As he was yet speaking to the multitudes, behold his mother and his brethren stood without, seeking to speak to him.

“Because He had spoken all the aforesaid things in the power of His Father’s majesty, therefore the Evangelist proceeds to tell what answer He made to one that told Him that His mother and His brethren waited for Him without; While he yet spake unto the people, his mother and his brethren stood without desiring to see him.”

“(Hom. xliv.) But mart the loftiness of His brethrena; when they should have come in and heartened with the crowd, or if they would not this, to have waited the end of His speech, and then to have approached Him—they on the contrary call Him out to them, and do this before the multitude, therein shewing their superabundant love of honour, and also, that with all authority they lay their commands upon Christ. This the Evangelist covertly hints when he says, While he yet spake; as much as to say, Was there no other time? But what did they seek to say? Was it aught of the dogmas of truth? then should they have brought it forth before all, that all might profit thereby. But if of other things that concerned themselves alone, they should not have called Him in such haste, whence it is plain that they did this out of vain glory.”

“(cont. Helvid. 14, et seq.) From this is taken one of Helvidius’s propositions, on the ground that mention is made in the Gospel of the brethren of the Lord. How, says he, are they called brethren of the Lord, if they were not his brethren? But now it should be known that in divine Scripture men are said to be brethren in four different ways, by nature, by nation, by kindred, and by affection. By nature, as Esau and Jacob. By nation, as all Jews are called brethren, as in Deuteronomy, Thou shalt not set over thee a foreigner who is not thy brother. (Deut. 17:15) They are called brethren by kindred who are of one family, as in Genesis, Abraham said unto Lot, Let there not be strife between thee and me, for we are brethren. (Gen. 13:8) Also men are called brethren by affection, which is of two kinds, special and general. Special, as all Christians are called brethren, as the Saviour says, Go tell my brethren. General, inasmuch as all men are born of one father, we are bound together by a tie of consanguinity, as in that, Say unto them that hate you, Ye are our brethren. (Is. 66:5 sec. LXX.) I ask then, after which manner these are called the Lord’s brethren in the Gospel? According to nature? But Scripture saith not, neither calling them sons of Mary nor of Joseph. By nation? But it is absurd that some few out of all the Jews should be called brethren, seeing that all the Jews who were there might have thus been called brethren. By affection, either of a human sort, or of the Spirit? If that be true, yet how were they more His brethren than the Apostles, whom He instructed in the inmost mysteries. Or if because they were men, and all men are brethren, it was foolish to say of them in particular, Behold, thy brethren seek thee. It only remains then that they should be His brethren by kindred, not by affection, not by privilege of nation, not by nature.”

“(De Cons. Ev. ii. 40.) We are to understand without doubt that this happened close upon the foregoing; for he begins to tell it with the words, And while he yet spake. What can that yet mean but that it was at the very time He spake the foregoing things? Mark also follows up that which He had said concerning blasphemy against the Holy Ghost, by saying, And there came his mother and his brethren. (Mark 3:31) Luke has not observed the order of action here, but has placed this earlier as he happened to recollect it.”

“In the preceding part the Lord confuted his adversaries; now he commends the believing disciples, etc., taking as his occasion the presence of his mother and brethren. First the presence is set down; second, the announcement; third, the commendation of the disciples. He says therefore, "while he was yet speaking." But here there is a question of the letter: why in Luke 8:19, where the same words are set down as were spoken here, the words that follow are not set down, but instead it is added: "And it came to pass, as he spoke, a certain woman lifting up her voice," etc. And thus there seems to be a contradiction. Augustine resolves this: that without doubt it was said thus, as Matthew narrates, "while he was yet speaking," that is, while he was still in the midst of his discourse, etc. But it can be that what Luke says happened, and also what this one says; and it can be that Luke anticipates the order, or refers the matter to the order of his own memory. "Behold his mother and his brethren stood outside," etc. Concerning the mother there is no doubt that she is the one of whom it was spoken in chapter 1; but concerning the brethren there can be a question. And because mention is made of brethren, this is therefore an occasion of heresy, namely that after the virgin had brought forth Jesus, Joseph knew Mary and thereupon begot sons of her; which is heretical, because after the birth she remained an inviolate virgin. There was also an opinion that these were sons of Joseph by another wife. But this is nothing, because we believe that just as the mother of Jesus was a virgin, so was Joseph, since he entrusted a virgin to a virgin; and as it was at the end, so too was it at the beginning. Who then are these brethren? Jerome said that "brethren" are spoken of in many ways. For some are brethren by nature, as above in chapter 1: "Jacob begot Judah and his brethren." Sometimes those are called brethren who are of one nation: Deuteronomy 17:15, "Thou mayst not set up a king who is not thy brother." Sometimes by religion, as all Christians, as below in chapter 23:8; and from this a custom has grown up whereby men of the same religion are called brethren. Sometimes men of one kindred, as in Joshua 2:12, "and give me a sign, that you save my father, and my mother, and my brethren." Sometimes all men, who are from one father, namely God; Malachi 2:10: "Is there not one father of us all? Has not one God created us? Why then does each one despise his brother?" In none of these ways are the Lord's brethren spoken of here; rather they are called brethren in one sense, because they were blood relations. Hence in Genesis 13:8 Abraham said to Lot, "for we are brethren," although Lot was Abraham's nephew. So these were brethren in this way, because they were cousins. Next is set down the announcement of their presence: "But a certain one said to him: Behold, thy mother and thy brethren stand outside seeking thee." Why he said this, and by what necessity, is explained in Luke 8:19, because the multitude was so great that they could not enter. Mystically, by the mother is signified the synagogue; hence Song of Songs 3:11: "Go forth, and see king Solomon in the diadem wherewith his mother crowned him." And by the "brethren" is signified the Jews, who stand outside, forsaking Christ; Job 6:15, "My brethren have forsaken me." They seek, but do not find, as is said in Romans 9:31: "Israel, by following after the law of justice, has not attained to the law of justice." "But he answering," etc. The response of Christ is set down; and here he does two things: first he confutes the one who questioned him; second he commends the disciples, at the place, "And stretching forth his hand," etc. He himself says: "Who is my mother, and who are my brethren?" From this passage certain ones denied that Christ had truly taken flesh, but only in appearance; hence they expounded it thus: "this is not my mother, nor are these my brethren." Which is against the Apostle in Galatians 4:4: "God sent his Son, made of a woman," etc. Likewise in Romans 1:3: "who was made of the seed of David according to the flesh." Likewise the Lord acknowledged her on the cross: "Woman, behold thy son," as is found in John 19:26. Chrysostom asks: why did the Lord say, "Who is my mother, and who are my brethren?" And he states two things, of which one is sound and the other is not. For he says that the mother and brethren suffered something human, because, seeing Christ preaching and the crowd following him, they had a certain elation; therefore they wished to have, as it were, a certain glory; and so the Lord wished to show that what he was doing he did not have from that which he had assumed from his mother, but from the Father. This position is partly sound: for as regards the brethren it is sound, because it is thus found in John 7:5, "For neither did his brethren believe in him." But concerning the mother of the Lord it is not sound, because it is believed that she never sinned, neither mortally nor venially; for of her it is said in Song of Songs 4:7, "Thou art all fair, my love, and there is no spot in thee." And Augustine says: "When the question of sin is treated, I wish no mention at all to be made of her." Jerome therefore resolves it otherwise, that the one who made the announcement had announced it insidiously: for he wished to test whether he attended so much to spiritual things that he took no care for temporal ones. Therefore he responds to the affection. Hence he would not have loved his mother more, unless she had possessed more spirituality. Hence he says, "Who is my mother?" He does not deny that she is his mother, but intends to forbid inordinate affection. Hence above in chapter 10:37: "He that loveth father or mother more than me is not worthy of me." Next is set down the commendation of the disciples. And first he commends the disciples; second, universally, all believers. He says therefore: "And stretching forth his hand towards his disciples he said: Behold my mother"; as if to say: I love these more than the affection of my mother or brethren, for the affection of the Holy Spirit is to be preferred. And he extends this not only to these, but to all. Hence it is said: "Whosoever shall do the will of my Father who is in heaven, he is my brother, and sister, and mother." For he had a heavenly generation and a temporal one; hence he prefers the heavenly to the temporal. For those who do the will of my Father pertain to him according to the heavenly generation; hence John 8:39: "If you be the children of Abraham, do the works of Abraham." For he himself came to do the will of the Father, as is found in John 4:34, 5:30, and 6:38. He says "brother" with respect to the stronger, and "sister" with respect to the weaker. But what is it that he says, "and is my mother"? It must be said that whatever faithful person does the will of the Father, that is, who simply obeys, is a brother, because he is like unto him who fulfilled the will of the Father. But he who not only does it, but converts others, generates Christ in others, and thus becomes a mother; just as, on the contrary, he who provokes others to evil kills Christ in them. The Apostle says in Galatians 4:19: "My little children, of whom I am in labor again, until Christ be formed in you."”

“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.”

“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."”