Matteo 12:46-50

DISCORSO: 1359
SALUTO DI CRISTO AI SUOI ​​OBBIDIENTI SEGUACI

Matteo 12:46 . Mentre ancora parlava al popolo, ecco, sua madre ei suoi fratelli stavano fuori, desiderando parlare con lui. Allora uno gli disse: Ecco, tua madre e i tuoi fratelli stanno fuori, desiderosi di parlare con te. Ma egli rispose e disse a colui che glielo aveva detto, chi è mia madre? e chi sono i miei fratelli? E stese la mano verso i suoi discepoli, e disse: Ecco mia madre e i miei fratelli: perché chiunque farà la volontà del Padre mio che è nei cieli, questo è mio fratello, sorella e madre [Nota: un altro su quasi le stesse parole ( Marco 3:31 ,) erano state scritte qualche tempo prima.

L'autore, non facendo pubblicità a quella circostanza, compose questo. A un confronto tra i due, sono così estremamente diversi, che, senza alterare una parola in nessuno dei due, sono entrambi presentati al pubblico, nella speranza che possano essere utili, in quanto illustrano modi diversi di trattare lo stesso testo.].

Non è facile, impegnati come siamo in una varietà di chiamate, sapere in ogni momento qual è il dovere del momento presente. Possono capitare spesso delle stagioni in cui un commerciante può ragionevolmente dubitare se dovrebbe essere nella sua bottega o nel suo armadio: e talvolta può essere difficile sapere esattamente dove tracciare il confine tra le attenzioni dovute ai parenti terreni e i doveri superiori di Dio servizio più immediato.

L'esempio, tuttavia, che Cristo ci ha dato, può essere di notevole utilità nel regolare la nostra condotta in tali occasioni. Stava in una casa insegnando una grande moltitudine di persone che si accalcavano intorno a lui: e sua madre e i suoi parenti stretti, forse preoccupati che potesse provocare i suoi nemici a distruggerlo, o che avrebbe danneggiato la sua stessa salute con le sue incessanti fatiche , si sforzarono di accedervi, affinché potessero persuaderlo a sospendere i suoi sforzi.

Non potendo avvicinarsi a lui per la folla, lo chiamarono, e persuasero le moltitudini intermedie ad informarlo, che stavano fuori, molto desiderosi di parlare con lui. Al messaggio che veniva consegnato, il nostro benedetto Signore «guardava intorno all'uditorio che lo circondava» e, «tendendo la sua mano» verso di loro, si serviva del linguaggio straordinario del nostro testo: — considerando il quale, mostreremo,

I. In che luce nostro Signore considerava i suoi obbedienti seguaci:

Siamo certi che, chiedendo: «Chi sono mia madre o i miei fratelli», non intendeva comportarsi nei loro confronti con nessuna mancanza di rispetto: intendeva solo dichiarare l'infinitamente più grande rispetto che aveva per la pietà pratica che per qualsiasi altro cosa qualunque; e per mostrare,

1. Che i suoi ubbidienti seguaci fossero l'oggetto esclusivo della sua considerazione:

[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: Luca 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: Matteo 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: Marco 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: Luca 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 Tessalonicesi 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 Tessalonicesi 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: Colossesi 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: Proverbi 13:20.].” Again, “Make no friendship with an angry man, lest thou learn his ways [Note: Proverbi 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: Salmi 119:63.

].” He calls them, “the excellent of the earth,” and says, “that in them is all his delight [Note: Salmi 16:3.].” “He would not so much as know a wicked person [Note: Salmi 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 Corinzi 6:14.

].” “Christ was not of the world, neither must ye be [Note: Giovanni 17:14; Giovanni 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: Giacomo 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 Re 22:4 and 2 Re 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.

Sono affamati? dar loro da mangiare; sono nudi? vestirli; sono malati o in prigione? andate a trovarli. I loro problemi sono di natura spirituale? “alza le mani deboli e conferma le ginocchia deboli; e di' a quelli che hanno un cuore pauroso: Non temere; ecco, il tuo Dio verrà e ti salverà». A volte forse i tuoi più cari amici possono tentare di smorzare il tuo ardore in questi santi esercizi; ma state attenti a come vi lasciate distogliere da tali benedetti impieghi. Senza dubbio vi sono altri doveri che richiedono una grande parte della vostra attenzione: ma mentre siete «diligenti negli affari, siate anche ferventi nello spirito, servendo il Signore».]