseph had children by Mary, who are here meant; but it is more generally believed, that these were either the sons of Joseph by a former wife, whose name is said to be Escha; or rather, Mary's sister's sons, the wife of Cleophas, the cousin-germans of Christ, it being usual with the Jews to call such kindred brethren; and so they might be James, Joses, Simon, and Judas: these

stood without: for Christ was within doors, not in a synagogue, as Piscator thought, but in an house; see Matthew 13:1 and his mother and brethren stood without doors, either because they could not get in for the throng of the people; or because they would not, it not being proper to make all within acquainted with what they had to say to him:

desiring to speak with him; not with a pure view to interrupt him in his work, or to divert him from it, lest he should overspend himself; nor from a principle of ambition and vain glory, to show that they were related to him, and that he was at their beck and command; but rather, to observe unto him the danger he exposed himself to, by the freedom he took with the Pharisees in his discourses, and probably to acquaint him with some conspiracies formed against him.