“While He was still speaking to the crowds, behold! His mother and brothers were standing outside seeking to speak to Him. So, someone said to Him, ‘Behold! Your mother and brothers are standing outside seeking to speak to You.’ So, answering, He said to the one speaking to Him, ‘Who is My mother and who are My brothers?’ And stretching out His hand over His disciples He said, ‘Behold! My mother and My brothers! For whoever might do the will of My Father who is in heaven, he is My brother and sister and mother.’”
This paragraph not only closes the door on the scene which began in v. 22, but also on the second major section of Matthew’s gospel: The King’s Agenda. The instruction Jesus gave His disciples in chapter 10 serves as the driving discourse regarding Jesus’ agenda to the lost sheep of the house of Israel. The narrative that follows (11:1-12:50) reveals the overarching response to this agenda: mostly rejection. Yet, while the three major scenes in the narrative (Jesus correcting and rebuking the lost sheep – 11:1-30; Jesus at war on the Sabbath – 12:1-21; Jesus accused of demonic influence – 12:22-50) primarily expose Israel’s rejection; each concludes on a positive note (Jesus’ call to come – 11:28-30; Jesus fulfills the prophecy of Yhwh’s Suffering Servant – 12:15-21). Our present text is no exception. In the storm of Jesus’ rejection, these verses contain a silver lining as they unfold in a two-part and straightforward manner.
Jesus is Interrupted (vv. 46-47)
The scene is not much changed since it began in v. 22. That Jesus’ family is outside seems to imply that Jesus and His disciples are inside a house of some kind. This would certainly fit the flow of 13:1 when Jesus went out of the house. Yet, Jesus’ immediate surroundings are not nearly as important as the context within the narrative. The larger point is that Jesus is in the throes of speaking (perhaps even as He forms the words of vv. 43-45?) when He is interrupted. The situation of this interruption is presented in v. 46 while the interjection itself is provided in v. 47.
Situation (v. 46)
“While He was still speaking to the crowds, behold! His mother and brothers were standing outside seeking to speak to Him.”
The temporal adverb ἔτι used in conjunction with the temporal participle (λαλοῦντος) places Jesus’ mother and brothers at the scene even while Jesus was speaking to the crowds, or, in keeping with the context, this wicked generation (vv. 39, 45). That they were standing outside (ἔξω) is an interesting detail, for they stand neither as part of the crowds, but neither as one of Jesus’ disciples. Their presence is unaccounted for, unexpected, and more than a little puzzling.
The reference to Jesus’ bothers (οἱ ἀδελφοὶ) is exactly what it sounds like: the natural born sons of Joseph and Mary after the birth of Jesus (Matt. 13:55). By Jesus’ mother (ἡ μήτηρ) it is obvious that Matthew refers to Mary (1:16, 18, 20; 2:11). While it is true that Mary is a very important figure in Luke’s gospel narrative, Matthew’s emphasis on Jesus’ mother is certainly less so. Nevertheless, here is a woman who knows who Jesus is. Perhaps Mary shares something in common with the Baptist in that while knowing and believing that Jesus is the promised Messiah, there remains confusion regarding the way He goes about His business.
They stand outside seeking to speak with Jesus. It seems that they desire a private audience with their family member. One cannot help but wonder why and thus be tempted to abandon Matthew’s text for the answer. Matthew does not explain why Jesus’ family seeks to speak with Him. Thus, it is unimportant to Matthew’s point. It is enough to understand that they seek to speak with Jesus and are not afraid to interrupt Him to do so.
Interjection (v. 47)
“So, someone said to Him, ‘Behold! Your mother and brothers are standing outside seeking to speak to You.’”
The genuineness of this verse has been questioned because of its absence in several important manuscripts (א*, B, L, Γ, ff1, etc.), yet it is present in many Greek, Latin, and Byzantine texts (א(1), C, D, W, Z, Θ, etc.). Its omission is easily explained by a copyist’s mistake. Most of the context of v. 47 is nearly identical to that of v. 46. The final phrase of v. 47 (ζητοῦντές σοι λαλἠσαι) differs from the final phrase of v. 46 (ζητοῦντες αὐτῷ λαλῆσαι) only by a single pronoun (σοι vs. αὐτῷ). This combined with the fact that v. 48 makes little sense without v. 47 (to whom does Jesus answer if not this “someone”?) argues strongly for v. 47’s genuineness.
The interruption comes indirectly through an unknown messenger, a random someone (τις). This use of “behold!” (ἰδοὺ) is hardly stylistic for it is contained within a quotation. Matthew is not narrating from his own vantage point here but is recording what was said. This someone had to interrupt Jesus in order to deliver his message: Hey! Your folks are standing outside and they want to talk to you.
As we strive to maintain Matthew’s narrative so that we might understand his intention, many questions spring to mind. Why didn’t Jesus’ family come in? Why are they there in the first place? What is it that they wanted to say to Jesus? Without straying from Matthew’s context there are several likely deductions. Jesus has been courting danger as He sparred with the Pharisees. Perhaps they came to bail Jesus out before the threats of 12:14 took on reality. Perhaps they did not come inside because they wanted to draw Jesus away from the crowds who were growing increasingly excitable and unpredictable. Perhaps there simply was not room within the house for them to get to Jesus and so they sent word. While none of these deductions are denied by the text, neither are they confirmed. Thus, we cannot place weight on any of them. The facts are simply these: (1) Jesus was in the midst of speaking. (2) His immediate family was outside the sphere of His speaking. (3) They interrupted Jesus’ speaking to demand an audience with Him. What we can say with absolute certainty is that no matter their objective or motivation, Jesus’ family is disrupting Jesus’ mission.
Jesus Illuminates (vv 48-50)
The following verses contain Jesus’ answer to His family’s demand to see Him. His response is amazing for several reasons, not the least of which is the patience Jesus shows in what must have been a humiliating scene. Here Jesus is in the midst of teaching (a rebuke to the religious elite no less!) and someone in the crowd interrupts to tell Him that His mommy is calling. Yet, Jesus coolly turns this scene into an opportunity to make a point by first asking a rhetorical question which He immediate answers.
The Rhetorical Question (v. 48)
“So, answering, He said to the one speaking to Him, ‘Who is My mother and who are My brothers?’”
“The one speaking to Him” is undoubtedly the “someone” from v. 47. Whatever Jesus was saying (likely the illustration of the unclean spirit), He stops and addresses the man head on. This response must have caused all who heard it to ponder because it does not seem to fit. Jesus doesn’t tell the crowd to part and make room for them, nor does He even call for them to be brought in. Jesus doesn’t ask “where are they?” but “who are they?”
The question does not ask the identity of those standing outside as if Jesus did not know or recognize His own family. Rather, the question seeks to define the nature of relationship with Jesus. By what connection can one claim to be Jesus’ mother or brother? The answer to such a question will reveal what one believes about the many claims Jesus has already made. If Jesus is greater than Solomon (v. 42), greater than Jonah (v. 41), the Son of Man (v. 32), the Son of David (v. 23), the rest giver (11:28), and the expected One (11:3), then what can one say about His mother and His brothers? How does one answer that question? The key is to focus on the relationship Jesus has with His Father (11:25-27), for therein lays the answers.
The Definitive Answer (vv. 49-50)
Jesus’ wisdom in not waiting for an answer is obvious. There are simply too many wrong answers stacked up on the tongues of the crowd. Jesus first identifies the individuals that constitute His family (v. 49) before moving on to explain how this family connection works (v. 50).
Individuals Identified (v. 49)
“And stretching out His hand over His disciples He said, ‘Behold! My mother and My brothers!”
The stretching out of the hand is somewhat theatric and is more than a little emphatic. Matthew describes this action with the preposition ἐπὶ (on, upon, over) rather than ἐν (to/towards). Jesus isn’t merely pointing to His disciples. He stretches His hand over them. There is perhaps an inference of protection and obligation here. The gesture certainly draws a line of distinction between the disciples and the crowds for not everyone present is claimed by Jesus. Only those who have left everything to follow Him. Matthew spares no feelings in his portrayal of the disciples. These are men who are at best imperfect and at worst bumbling fools and frightened weaklings. Jesus Himself referred to them as those having little faith (8:26). Yet, Jesus is not ashamed to call them brothers.
Clearly, Jesus means something more than those who fulfill some kind of familial role. His disciples are all men and yet He gestures to them all and calls them mother and brothers. The point is not that the disciples are individually mothers and brothers, some fulfilling the role of mother and others the role of brother but that they are collectively and wholistically Jesus’ family. This point is made clear in the next verse.
Connection Identified (v. 50)
“For whoever might do the will of My Father who is in heaven, he is My brother and sister and mother.”
Here Jesus provides the explanation (γὰρ) to the previous statement. His disciples are not exclusively Jesus’ family. And yet, Jesus’ family is quite exclusive. When Jesus says “whoever”, He means just that. It matters not whether one is a man or woman, slave or free, Jew or Gentile. Physical bloodlines matter not at all here. The statement is entirely inclusive. Yet, at the same time, Jesus’ statement is utterly exclusive. Whoever, anyone at all, who does the will of the Father. That one is Jesus’ family.
Doing the will of the Father harkens back to Jesus’ words in 7:21. It is not those who claim relationship to Jesus who will enter the kingdom of heaven, but those who do the Father’s will. In other words, relationship to Jesus is already determined based on one’s relationship to Jesus’ Father, the God of heaven.
In the context of Matthew, doing the Father’s will has been defined as (1) repenting of sin (3:2; 4:17), (2) confessing Jesus as Yhwh’s Christ (10:32), and (3) following Him (chapters 5-7; 11:28:30). The Father’s will is exclusively revealed through and by Jesus who alone reveals the Father (11:25-27). Thus, apart from following Jesus, one cannot do the will of the Father. To be related to Jesus is to be inherently related to the Father. To be related to the Father is to be inherently related to Jesus. Thus, the exclusivity.
It is necessary to note that Jesus uses the conjunctive particle “and” (καὶ) not the disjunctive particle “or” (ἤ). The point is not that as Jesus’ family, one fulfills the role of brother or sister or mother as one’s age and sex dictates. Rather, as one does the will of the Father (repent, confess, believe) he becomes Jesus’ family, brother, sister, mother all in one. These disciples are Jesus’ family and so too are all who repent, confess, and believe. Doing the Father’s will does not mean that one earns the right of passage into this family, but that in so doing His will, the Father reveals them to be His.
While this conversation occurred in the context of an interruption, the timing could not have been better. The Pharisees and religious elite claim kinship with God while rejecting Jesus; the only One who can bind them to God. Jesus’ family claim unity with Him through their common blood ties. Yet faith in Jesus is thicker than blood. While the nation has largely rejected their one connection to the Father, there are a few, a precious few, who trust in Jesus and are following Him.