November 7

"For neither did his brethren believe in him." John 7:5.

How is this charge to be understood? Two distinctions or limitations are necessary. First, it cannot be taken literally as to the name, "his brethren." Even those who very properly reject the notion of her perpetual virginity, do not suppose that these were really the children of Mary, our Lord's mother. The question which divides the ancients and the moderns turns upon this, whether they were the offspring of Joseph by a former marriage, or whether they were born of Salome, Mary's sister, and so were our Lord's cousins-german. The latter is the more probable conclusion. Among the Jews, kinsmen in various degrees were called brethren. Abraham and lot were uncle and nephew, yet says the former to the latter, "We are brethren." The meaning therefore is, that our Lord's more near and remote kindred did not believe on him. But, secondly, this cannot be taken universally, as to the fact. For three of his brethren, at least, were found in the number of his apostles; Simon and Jude and James the less, who is expressly called the Lord's brother. The Scripture does not gratify our curiosity: we know but little of Mary's or Joseph's relations, but they seem to have been numerous; and the language before us must intimate that not only some, but comparatively many of them had no real faith in him.

This is a very surprising announcement. But it is very instructive. Does it not favor the truth of Christianity? Had all our Lord's relations recommended and followed him, his cause might have looked human and suspicions. We know what advantage Mahomet derived from the attachment and employment of his kindred. But here every appearance of family contrivance is excluded, and we see that our Lord did not act by rules of carnal policy. His kingdom was not of this world; his gospel was left to its own evidence and energy, and derived no assistance from the auxiliaries of error, superstition, or idolatry.

We see also what evidence may be resisted, and what means may be rendered ineffectual by the depravity of human nature. These men had attended his preaching, and he spoke as never man spoke. They had often heard his conversation. They had received many instructions, reproofs, and encouragements from him, in a manner the most adapted to insure success. They had gone up with him to the festivals, and had seen his devotion. Some of them were present when he turned the water into wine. They had seen him open the eyes of the blind. Yes; these very men, "his brethren, therefore said unto him, Depart hence, and go into Judea, that thy disciples also may see the works that thou doest. For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, show thyself to the world." As his relations, they must have known the circumstances of his birth, the appearance of the angel to the shepherds, the journey of the wise men, the prophesying of Simeon and Anna, the testimony of John, the descent of the Holy Ghost in his baptism, his holy and heavenly life. Nevertheless, such were their prejudices and worldly dispositions, that they did not believe on him. It was not evidence they wanted, nor is it a want of evidence that induces persons to reject him now. The source of infidelity is not intellectual, but moral. Were it not criminal, it would not be punishable. But this is the condemnation, that light is come into the world; but men love darkness rather than light, because their deeds are evil. We think some means must be irresistible; but we forget that the heart is deceitful above all things, and desperately wicked. "Neither will they be persuaded, though one rose from the dead."

And from hence we need not wonder if inferior characters are unsuccessful in their pious attempts. Ministers may be faithful and zealous, and yet be constrained to complain, "Who hath believed our report?" Masters may be wise and good; yet what a servant had Elisha in Gehazi! Parents should do every thing in their power for the spiritual welfare of their children, and, in a general way, they may hope for success; but let them not wonder if, in some instances, even their tears and examples and entreaties are vain.

Let those who have irreligious relatives think of Jesus. He was in this point tempted as they are. He can sympathize with them. He remembers the feelings of his heart when even his own kindred turned away from him.

Hence none will be saved by mere relationship. Let none say, therefore, within themselves, We have Abraham to our father. The parable tells us of one in hell who called Abraham father, and was refused by him the least gratification. It is a mercy to have pious connections, but religion is a personal thing; and if we refuse to tread in their steps, the blessing will be turned into a curse, and there will be weeping and gnashing of teeth when we shall see Abraham, Isaac, and Jacob in the kingdom of God, and we ourselves shut out.

Finally, it is better to be of the spiritual kindred of Jesus than of his family according to the flesh. When, therefore, the woman exclaimed, "Blessed is the womb that bare thee, and the paps which thou hast sucked," he himself replied, "Yea, rather, blessed are they that hear the word of God, and keep it." The spiritual relation to him can never be dissolved, and it will insure every thing essential to our safety, honor, wealth, power, and happiness for ever. As the natural relation to him was not saving, so it was necessarily confined to few. But this lies open to all. "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 towards 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."