Mark 6:4

Mar 6:4. Πατρίδι, country) in which there are many ties of relationship.—συγγενέσι, relatives) having many houses [each one having his own house or family].

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar 6:4 . ἐν τοῖς συγγενεῦσιν α ., among his kinsmen. This omitted in Mt., ἐν τῇ οἰκίᾳ α . covering it.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Not only that hath that honor which of right is due to him taken from him, but also evil spoken of and misreported.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 4. - 6. See this curious subject explained, Mt 13:55-58.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

4. A prophet is not without honour] He repeats to them once more almost the same proverb which He before uttered in their hearing and from the same place (Luk_4:24).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But Jesus said unto them,.... The following proverb;

a prophet is not without honour, but in his own country, and among his own kin, and in his own house; the same as in Mat 13:57; See Gill on Mat 13:57. Only the phrase, "among his own kin", is here added: very probably some of those that made these reflections, were some distant relations of Joseph, or Mary; for as Jesus was now in his own country and city, and in his own native place, so among his kindred and relations; who envied his gifts and attainments, and objected to him his rise from that branch of their family, which was the most mean and abject.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

4 But Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house.

Ver. 4. See Mat 13:57; Joh 4:44;

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Experience tells us that familiarity breeds a contempt. Our Saviour (though there was a deeper cause) assigns this the cause why those of Nazareth paid him no greater respect. Unbelief in us bindeth the hands of God.

He could there do no mighty works, he could not, not from a defect of power, but the exercise of Divine power is always regulated by wisdom, and in consistency with his wisdom he could do no mighty works there: for the end of our Saviour’s miracles being either to convert unbelievers to the faith of the gospel, or to confirm weak believers in it, he foresaw that the performing of miracles there would be without any saving effect, and suspended his miraculous power. Besides, he was highly provoked by their obstinate infidelity, and would not work great wonders amongst them; only be cures a few sick persons.

And he marvelled because of their unbelief: his Divine doctrine was so convincing, and the fame of his glorious works done in places near them was so universal and credible, that there was just cause of his rational wonder that they did not believe. Though our Saviour left them in their infidelity, he did not leave his blessed work, going

round about the villages, teaching. Still preaching appeareth to have been our Saviour’s great work, how light a thing soever some make of it. I cannot but observe how little reason men have to glory in or to trust to any external privileges: how little other aids and assistances, without the special influences of Divine grace, signify to the begetting of faith in unbelieving souls, and removing their prejudices against the doctrine of the gospel! Christ’s own country is as bad as any other.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

A prophet is not without honor, save in his own country, etc. One reason for this is that it is almost natural for persons to hold of less account than they ought, those with whom they have been brought up and have lived on familiar terms. Prophets are commonly least regarded, and often most envied, in their own country. However unworthy may be the feeling, the inhabitants of a district, or members of a community, do not like to see one of themselves put above them, more especially a junior over a senior, or a man of humble origin over a man well born. But it should be remembered that God abhors the envious, and will withhold the wonders of his grace from those who grudge his gifts to others. The men of Nazareth, when they saw Christ eating, and drinking, and sleeping, and working at his trade, like others, despised him when he claimed respect and reverence as a Prophet, and especially because his relations according to the flesh were of humble condition; and Joseph more particularly, whom they supposed to be his real father, for they could not imagine or believe that he was born of a virgin, and had God alone for his Father.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

to them

"to the crowd"

A prophet is not without honor, except

This sentence uses a double negative to create emphasis of the positive equivalent. AT: "A prophet is always honored, except" or "The only place a prophet is not honored is" (See: Double Negatives)

to lay his hands on a few sick people

Prophets and teachers would put their hands on people in order to heal them or bless them. In this case, Jesus was healing people.

translationWords

Jesus

prophet

honor

household

might

works

hand

cure

believe

amazed

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

4. καὶ ἔλεγεν ([1130][1131][1132][1133][1134][1135]) rather than ἔλεγεν δέ.

[1130] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[1131] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[1132] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[1133] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[1134] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[1135] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

4. καὶ ἔλεγεν. Their dissatisfaction was frequently expressed, and He used to reply with this aphorism. Mt., as often, substitutes an aor., εἶπεν.

Οὐκ ἔστιν προφήτης. Jesus made no public claim to be the Messiah, but His miracles and teaching caused Him to be generally accepted as a Prophet (Mar 6:15, Mar 8:28; Mat 21:11; Luk 7:16; Luk 24:19). The saying was doubtless proverbial before Christ uttered it, and it is given in different forms in Joh 4:44 and Luk 4:24; also in Oxyrhyn. log. 6, which agrees with Lk. in inserting δεκτός. Plutarch (De exil. 13, p. 604 D) says that few very wise men receive attention ἐν ταῖς ἑαυτῶν πατρίσι. Pliny (H. N. xxxv. 36), sordebat suis, ut plerumque domestica. Christ had been rejected by the Gerasenes. As often, He states a general truth and leaves His hearers to find the limitations by thought and experience.

ἄτιμος. Cf. Isa 3:5, Isa 53:3; Job 30:8.

συγγενεῦσιν. With this form for συγγένεσιν comp. γονεῦσιν (Rom 1:30; 2Co 12:14). This may point back to Mar 3:21. Mt. omits it, as does Lk. (Luk 4:24).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

4. Καὶ ἔλεγεν αὐτοῖς ὁ Ἰησοῦς—And Jesus said to them.

Καὶ ἔλεγεν, instead of ἔλεγεν δὲ, Tisch. Treg. WH. RV. א BCDL Δ 33, most mss. Lat. Vet. Vulg. Memph. Pesh.

προφήτης—a prophet. The word means in classical Greek an interpreter of the gods, or of their oracles, and then in general, a seer. In the Biblical usage, it denotes an inspired teacher.

συγγενεῦσιν—kinsmen.1

συγγενεῦσιν, instead of συγγενέσι, Tisch. Treg. WH. B* D2 EFGHLUV Δ 1, 33, 69, 124, 209, 262, 271, 346. Insert αὐτοῦ after συγγενεῦσιν, Tisch. Treg. WH. RV. BC* KLM2 (Δ ἑαυτοῦ) 28, 71, 218, 235, most mss. Lat. Vet. Vulg. Memph. Syrr.

This proverb has various forms, among them the one stating the principle on which they are all based being Familiarity breeds contempt. It applies exactly to the case of our Lord at Nazareth, where he was brought up, and in that early private life showed no signs of the supernatural powers of his public ministry. There is always some difference that separates public from private life, a man not being called upon for the same exercise of his powers in the one as in the other. And to the unthinking person, this is a defect, because it seems to indicate something unreal, put on for the occasion, in the greatness of the man in whom it appears. And of course, if there is any real descent, the charge is true. But in the case of our Lord, there was only the difference that naturally belongs to the difference of the two spheres. In the same way, a statesman does not continually air his wisdom in private, which may be a sign of his greatness.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.