Jesus' Family Interference in His Ministry
Jesus' Family and Ministry
The New Testament accounts portray Jesus' family as having a complex and evolving relationship with his ministry. At various points, they are depicted as being concerned about his actions, skeptical of his claims, and even opposed to his mission.
In Mark 3:20-21, Jesus' family is described as trying to seize him because they thought he was "out of his mind" [3]. This passage suggests that they were concerned about his behavior and possibly even opposed to his ministry. The Tyndale House commentary on Mark notes that Mark does not explain whether this attempt was motivated by sincere concern or hostility [6].
The Gospel of John also indicates that Jesus' brothers did not believe in him during his ministry (John 7:3-5). According to the Tyndale House commentary on John, Jesus' brothers urged him to go to Jerusalem to show his works to the world, but they did so with a tone of mockery and unbelief [2]. It was not until after Jesus' resurrection that his brothers became followers, with James, his brother, becoming a leader in the Jerusalem church (1 Cor 15:7; Acts 15:13-21) [6].
However, there are also instances where Jesus' family is portrayed as being supportive. At the wedding in Cana, Jesus' mother, Mary, intervenes on behalf of the hosts when the wine runs out, asking Jesus to help (John 2:3). According to John Gill's commentary, Mary's concern was likely driven by a desire to avoid embarrassment for the hosts [5]. Jesus responds to her request, performing his first miracle and turning water into wine.
The Gospels also record instances where Jesus redefines family ties. In Luke 12:51-53, Jesus says that he has come to divide people, even within families [1]. This saying suggests that loyalty to him may lead to conflict with one's own family members. In Mark 3:31-35, Jesus responds to the presence of his mother and brothers by saying that those who do the will of God are his true family.
The portrayal of Jesus' family in the New Testament is thus complex and multifaceted. While they are sometimes depicted as being opposed to or skeptical of his ministry, they are also shown to be concerned about his well-being and, in some cases, supportive of his mission. The early Christian community's understanding of Jesus' family and their relationship to his ministry is further reflected in the writings of the New Testament epistles.
In Hebrews 5:4, the author notes that the office of high priest was restricted to the descendants of Aaron, highlighting the uniqueness of Jesus' priesthood [4]. This discussion of Jesus' priestly role is relevant to understanding his relationship to his family, as it underscores his distinct identity and mission.
The biblical accounts of Jesus' family and their interactions with him during his ministry provide a nuanced picture of the complexities of family relationships and the demands of discipleship. As the Tyndale House commentary on Mark 3:20-35 notes, the arrangement of the story about Jesus and his family bracketing the controversy story about Jesus' exorcisms identifies Jesus' family with the religious leaders in opposing him [3]. This observation highlights the tension between Jesus' family ties and his ministry, a tension that is a recurring theme throughout the New Testament accounts.
The New Testament writers' portrayal of Jesus' family serves as a backdrop for understanding the early Christian community's experience and the challenges they faced in their own relationships with family and community. As Jesus' ministry demanded a decision for or against God that divided even family members, so too did the early Christian community face similar challenges in their own contexts [1].
Sources
- Luke (Protestant academic) “Tyndale House on Luke 12:51: 12:51-53 I have come to divide people: Jesus’ ministry demands a decision for or against God that divides even family members.”
- John (Protestant academic) “Tyndale House on John 19:27: 19:27 Here is your mother: Jesus employed a Jewish family law that assigned the care of one person to another. The scene had an additional significance: The people who were present represented the new community of the church that was born at the cross. Jesus wanted them to care for each other in obedience to his command to love one another (13:34; 15:12, 17).”
- Mark (Protestant academic) “Tyndale House on Mark 3:20: 3:20-35 This story about Jesus and his family (3:20-21 and 31-35) brackets a controversy story about Jesus’ exorcisms (3:22-30); this arrangement identifies Jesus’ family with the religious leaders in opposing him. 3:20 That Jesus and the disciples can’t find time to eat emphasizes Jesus’ great popularity with the crowds (3:7-9).”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 5:4: no man--of any other family but Aaron's, according to the Mosaic law, can take to himself the office of high priest. This verse is quoted by some to prove the need of an apostolic succession of ordination in the Christian ministry; but the reference here is to the priesthood, not the Christian ministry. The analogy in our Christian dispensation would warn ministers, seeing that God has separated them from the congregation of His people to bring them near Himself, and to do the service of His house, and to minister (as He separated the Levites, Korah wi”
- John (Baptist/Reformed) “John Gill on John 2:3: And when they wanted wine,.... Or wine was wanting; not through the intemperance of the guests, rather through the poverty of the family, who were not able to provide very largely; and it may be by reason of a larger number of guests than were expected; however, so it was ordered by Divine Providence, that there might be an opportunity for Christ to manifest forth his glory: the mother of Jesus saith unto him, they have no wine; being concerned for the family, lest they should be put to shame and disgrace, and the entertainment should not proceed with becoming credit a”
- Mark (Protestant academic) “Tyndale House on Mark 3:21: 3:21 He’s out of his mind: Mark does not explain whether the attempt by Jesus’ family to seize him was motivated by sincere but misguided concern, or by hostility. Jesus’ brothers and sisters were not among his followers until after his resurrection (3:31-35; John 7:3-5; 1 Cor 15:7 mentions James, the brother of Jesus, who became a leader of the Jerusalem church, Acts 15:13-21).”