Matthew 13:54

Mat 13:54-58.

Jesus Visits His Own Country

This visit of our Lord to his own country is also given in Mar 6:1-6. It must have been different, though, in some respects, similar visit to Nazareth that is recorded in Luk 4:16-31, and occurred at the very beginning of is ministry in Galilee (Luk 4:31 coinciding in time with Mat 4:13). The visit described by Matt. and Luke appears to have been about a year later. Many recent commentators argue, or take for granted, that the two events were really one, and then dispute as to which occupies the more correct chronological position. But the strong probability that both Mark and Luke have followed the chronological order, as they so commonly do (at least in the early part of Luke), is here further strengthened by the great difference of circumstances in the two cases. In Luke, the synagogue address so angers the congregation that they rise up and attempt to kill him; for this there seems to be no room in Matthew and Mark. In Luke, Jesus is expected to work miracles, and openly declares that he will not; in the other case he works a few miracles, and wonders at the unbelief which prevents his doing more. It was natural that Jesus should give the acquaintances of his early life a second chance to hear, and when they did not believe, he might very naturally repeat the saying which was so readily suggested, and so strikingly appropriate. (Mat 13:57 Luk 4:24) It is thus easier to account for the similarity of the two narratives, if distinct, than for their differences, if referring to the same event. But some critics always take for granted that two similar events or discourses must have been really the same. A little experience as missionary preachers in city and country, especially if as field-preachers or street-preachers, or in general, as "evangelists," would have taught them how natural it is to give many similar points or instruction at different times and places. (Compare at the beginning of Matthew 5, and on Mat 13:15-38.) It is impossible to say with certainty whether we have here two events or one; but the probability seems strongly in favour of the former view. It is supported by Meyer, Ewald, Wieseler, and many others.

Matthew does not here mention, though his expressions do not exclude, various occurrences which Mark’s order shows to have come between the series of parables and this visit viz., the passage of the lake and healing of two demoniacs, the feast given by Matthew. the raising of Jairus’ daughter, etc. These Matt., according to his topical method of grouping (in Matthew 5-13), has introduced earlier.; (Mat 8:18 to Mat 9:34) see on "Mat 8:18"and see on "Mat 13:1"., Some sceptical expositors insist that his expressions do exclude any intervening events. They read it as one sentence: "He departed thence, and coming into his own country, taught," etc. The Greek might mean this, but even so, must we necessarily understand that he went off the same day, stopped nowhere on the route, and neither said nor did anything from the close of the parables beside the lake till he reached the synagogue at Nazareth? It will surely be agreed that one day may have intervened, if no more; and it so happens that one day with the preceding night would suffice for all the events mentioned by Mark as occurring in the meantime. It is wearisome to follow out such elaborate attempts to make much of discrepancies.

In Matthew this rejection at Nazareth completes the account of opposition encountered by Jesus (Matthew 12 and Matthew 13); and the parabolic teaching which was occasioned by this opposition is preceded by the interference of his kindred (Mat 12:46 ff.), and followed by the rejection at his early home.

Mat 13:54. His own country must here mean the district of Nazareth, and not Galilee in general. (Joh 4:43-45) He was already in Galilee when he gave the parables. He is here in a particular city or village, having one definite synagogue. The people know his brothers by name, and declare that his sisters are all living among them. As to Nazareth, see on "Mat 2:23"; as to the synagogues, see on "Mat 4:23". Mark (Mar 6:2) says that this teaching was on the Sabbath, which would not be certain from Matthew’s account, since they met in the synagogue also on Monday and Thursday. And these mighty works, or ’miracles,’ the word being, see on "Mat 12:38". Few or none of these were wrought at Nazareth, (Mat 13:58) but they had heard of them, and doubtless some Nazarenes had witnessed them at other points. Notice that with all their unbelief and hostility they did not question the reality of his miracles. (Compare on Mat 12:24)

Mat 13:55 f. Is not this the carpenter’s son? Jesus was of course considered among the Nazarenes to he the son of Joseph,"and that impression was wisely permitted, because the idea of the heavenly origin of Jesus could be of use only to believers." (Olshausen.) Tile word rendered ’carpenter’ means in general artificer, but usually denotes a worker in wood. Mark (Mar 6:3) has it, ’Is not this the carpenter?’ showing that Jesus had himself wrought at his reputed father’s trade. Justin Martyr, who was reared in Samaria, affirms in his dialogue with Trypho the Jew (ch. 88), written about A. D. 150, that Jesus was a maker of plows and yokes—a tradition which may well enough be true. In labouring as a mechanic we must not fail to see that he set us an example. Belonging to a poor family, he ate not the bread of idleness, but with all the great work that lay before him, and already must have begun to press upon head and heart, he devoted himself to honest toil. It was the wise custom of the Jews that even when wealthy their sons must be taught some trade; as Paul learned tent-making, and lived to find it extremely useful. No doubt the Saviour worked diligently, a model to mechanics of never slighting work, and of always meeting engagements. And no doubt he cherished all the day long so devout a spirit as to make these homely toils a part of the life of piety.

And his brethren.... and his sisters. It seems impossible to determine with certainty whether we are to understand brothers in the strict sense, or half-brothers, or more loosely, near kinsmen. Each of these views has been earnestly supported from an early time. (See particularly good discussions of the whole subject in Bishop Lightfoot on Galatians, Smith’s "Dict. Bible," Aroer. Ed., Art. "Brothers of the Lord," Schaff in Lukenge on Matt., and in "Church History" 2d ed., Andrew’s "Life of Christ.") The three theories are well described by Schaff as the brother-theory, held by many Protestants, the half-brother-theory prevailing in the Greek Church, and the cousin-theory, prevailing in the Church of Rome.

1. The most obvious view is that the ’brothers’ were such in the ordinary sense sons of Joseph and Mary. In favour of this we have the natural though not necessary meaning of three independent expressions. (a) The word ’brother’ naturally means this, and ought to be so taken in any case unless the contrary can be there shown. It is used not once, but many times. And observe that here we have also ’sisters.’ Moreover, it is not here Jesus’ followers who speak of his brothers and his sisters, but the unbelieving and hostile Nazarenes, who are not likely to have employed the term in any non-natural or unusual sense. In their mouths ’his brothers’ and ’all his sisters’ cannot have meant less than children of Joseph, if not of Joseph and Mary. They could easily be mistaken in calling Joseph his father, because here had been a supernatural fact of which they were not informed; but how could they be mistaken as to his brothers and sisters? (b) The phrase ’knew her not until’, (Mat 1:25) while not necessarily meaning that after the birth of her son they lived together in the ordinary relations of husband and wife, naturally means that, and it is highly unnatural to understand it otherwise. (c) So with ’her first-born son.’ (Luk 2:7) The special laws as to a first-born son might possibly lead to the use of this expression, though no other children followed. But this would have been less natural for one who wrote long afterwards, as Luke did. Here then are three independent statements, each of which affords a clear and strong probability, and the combination of the three affords a very high, in fact an overwhelming probability. And how strange it would look for each of the four Evangelists, and Paul (Joh 1:3 ff.; Gal 1:19), to use language so naturally and inevitably suggesting that Mary bore other children, if this was untrue, and a very objectionable idea.

The objections to this view are (1) sentiment. This pervades the Romanist and Greek Christian world, and extends to many Protestants. But it is a sentiment without Scriptural support, and out of harmony with the general tone of Scripture in regard to marriage. That Jesus should be born of a virgin had an obvious propriety in showing that his birth was supernatural, and helping to put him outside the line of transmitted depravity and guilt; but nothing in regard to him or his work would be affected by his mother’s afterwards bearing children to her husband. (2) This view would make James his brother art ’apostle’ without being one of the Twelve, see Gal 1:19, and compare Act 9:27. But the phrase in Gal 1:19 does not certainly mean that James was an apostle (see margin, Rev. Ver.), nor does the plural in Acts. And supposing that to be meant, we must observe that ’apostle’ in the New Testament is applied to others than the Twelve; clearly so in Act 14:14, "the apostles, Barnabas and Paul," perhaps also in 1Co 9:5 f.; Rom 16:7; 1Th 2:6; and the "false apostles" of 1Co 11:13 Rev 2:2, would have been simply ridiculed if only the Twelve had ever been called by that name. (Compare Lightfoot on Galatians) (3) It would seem strange that Jesus on the cross should commit his mother to a friend, when she had sons. But this would hold against the other theories also, and even more strongly against the cousin-theory, for then two of her nephews were among the Twelve.

2. The half-brother-theory supposes them to be sons and daughters of Joseph by a former marriage. This leaves room for the sentiment as to Mary’s perpetual virginity, and the last objection to the former view affects this in a less degree. It might also help to account for the fact that ’the brothers’ were inclined to assume authority over Jesus; (Mat 12:45 Joh 7:3-10) though even younger brothers are ready enough for this in the case of one whom they regard as a religious enthusiast.—The (Mar 3:21) objections to this theory are (1) It is a mere supposition. (2) In this case, not Jesus, but the eldest son of Joseph, would have been legal heir to the throne of David. (8) The brothers and sisters were, on this view, really no kin to Jesus. Still even Mary could say to him,"thy father and I", (Luk 2:45) and Luke could speak of his parents. (Luk 2:41) (4) We must thus understand ’first-born son’ in an improbable sense (see above).

3. The cousin-theory makes them the sons and daughters of Mary’s sister Mary. That the term brother was sometimes used in this loose sense may be seen from Gen 13:8, Gen 14:16, Gen 29:12, Gen 31:28; Job 19:13, and especially Job 42:11, where sisters as well as brothers are mentioned and apparently meaning relatives in general. And such a use of the terms is still found among Oriental nations. This theory supposes that Clopas (Joh 19:25) was the same as Alpheus; it makes James the Lord’s brother the same as James the son of Alpheus, and thus one of the Twelve, and ’Judas of James’ (whether brother or son), another of the Twelve. This also leaves room for the sentiment involved, and accounts for Gal 1:19 (see above). Objections. (1) Six months before the crucifixion "his brothers did not believe on him", (Joh 7:5) when according to this theory two of the four brothers had long been among the Twelve. (2) Any natural etymology of Clopas would be very different from Chalphai, Alpheus. (3) There would thus be two sisters of the same name. The notion of some that one was called Mariam, and the other Maria, is quite set aside by the actual readings of the ancient documents. (4) It would be strange that these young men, even those who were not believers in Jesus, should be mentioned so often-with his mother when their own mother was alive. (5) And why should he entrust his mother to John, when among his twelve disciples were two of her nephews and familiar associates? Upon the "brother-theory" we may readily suppose that his brothers were still at the time of the crucifixion not believers, as had been the case six months before; (Joh 7:5) and when in Act 1:14 "the brothers" appear with Mary among the disciples, we may suppose that the risen Lord’ s appearance to James, (1Co 15:7) ended all doubts with him and the other brothers. These suppositions seem not unnatural, and they account for our Lord’s committing his mother to John, when her sons were not yet in sympathy with him.

The question can never be settled; but the probabilities are very decidedly in favour of the first view, that these were sons and daughters of Joseph and Mary. Thus the great and unspeakably important institution of marriage is duly honoured, and Jesus, the firstborn son of Mary, is in no sense dishonoured.

Whence then hath this man all these things? The astonishment of the Nazarenes was well-founded. (Compare also Joh 7:15) And if Jesus is thought of as a mere man, their question remains to this day unanswered and unanswerable. In the little country of Palestine, in its least refined district, in a petty and secluded town, whose inhabitants were violent and in bad repute among their neighbours (see on "Mat 2:23"), arose a young mechanic, whose teachings, though ended by an early death, surpassed all the wisdom of India and the Chaldeans, of Egypt and Greece; and who, in the few years of his career as a teacher, founded "an empire of love," which has spread wider than any empire of earth, and seems destined to last and to grow in all coming time. Whence then had this man all these things? There is but one answer. He was a teacher sent from God; he was, then, according to his own express declaration, God’s Only-begotten Son; yea, he was all that Thomas called him—for he himself commended the saying—"my Lord and my God." See Young’s "Christ of History" and Schaff’s "Person of Christ."

Mat 13:57. Offended in him, or, caused to stumble, as in Mat 11:6, and see on "Mat 5:29". They found in him obstacles to believing. They stumbled at his humble origin, and lack of training in the Rabbinical schools, and in their blind unbelief they would not listen to his wisdom nor heed his miracles, but rejected him without further inquiry or reflection. As he had had no chance to become so wise, they concluded that his wisdom was not real. They ought to have seen that it was real, and thence concluded that it was divine. A prophet is not without honour, etc. It was natural that the same objection should be made by the people as on his former visit, and that he should quote the same proverb in reply. (Luk 4:22, Luk 4:24) The Gospel of John (Joh 4:44) applies this saying of our Lord to a different occasion, probably as explaining why he went back to his own country of Galilee, where his labours would not be likely to produce so much undesirable excitement as they had begun to do in Judea and Samaria. In any ordinary matters, a man will be more kindly received among his kindred and early friends than elsewhere; but not when he appears as greatly their superior, and professes, or is popularly reported, to possess extraordinary powers. They think of him as he used to be, and are slow to believe that he has become so superior to themselves. Somewhat similar is the difficulty parents often have in believing that their children are grown and’ can do mature work—they keep remembering them as children. Observe that our Lord does not here formally state a universal proposition, having no exception; he merely adopts a popular saying, which generally holds true. In his own house. Mark adds (Mar 6:4) ’among his own kin.’ Compare above on Mat 12:46. We know from Joh 7:5, that ’his brethren’ did not yet believe on him.

Mat 13:58. The people did not attempt any violence, as on his former visit, (Luk 4:28 f.) but still persisted in their unbelief, so that Jesus ’wondered because of their unbelief’, (Mar 6:6) as he had formerly wondered at the centurion’s faith (see on "Mat 8:10"). Mighty works, or miracles, as in Mat 13:54, see on "Mat 12:38". Not many. The few miracles which be did work there consisted (Mar 6:5) in healing a few sick persons. Because of their unbelief. As a general thing, he did not work miracles in behalf of those who put no faith in him. Religious benefit to the people, which was always his ultimate object, was impossible where they did not believe. When Mark says, ’he could there do no miracle,’ we understand, not that his power to work miracles was dependent on men’s faith (for he sometimes healed without their faith or knowledge, Mat 15:28 Luk 22:51), but that he could not do it in consistency with his design, without violating the plan of his labours. (Compare on Mat 9:28) As to miracles of healing, we need not at all suppose that he refused to heal any who came to him; the unbelief which prevented him from working the miracles prevented the people from seeking them.

Homiletical And Practical

Mat 13:54-58. A prophet in his own country. (1) Jesus strives to benefit the obscure and unpromising community among whom he had grown up. (a) A second visit, compare Luk 4:16-30. (b) Wise teaching. (c) Some miracles of healing, (compare Mar 6:5) notwithstanding the general unbelief. (2) They admire his wise teaching, and rightly think it unaccountable in an obscure mechanic. (3) They do not ask whether God has given this wisdom, whether it is Messianic teaching, (compare Luk 4:18-21) but stumble at his known lack of Rabbinical training and worldly position, and reject him. (4) Jesus wonders at their unbelief, can do little for them by word or deed (compare Mark), and turns sadly away—never again, so far as we know, to revisit the companions of his youth.

Mat 13:54."Whence hath this man this wisdom?" (1) Not from Nazareth, or Galilee. (2) Not from the Rabbis at Jerusalem. (3) Not from the adjoining countries of Asia, Africa, or Europe. (4) Not from unaided human reflection. (5) But from God.—"His sisters, are they not all with us?" (1) How little we know of many persons and things closely related to Jesus. (2) Shall we suppose that his sisters shared the unbelief of his brothers? (Joh 7:5) (3) How may we become dearer to Jesus than his sisters? (Mat 12:50)

Mat 13:58."Because of their unbelief." (1) Unbelief caused the fall of man. (2) Unbelief restricted the benevolent work of the Son of God. (3) Unbelief led most of the Jews to reject him (Joh 1:11, Joh 3:18 f.) (4) Unbelief caused him almost intolerable grief. (Mat 17:17) (5) Oh, that instead of wonderful unbelief, (Mar 6:6) we may all have wonderful faith. (Mat 8:10)

John A. Broadus, Commentary on the Gospel of Matthew (American Baptist Publication Society, 1886) — public domain. Text from a community e-Sword module.

CHAPTER 30

JESUS AGAIN REJECTED AT NAZARETH

Mat 13:54-58, & Mar 6:1-6. “He went out from thence, and came into His own country [i.e., He went from Capernaum to Nazareth]; and His disciples follow Him; and it being the Sabbath, He began to teach in the synagogue; and many, hearing, were astonished, saying, Whence are these things to Him? and what wisdom is given to Him? Such miracles are performed by His hands! Is not this the carpenter, the son of Mary? Is He not the brother of James, Joses, Judas, and Simon? Are not His sisters here with us? And they became offended in Him. And Jesus said to them, A prophet is not without honor except in his own country, among his relatives, and in his own house. And He was not able to do any miracle there, except, laying His hands on a few sick people, He healed them. And He was astonished on account of their unbelief.” Matthew says, “He did not many miracles there on account of their unbelief.” You remember, early in our Lord’s ministry, when He first returned to Nazareth, after receiving the Holy Ghost at the Jordan, and the celestial fire flashing from His eyes, radiating from His countenance, and flaming along His words, interpenetrated the deep-seated carnality in the subterranean chambers of their fallen spirits, burning them intolerably; so they not only reject the truth, but determine to kill the Preacher, superinducing the necessity on His part to turn over humanity to the Divinity or become a martyr at that early day. Now that eighteen months have rolled away, and His mighty works and stupendous revelations have not only filled all Galilee and Judea, but aroused the heathen world from the slumber of four thousand years, turning on Him all eyes; again, actuated by the deep and unutterable love of His native land where He spent nine-tenths of His earthly life, — He comes back, and gives them another chance, only to meet such a rebuff and rejection that He never more came back, but left them to settle the matter at the judgment-bar. While they long listened to the wonderful wisdom which flows spontaneously from His mouth, and remember His mighty works at Capernaum, only forty miles distant, and the resurrection of the widow’s son at Nain, only five miles from their own city; while they were astonished, electrified, and even delighted, they can not survive the remembrance, “This is no one but that young carpenter, reared in our midst; the son of a poor mechanic, without education or any extraordinary opportunities; the brother of James, Joses, Judas, and Simon, whom we know so well; and His sisters are living here with us this day.” What was the consequence? They could not brook these facts. And so “they were offended in Him;” i.e., they went back on Him, and could not acquiesce in the conclusion that He is a mighty prophet, sent down from heaven. N.B. He said He “could not do any miracle at Nazareth on account of their unbelief,” involving the legitimate conclusion that human faith is a necessary condition of God’s mighty work, both in the healing of the body and the salvation of the soul. If He had wrought miracles at Nazareth, doubtless His old acquaintances would have believed on Him; and so it is throughout this wicked world, going at race-horse speed to the bottomless pit, but we can not reverse the Divine order. We must believe in order to receive the mighty works of the Omnipotent Christ in behalf of both soul and body. We should not forget our Savior’s maxim, “A prophet is not without honor except in his own country.” For this reason we have “go” in the Commission, as well as “preach.” We dare not change the Commission, and stay at home. Myriads of holy men and women, called of God to preach the gospel and save souls, paralyze their energies and bury their talents by staying at home.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

13:54-58 That Jesus was rejected at home is part of the ongoing theme of the Messiah’s rejection by his own people (see ch 12; 15:1-20; 16:1-12).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 13:54.[652] Σοφία, wisdom—δυνάμεις, mighty works) supernatural powers: See 1Co 1:24. We ought to be carried forward, by admiration of the teaching and works of our Lord, to a believing (fidelem) recognition of His person; otherwise admiration ends in stupor.

[652] Εἰς τὴν πατρίδα αὐτοῦ) In the same way as He had gone forth into public, in a manner which was clearly “His custom,” at Nazareth, Luk 4:16 : so, having left Capernaum, He returned afresh to Nazareth. It was then that the people of Nazareth said those things which He had foretold in Luk 4:23 they would say. [See Gnomon there: where Beng. explains, “Ye will say,” etc., thus: This feeling, owing to which ye say (Mat 13:22), Is not this Joseph’s Son? will wax stronger, when ye shall hear of my future miracles, which, owing to your unbelief, shall be less numerous among you than others: You will then say, Physician, heal thyself.—ED.]—Harm., l. cit.

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

Mat_13:54. Πατρίδα αὐτοῦ] Nazareth, where His parents lived, and where He had been brought up, Mat_2:23.

πόθεν τούτῳ] τούτῳ is contemptuous (Xen. Anab. iii. 1. 30; Joh_6:42, and frequently), and πόθεν is due to the circumstance that the people knew all about the origin and outward training of Jesus. Joh_7:15; Joh_6:41 f.

καὶ αἱ δυνάμεις] so that in Nazareth also He must not only have taught, but must have performed miracles, although not to the same extent, Mat_13:58.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 13:54 . πατρίδα , in classics fatherland. Here and in parallels evidently = native town, home. Vide Mat 13:56 and Luk 4:16 . συναγωγῇ , singular, not plural, as in Vulgate. One syn. index of size of town (Grotius). ὤστε , with infinitive: tendency and actual result. They were astonished and said: πόθεν … δυνάμεις , wisdom and marvellous works; of the latter they had heard, of the former they had had a sample. Whence? that is the question; not from schools, parentage, family, social environment, or mere surroundings and circumstances of any kind.

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

Men do not only sin of ignorance, but also wittingly and willfully lay stumbling blocks in their own ways, that when God calleth them, they may not obey, and so most plainly destroy and cast away themselves.

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

And when he was come into his own country--that is, Nazareth; as is plain from Mar 6:1. See on Joh 4:43, where also the same phrase occurs. This, according to the majority of Harmonists, was the second of two visits which our Lord paid to Nazareth during His public ministry; but in our view it was His first and only visit to it. See on Mat 4:13; and for the reasons, see Luk 4:16-30.

Whence hath this man this wisdom, and these mighty works?--"these miracles." These surely are not like the questions of people who had asked precisely the same questions before, who from astonishment had proceeded to rage, and in their rage had hurried Him out of the synagogue, and away to the brow of the hill whereon their city was built, to thrust Him down headlong, and who had been foiled even in that object by His passing through the midst of them, and going His way. But see on Luk 4:16, &c.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 54. And when he was come into his own country] Probably Nazareth, where his parents lived, and where he had continued till his thirtieth year, though it appears he had a lodging in Peter's house at Capernaum.

They were astonished] It appears, hence, that our blessed Lord had lived in obscurity all the time above specified; for his countrymen appear not to have heard his doctrines, nor seen his miracles, until now. It is a melancholy truth, that those who should know Christ best are often the most ignorant of himself, the doctrines of his word, and the operations of his Spirit.

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

(54) When he was come into his own country.—The visit to Nazareth, here recorded in almost-identical terms with Mar_6:1-6, has so many points of resemblance with the narrative of Luk_4:16-31 that many critics have supposed it to be a less complete account of the same fact. On this assumption, the narrative must be misplaced in its relation to other facts in one or other of the Gospels. A dislocation of some kind must indeed be admitted in any case, as St. Mark places it after the resurrection of Jairus’s daughter, and makes that event follow the cure of the Gadarene demoniac, and places that on the next day after the first use of parables. We are compelled to admit, as before in the Notes on Mat_8:1, the almost entire absence of any trustworthy notes of chronological sequence, beyond the grouping, in some cases, of a few conspicuous facts. In comparing, however, St. Matthew and St. Mark with St. Luke, there seems no sufficient ground for hastily assuming identity. The third Gospel places the visit which it narrates, at the very beginning of our Lord’s work, and as giving the reason of His removal to Capernaum. Here, there is no outburst of violent enmity such as we find there, but simple amazement. It seems, therefore, more probable that we have here a short account (short and imperfect, it may be, because our Lord went without His disciples) of another effort to bring the men of Nazareth to acknowledge Him, if not as the Christ, at least as a Prophet. The circumstances of the case in St. Matthew’s record suggest another motive as, at least, possible. He had recently, as in Mat_12:48, when His mother and His brethren had come in their eager anxiety to interrupt His work, spoken in words that seemed to repel them to a distance from Him. What if this visit were meant to show that, though as a Prophet He could not brook that interruption, home affections were not dead in Him, that His heart still yearned over His brethren and His townsmen, and that He sought to raise them to a higher life? On comparing the account here with that in St. Luke, it would seem almost certain that there was now a less direct assertion of His claims as the Christ than there had been before—a proclamation of the laws of the kingdom rather than of His own position in it. And so the impression is one of wonder at His wisdom, not of anger or scorn at what He claims to be.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

54. his own country] Nazareth and the neighbourhood.

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.

And they were offended in him,.... It was a stumbling to them, how he came by his wisdom and power; since he had not these things from men of learning, and could not have them from his relatives: and therefore, rather than believe he had them of himself, or from God, they chose to indulge at least a suspicion, that he had them from the devil, and so were offended in him: or this offence was taken at the meanness of his birth, parentage, and education, though without reason; for if without the advantage of an education without human literature, and the instructions of men, he was able to expound the Scriptures, preach such doctrine, and deliver such words of wisdom, and confirm all this by miracles, and mighty works, they ought to have considered him as a divine person, and all this, as a demonstration of it, and of his having a divine mission at least, and of his being raised up by God for extraordinary purposes,

But Jesus said unto them; being unmoved at their offence in him, and contempt of him, which was no other than what he expected:

a prophet is not without honour, save in his own country, and in his own house; which seems to be a proverbial speech in common use, though I have not met with it in Jewish writings; showing, that a prophet, or any teacher, or preacher, generally speaking, is more esteemed among strangers, who have no personal pique, nor prejudices against him, and who judge of him, not by what he has been, but by his present abilities, doctrine, and conduct, than among his countrymen; who are apt to think meanly of him, because familiarly acquainted with him, and knew, if not his vices, yet his infirmities, and envy him any superior degree of honour to them, he has attained unto. I say, generally speaking, for this is not always the case on either side; sometimes a prophet is affronted and abused in strange places, as Christ himself was: and sometimes is received with esteem and applause among his countrymen, relations, and acquaintance; but this is rare and uncommon; the proverb respects what is usually and ordinarily done, and the truth of it is easy to be observed.

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

54 And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works?

Ver. 54. And when he was come into his own country] Which naturally draws our hearts to it by a kind of magnetic power and property. {a} Egypt was but a miserable home to Moses, and yet his heart hangs after it, while he lived in Midian; and therefore, in reference to it, he calls his eldest son Gershom, or a stranger there, to wit, where he now was, Exo 2:22. Patriam quisque amat, non quia pulchram, sed quia suam, saith Seneca. Bishep Jewel, when he first began to preach, chose there first to break the bread of life where he first had breathed the breath of life.

Insomuch that they were astonished] It’s a lamentable thing that men should hear, rejoice, and wonder at the word, and for matter of practice leave it where they found it. And yet what more ordinary? Men look round about a minister; and though they cannot but admire his doctrine, yet, if they can find ever a hole in his coat through which to slip out, as here, be it but the meanness of his birth, or the unsightliness of his person, or the letsomness of his delivery, &c., it is enough.

{a} Nescio qua natale solum dulcedine cunctos

Ducit, et immemores non sinit esse sui. Ovid.

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.

Into his own country - That is, into Nazareth. Mark, who has also recorded this Mar 6:1-6, says that it took place on the Sabbath. It was common for our Saviour to speak in the synagogues. Any Jew had a fight to address the people, if called on by the minister; and our Saviour often availed himself of the right to instruct the people and declare his doctrines. See Mat 4:23.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

54. Into his own country — To Nazareth, the home of his childhood; in distinction from Capernaum, the residence of his manhood.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 54-58. Unbelief manifested in Jesus" own country, i.e. Nazareth. Parallel passage: Mar_6:1-6. In Luk_4:16-30 we have also an account of a scene at Nazareth; but the occasion was almost certainly a different one from that described here. His account, however, seems to have been modified in form from the better known narrative found in the Framework, and used in Matthew and Mark.

And when he was come into his own country (eiv thda autou); i.e. Nazareth. (Mat_2:23) In Luk_4:23 the phrase is used with express contrast to Capernaum. In Joh_4:44 it is, as it seems, used in a special sense of Judaea, even though it comes in a saying that is almost identical with our ver. 57 (see Bishop Westcott). He taught them in their synagogue. His teaching appears to have spread over at least a few days (edidasken). Insomuch that they were astonished, (Mat_7:28, Mat_7:29) and said, Whence (poyen). And so again in ver. 56. The sentence might in itself express an earnest desire to know the origin of our Lord. But the fact that they were "offended in him" (ver. 57) shows that their language was due. not so much to inquiry as to astonishment, which may in some cases be the first stage of inquiry, (Mat_9:33 Mat_12:23) or may, as here, be checked from further development. Knowing his family, and despising it, they treated him merely as a curiosity, and never thought of submitting themselves to him. Hath this Man this wisdom. Which they had just heard. And these mighty works? These is not expressed in the Greek, nor necessarily implied. Perhaps he had already performed some of the few miracles that he wrought there (ver. 58), or possibly his townsfolk referred to what they had heard of his miracles elsewhere.

Vers. 54-58. The Lord"s preaching at Nazareth.

I His visit.

1. It was his own country. He had lived there nearly thirty years, from infancy to manhood. It was but a small place; every one knew him; some had been his schoolfellows, some friends of the family, some had bought their ploughs and yokes at the carpenter"s shop. He had been absent a long time. During that absence the unknown village carpenter had become the most conspicuous figure in the Holy Land. The Nazarenes had wondered as they heard of his mighty works and the strange influence of his teaching. They must have felt some natural pride in the eminence of their countryman. But their admiration was mingled with unworthy feelings jealousy, envy. Holiness is not always popular. Ungodly men feel it as a rebuke to themselves; they hate it.

2. His teaching there. He went to the synagogue, as he was wont. The Lord always attended public worship. In this, as in all things, he is our Example. It was known that he would be there. The Nazarenes flocked to hear him. Their motives were different, but all were drawn by eager desire to listen to the great Preacher. We cannot tell for certain whether this visit, recorded also in St. Mark, is to be regarded as identical with that described in Luk_4:16-30. We only know that the congregation was filled with astonishment now, as they were on that occasion. The Lord"s words were words of deep and holy wisdom. "Never man spake as this Man." They had been told of his wisdom; now they heard it themselves, and they wondered greatly.

II THE FEELINGS OF THE NAZARENES.

1. Their talk. They whispered together about the Lord"s humble origin.

(1) He was the Son, they thought, of the carpenter Joseph, whom they remembered so well the good man now gone to his reward; the son of David, but yet the village carpenter. The Nazarenes forgot his royal descent; they forgot the higher nobility of goodness which had distinguished him; they thought only of his humble occupation. He was a carpenter, they said, only a carpenter; and this Preacher who spoke with such authority was, they supposed, the carpenter"s Son. Mary was his mother. They knew her well; she lived long among them.

(2) There were brothers, too, and sisters; children, probably, of Joseph by a former marriage, brought up with the Lord, older than he which, perhaps, may serve to explain their assumption of authority. (Mat_12:46 Mar_3:21, 31Jo 7:3, 4) It is a thought of deep interest that the blessed Lord had lived with brothers and sisters in family life. He felt its joys and its troubles; the sweetness of affection, and at times, perhaps, the vexations of jarring wills; for brothers and sisters were not, as he was, sinless anti without spot. His brethren, we know, did not yet believe in him. We wonder how the sisters regarded his exalted holiness, his perfect purity, his tender love. Holy Scripture has hidden from us the details of our Lord"s domestic life; but it is sweet to think that he lived as we have lived, and to regard him as our Example in all the varied relations of family life.

2. Their rejection of the Lord. They were offended in him. Their previous knowledge of him, of his early life among them, of his occupation, of his family, was a stumbling block to them. They could not get over it. They stumbled and fell. Yet his life had been an example of unparalleled innocence and holiness. They had loved him in his holy childhood, when he increased in wisdom and stature, and in favour with God and man. But they could not receive "the carpenter"s Son" as the Messiah. Let us learn not to despise the poor, the lowly; let no Christian dare to look down on honest trade. The Lord Christ was once a carpenter. The humble in earthly rank may be very high in holiness, first in the kingdom of heaven.

III HIS DEPARTURE.

1. His view of their conduct. A prophet is not without honour. A prophet, a true man who speaks for God, who speaks in simplicity and earnestness, out of the abundance of his heart, such a man is not without honor. He is honoured of God, and, sooner or later, he is honoured of men; not always in his lifetime, but at last, when death raises him above the petty jealousies of life, men will own that there hath been a prophet among them, and will render him that meed of honour which perhaps in his lifetime they kept from him. But he is not always, not commonly, honoured in his own country and in his own house. Men do not envy those very high above them in rank and wealth, or those far removed from them in any way. They envy most those who are nearest to them in place, in time, in circumstances. It is so now; it was so in our Saviour"s case. His fellow countrymen held him not in honour. His brethren did not believe in him. If we suffer from the envy of others, let us think of him. He was despised and rejected. We may well be content if the disciple is as his Master. And oh, let us drive envy out of own hearts. It kept the Nazarenes from Christ; it keeps men from Christ now. The envious cannot know him who is love.

2. His presence was not blessed to them. "He did not many mighty works there because of their unbelief." He was there, the Saviour, the mighty Son of God, but his presence brought little blessing. It was not the mere bodily presence of the Christ that saved and blessed. "He could there do no mighty work," says St. Mark, "save that he laid. his hands on a few sick folk, and healed them." The Lord"s miracles of healing were not mere displays of power; they had a spiritual meaning. Faith was required in the recipient. He does not exercise his power arbitrarily; it is directed by his wise and holy will. A few had faith, those few he healed. The unbelieving derived no benefit from his visit. How earnestly we should pray, "Lord, increase our faith"!

LESSONS.

1. Never despise men because of their humble origin; it is a sinful thing in the Christian, whose King was called "the carpenter"s Son.

2. Honour God"s saints; to honour them is to honour God, whose servants they are.

3. Flee from envy; it kills the soul.

4. Be very careful to use all the means of grace! do not drive Christ away by unbelief and hardness of heart.

Vers. 54-58. "The carpenter"s Son.

Jesus returns to Nazareth after having taught and wrought miracles in many places, and follows his usual method of preaching even in the synagogue of this town of his boyhood. Of all fields of labour this is the most difficult, and we cannot be surprised that the result is disappointing. The one thing that all hearers think of is the well known homely up bringing of the great Prophet, and their familiar knowledge of this is enough to destroy the influence of his words and works.

I THE FACT. Jesus was a carpenter"s Son; St. Mark tells us that he was himself a carpenter, (Mar_6:3) and it is not to be supposed that he would have lived for thirty years in the humble Nazareth home without ever contributing to its maintenance.

1. Jesus was a complete Man. He was not a mere appearance of man. He took on him man"s life and its toil.

2. Jesus belonged to the artisan class. He was so truly human, so large in his sympathies, that we cannot connect any class prejudices with him. He would not side unfairly with labour against capital, any more than he would with capital against labour. Still, if there is one class which beyond all others we may be sure he does not forget or misunderstand, it is that of handicraftsmen. Working men should claim Christ as one of themselves.

3. He was trained in a secular calling. He was not brought up in a monastery; he did not spend his time in s church. His school was the carpenter"s workshop. Among the shavings and sawdust his thoughts rose to heaven and the redemption of man. A wholesome secular training is a help and not a hindrance to the spiritual life.

II HOW IT WAS REGARDED.

1. Jesus was judged by his circumstances. Other grounds of judgment were not wanting. The people of Nazareth listened to the wonderful teaching of Christ, and it astonished them. Yet they only turn to the well known external facts in coming to a conclusion about the Teacher. They seem to be attempting to dispel what they regard as the glamour of his words by the bard, common circumstances that are familiar to them. Thus men will judge by the outside, by the earthly, by the conventional.

2. Jesus was rejected where he was best known. He was judged by his circumstances and his family, all familiar to the Nazareth townsfolk. Perhaps the character of his relatives was not such as to inspire great respect; but we have no hint of this. Social inferiority and familiar homeliness were enough. Therefore we do not lose much by not having seen Jesus in his earthly life.

III THE UNHAPPY RESULTS. Nazareth suffered for its rejection of the one Man who has since given eternal fame to the hitherto obscure Galilaean town. The sick went unhealed. A chill fog of unbelief crept over the community and quenched the gracious curative influences of the Saviour. Unbelief is a fatal hindrance to the work of Christ. It is not that he is offended and will not help. It is that the very possibility of aid is cut off. Christ"s miracle working was dependent on the faith of its subjects, and when they were unbelieving he simply could not heal. "According to thy faith be it unto thee" was a common remark. Spiritually, Christ cannot save those who do not trust him, though he desires to save all, and this is the simple explanation of the miserable fact that all are not saved. Faith is not an artificial condition. It is the link of connection with Christ. If this link is missing we cannot have living relationship with him. W.F.A.

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

Whence hath HE - Many texts are not understood, for want of knowing the proper emphasis; and others are utterly misunderstood, by placing the emphasis wrong. To prevent this in some measure, the emphatical words are here printed in capital letters. Mark vi, 1; Luke iv, 16, 22.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

J. W. McGarvey's The Fourfold Gospel [LX. Jesus Visits Nazareth].

LX. JESUS VISITS NAZARETH AND IS REJECTED. aMATT. XIII. 54-58; bMARK VI. 1-6; cLUKE IV. 16-31.

b1 And he went out from thence [from Capernaum]; and he cometh { aAnd coming binto his own country; and his disciples follow him. c16 And he came to Nazareth, where he had been brought up [As to this city, see Mar_1:39, Mar_3:1, Mar_3:2). For comment on this usage of the synagogue see Isa_61:1, Isa_61:2; but the quotation embraces other lines from Isaiah.] where it was written, 18 The Spirit of the Lord is upon me, Because he anointed me to preach good tidings to the poor [Anointing was the method by which prophets, priests, and kings were consecrated or set apart to their several offices. This prophecy says that the Holy Spirit came upon Jesus because he was appointed to do [358] a work of divine helpfulness]: He hath sent me to preach release to the captives, And recovering of sight to the blind, To set at liberty them that are bruised, 19 To proclaim the acceptable year of the Lord. [The prophecy set forth in physical terms what Jesus should perform in both the physical and spiritual realms. The prophecy closes with a reference to the jubilee year, which, being a time of liberation, forgiveness, and fresh starts, was a type of Christ's ministry and kingdom.] 20 And he closed the book, and gave it back to the attendant [This officer corresponded to our sexton. Part of this duty was to take charge of the synagogue rolls], and sat down [Reader and congregation both stood during the reading; then, usually, both sat down to hear the passage explained. They stood out of reverence for God's word]: and the eyes of all in the synagogue were fastened on him. [They had heard of his miracles, and were curious to see what he would say and do.] 21 And he began to say unto them, To-day hath this scripture been fulfilled in your ears. 22 And all bare him witness, and wondered at the words of grace which proceeded out of his mouth [The word grace refers rather to the manner than to the matter. The speech of Jesus flowed easily, and gracefully]: a54 And he taught bbegan to teach athem in their bthe synagogue: ainsomuch that bmany hearing him were astonished, aand said, bsaying, Whence hath this man these things? athis wisdom, and these might works? band, What is the wisdom that is given unto this man, and what mean such mighty works wrought by his hands? [They admitted his marvelous teaching and miraculous works, but were at a loss to account for them because their extreme familiarity with his humanity made it hard for them to believe in his divinity, by which alone his actions would be rightly explained. Twice in the early part of his ministry Jesus had been at Cana, within a few miles of Nazareth, and turning away from it had gone down to Capernaum. He did not call upon his townsmen to believe in him or his divine mission until [359] the evidences were so full that they could not deny them.] 3 Is not this the carpenter, cJoseph's son? athe carpenter's son? bthe son of Mary, and brother of James, and Joses, and Judas, and Simon? ais not his mother called Mary? and his brethren, James, and Joseph, and Simon, and Judas? 56 And his sisters, are they not all bhere with us? [They brought forth every item of trade and relationship by which they could confirm themselves in their conviction that he was simply a human being like themselves. The question as to his identity, however, suggests that he may have been absent from Nazareth some little time. As to Jesus' kindred, see 1Ki_17:8-16, and the second at 2Ki_5:1-14. Palestine was filled with poor people even in times of plenty, so there must have been large numbers of hungry people during the long-continued period of famine. There has always been a large number of lepers in the land, and surely if any disease ought to prompt a man to lay aside his prejudices that he might obtain healing it was leprosy; but as Nazareth was now rejecting Jesus, so their ancestors had despised the two mighty prophets. Not one of all the hungry would have received bread from Elijah by an act of faith, nor did one of all the lepers ask healing from Elisha.] 28 And they were all filled with wrath in the synagogue, as they heard these things [The Nazarenes were jealous enough of the claims of Jesus when put in their most modest dress; but when Jesus placed himself alongside Elijah and Elisha, and likened his hearers to widows for want, and lepers for uncleanness, they were ready to dash him to pieces]; 29 and they rose up, and cast him forth out of the city, and led him [they evidently had hold of him] unto the brow of the hill whereon their city was built, that they might throw him down headlong. [Near the eastern end of Nazareth there is a cavern in the rock which forms a precipice down which, if a man were hurled, he would be killed. At the western end there is a perpendicular cliff about forty feet high, with a naked floor of rock at the bottom. To which place they led Jesus we can not decide.] 30 But he passing through the midst of them [361] went his way. [A simple statement of a marvelous fact. Miracles are not explained in the Bible.] b5 And he could there do no mighty work, a58 And he did not many mighty works there because of their unbelief. bsave that he laid his hands upon a few sick folk, and healed them. 6 And he marvelled because of their unbelief. [As to this statement that Jesus felt surprised, see page 273. "It should also be borne in mind," says Canon Cook, "that surprise at the obtuseness and unreasonableness of sin is constantly attributed to God by the prophets." The statement, therefore, is perfectly consonant with the divinity of Jesus.] c31 And he came down to Capernaum, a city of Galilee. [We have followed the chronology of Mark, according to which Jesus had already been living in Capernaum for some time. Luke tells of the rejection early in his narrative, and adds this line to show that from the earlier days of his ministry Jesus made Capernaum his headquarters.]

[FFG 358-362]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

General Information:

This is the beginning of a new part of the story that runs through Matthew 17:27, where Matthew tells of continued opposition to Jesus' ministry and teaching about the kingdom of heaven. Here, the people of Jesus' home town reject him.

his own region

"his hometown." This refers to the town of Nazareth, where Jesus grew up. (See: Assumed Knowledge and Implicit Information)

in their synagogue

The pronoun "their" is referring to the people of the region.

they were astonished

"they were amazed"

Where does this man get his wisdom and these miracles from?

The people believed that Jesus was just an ordinary man. They use this question to express their amazement that he was so wise and was able to do miracles. AT: "How can an ordinary man like this be so wise and do such great miracles?" or "It is strange that he is able to speak with such wisdom and do these miracles!" (See: Assumed Knowledge and Implicit Information and Rhetorical Question)

Is not this man the carpenter's son? Is not his mother called Mary? Are not his brothers James, Joseph, Simon, and Judas? Are not all his sisters with us?

The crowd uses these questions to express their belief that they know who Jesus is and that he is just an ordinary man. AT: "He is just the son of a carpenter. We know his mother Mary, and his brothers James, Joseph, Simon, and Judas. And all his sisters are with us, too." (See: Rhetorical Question)

the carpenter's son

A carpenter is someone who makes things with wood or stone. If "carpenter" is not known, "builder" can be used.

Where did he get all these things?

The crowd uses this question to show their understanding that Jesus must have gotten his abilities from somewhere. They were probably expressing their doubt that he got his abilities from God. AT: "He must have gotten his ability to do these things from somewhere!" or "We do not know where he got these abilities!" (See: Rhetorical Question)

all these things

This refers to Jesus' wisdom and ability to do miracles.

translationWords

Jesus

synagogue

amazed

wise

miracle

Mary

James (brother of Jesus)

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

54. τὴν πατρίδα αὐτοῦ. Nazareth and the neighbourhood.

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.

54.] τὴν πατ. αὐ., viz. Nazareth. Perhaps the proceedings of ch. 8:18-9:34 are to be inserted between these two verses. In Mar 4:35, the stilling of the storm and voyage to the Gadarenes are bound to the above parables by what appears a distinct note of sequence: ἐν ἐκείνῃ τῇ ἡμέρᾳ ὀψίας γενομένης: for we can hardly interpret ὀψ. γεν. on any other hypothesis than that ἐν ἐκ. τ. ἡμ. means ‘on the same day.’ The teaching was on the Sabbath (Mark).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

54. The editor left Mk at 4:34. Having already inserted 4:35, 5:48, he comes to 6:1-6a which he now borrows.

(E) He departed thence, and came into His native town, and was teaching in their synagogue, so that they were astonished, and said, Whence hath this man this wisdom, and these miracles?] Mk. has: “And He went forth thence, and cometh into His native town; and His disciples follow Him. And when the Sabbath came, He began to teach in the synagogue. And the multitude (οἱ πολλοί) hearing were astonished, saying, Whence hath this man these things? And what is this wisdom which is given to Him, and the miracles such as happen through His hands?

μετῆρεν ἐκεῖθεν] μετῆρεν occurs again in 19:1 for Mk.’s ἔρχεται, here for Mk.’s ἐξῆλθεν. ἐκεῖθεν in Mk. refers to the house of Jairus; here, to the house of Mat 13:36.—εἰς τὴν πατρίδα αὐτοῦ] in Mk. apparently means Nazara, cf. Mar 1:9, and so, no doubt, in Mat 2:23.—ἐλθών] Mt. as usual avoids Mk.’s hist. pres. ἔρχεται, and omits καὶ ἀκολουθοῦσιν οἱ μαθηταὶ αὐτοῦ as unnecessary, since the disciples are not mentioned in the incident that follows, and καὶ γενομένου σαββάτου as unnecessary, since no further reference is made to the sabbath.—ἐδίδασκεν] Mt. avoids Mk.’s ἤρξατο, as often.—πόθεν τούτῳ ἡ σοφία αὕτη] Mt., as often, dovetails together two clauses of Mk., see Introduction, p. xxiv; but in this case compensates by repeating the phrase in the next verse but one in a slightly different form, πόθεν οὖν τούτῳ ταῦτα πάντα.—καὶ αἱ δυνάμεις] Mt. omits Mk.’s τοιαῦται διὰ τῶν χειρῶν αὐτοῦ γενόμεναι as otiose.

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