53When Jesus had finished these parables, he departed from there.54Coming into his own country, he taught them in their synagogue, so that they were astonished, and said, “Where did this man get this wisdom, and these mighty works?55Isn’t this the carpenter’s son? Isn’t his mother called Mary, and his brothers, James, Joses, Simon, and Judas?56Aren’t all of his sisters with us? Where then did this man get all of these things?”57They were offended by him. But Jesus said to them, “A prophet is not without honor, except in his own country, and in his own house.”
58He didn’t do many mighty works there because of their unbelief.
53 When Jesus had finished these parables, he departed from there.
54 Coming into his own country, he taught them in their synagogue, so that they were astonished, and said, “Where did this man get this wisdom, and these mighty works?
55 Isn’t this the carpenter’s son? Isn’t his mother called Mary, and his brothers, James, Joses, Simon, and Judas?
56 Aren’t all of his sisters with us? Where then did this man get all of these things?”
57 They were offended by him. But Jesus said to them, “A prophet is not without honor, except in his own country, and in his own house.”
58 He didn’t do many mighty works there because of their unbelief.
TYNDALETyndale New Testament (1534)
53 And it came to passe when Iesus had finisshed these similitudes that he departed thece
54 and came in to his awne countre and taught them in their synagoges in so moche that they were astonyed and sayde: whence cometh all this wysdome and power vnto him?
55 Is not this the carpeters sonne? Is not his mother called Mary? and his brethren be called Iames and Ioses and Simon and Iudas?
56 And are not his susters all here with vs? Whence hath he all these thynge.
57 And they were offended by him. The Iesus sayd to the a Prophet is not with out honoure save in hys awne countre and amonge his awne kynne.
58 And he dyd not many miracles there for there vnbelefes sake.
Show all 3 translations
GNVGeneva Bible (1599)
53 And it came to passe, that when Iesus had ended these parables, he departed thence,
54 And came into his owne countrey, and taught them in their Synagogue, so that they were astonied, and saide, Whence commeth this wisdome and great woorkes vnto this man?
55 Is not this the carpenters sonne? Is not his mother called Marie, and his brethren Iames and Ioses, and Simon and Iudas?
56 And are not his sisters all with vs? Whence then hath he all these things?
57 And they were offended with him. Then Iesus said to them, A Prophet is not without honour, saue in his owne countrey, and in his owne house.
58 And he did not many great woorkes there, for their vnbeliefes sake.
Mark 6:5-6(v58)He could do no mighty work there, except that he laid his hands on a few sick people, and healed them. He marveled because of their…
John 4:44(v57)For Jesus himself testified that a prophet has no honor in his own country.
Mark 6:3(vv55, 57)Isn’t this the carpenter, the son of Mary, and brother of James, Joses, Judah, and Simon? Aren’t his sisters here with us?” They were…
John 6:42(vv55, 57)They said, “Isn’t this Jesus, the son of Joseph, whose father and mother we know? How then does he say, ‘I have come down out of heaven?’ ”
Romans 11:20(v58)True; by their unbelief they were broken off, and you stand by your faith. Don’t be conceited, but fear;
Show all 46 cross-references
Luke 4:24(v57)He said, “Most certainly I tell you, no prophet is acceptable in his hometown.
Matthew 11:6(v57)Blessed is he who finds no occasion for stumbling in me.”
Hebrews 3:12-19(v58)Beware, brothers, lest perhaps there might be in any one of you an evil heart of unbelief, in falling away from the living God; but exhort…
Luke 3:23(v55)Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli,
Matthew 7:28(vv53–54)When Jesus had finished saying these things, the multitudes were astonished at his teaching,
Isaiah 53:3(v57)He was despised and rejected by men, a man of suffering and acquainted with disease. He was despised as one from whom men hide their face;…
John 7:15-16(v54)The Jews therefore marveled, saying, “How does this man know letters, having never been educated?” Jesus therefore answered them, “My…
Isaiah 49:7(vv55, 57)Yahweh, the Redeemer of Israel, and his Holy One, says to him whom man despises, to him whom the nation abhors, to a servant of rulers:…
Mark 6:1-6(v54)He went out from there. He came into his own country, and his disciples followed him. When the Sabbath had come, he began to teach in the…
John 6:61(v57)But Jesus knowing in himself that his disciples murmured at this, said to them, “Does this cause you to stumble?
Psalms 22:22(v54)I will declare your name to my brothers. Among the assembly, I will praise you.
Isaiah 8:14(v57)He will be a sanctuary, but for both houses of Israel, he will be a stumbling stone and a rock that makes them fall. For the people of…
Matthew 2:23(v54)and came and lived in a city called Nazareth; that it might be fulfilled which was spoken through the prophets that he will be called a…
Matthew 4:23(v54)Jesus went about in all Galilee, teaching in their synagogues, preaching the Good News of the Kingdom, and healing every disease and every…
Mark 15:47–16:1(v55)Mary Magdalene and Mary, the mother of Joses, saw where he was laid. When the Sabbath was past, Mary Magdalene, and Mary the mother of…
Luke 2:34-35(v57)and Simeon blessed them, and said to Mary, his mother, “Behold, this child is set for the falling and the rising of many in Israel, and for…
Luke 4:16-30(v54)He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to…
Luke 4:22(v55)All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, “Isn’t this Joseph’s son?”
Luke 4:25-29(v58)But truly I tell you, there were many widows in Israel in the days of Elijah, when the sky was shut up three years and six months, when a…
Luke 7:23(v57)Blessed is he who finds no occasion for stumbling in me.”
Acts 7:51-52(v57)“You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. Which of the…
1 Corinthians 1:23-28(v57)but we preach Christ crucified: a stumbling block to Jews, and foolishness to Greeks, but to those who are called, both Jews and Greeks,…
Psalms 40:9-10(v54)I have proclaimed glad news of righteousness in the great assembly. Behold, I will not seal my lips, Yahweh, you know. I have not hidden…
Luke 24:10(v55)Now they were Mary Magdalene, Joanna, and Mary the mother of James. The other women with them told these things to the apostles.
John 1:11(v54)He came to his own, and those who were his own didn’t receive him.
John 19:25(v55)But standing by Jesus’ cross were his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene.
Acts 4:13(v54)Now when they saw the boldness of Peter and John, and had perceived that they were unlearned and ignorant men, they marveled. They…
Acts 13:46(v54)Paul and Barnabas spoke out boldly, and said, “It was necessary that God’s word should be spoken to you first. Since indeed you thrust it…
Acts 28:17-28(v54)After three days Paul called together those who were the leaders of the Jews. When they had come together, he said to them, “I, brothers,…
Galatians 1:19(v55)But of the other apostles I saw no one except James, the Lord’s brother.
Isaiah 53:2-3(v55)For he grew up before him as a tender plant, and as a root out of dry ground. He has no good looks or majesty. When we see him, there is no…
Matthew 27:56(v55)Among them were Mary Magdalene, Mary the mother of James and Joses, and the mother of the sons of Zebedee.
Mark 4:33-35(v53)With many such parables he spoke the word to them, as they were able to hear it. Without a parable he didn’t speak to them; but privately…
Mark 15:40(v55)There were also women watching from afar, among whom were both Mary Magdalene, and Mary the mother of James the less and of Joses, and…
Luke 2:5-7(v55)to enroll himself with Mary, who was pledged to be married to him as wife, being pregnant. While they were there, the day had come for her…
Acts 3:22-23(v57)For Moses indeed said to the fathers, ‘The Lord God will raise up a prophet for you from among your brothers, like me. You shall listen to…
Acts 7:37-39(v57)This is that Moses, who said to the children of Israel, ‘The Lord our God will raise up a prophet for you from among your brothers, like…
Psalms 22:6(v55)But I am a worm, and no man; a reproach of men, and despised by the people.
Matthew 1:18-20(v55)Now the birth of Jesus Christ was like this: After his mother, Mary, was engaged to Joseph, before they came together, she was found…
Mark 6:14(v57)King Herod heard this, for his name had become known, and he said, “John the Baptizer has risen from the dead, and therefore these powers…
Luke 1:27(v55)to a virgin pledged to be married to a man whose name was Joseph, of David’s house. The virgin’s name was Mary.
46 distinct cross-references across this passage (50 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (28 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn v54Men do not only sin of ignorance, but also…
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.
John Trapp1656 · Public DomainOn vv53–5853 And it came to pass, that when Jesus…
53 And it came to pass, that when Jesus had finished these parables, he departed thence.
Ver. 53. He departed thence] As wanting, and yet waiting, the next opportunity to glorify God, and edify others. Ministers may hence learn, after their hardest labour, not to be weary of well doing, but to be instant (or to stand close to their work) in season and out of season, even then when that good word of God, that seasons all things, to some seems unseasonable. {a} Si decimus quisque, si unus persuasus fuerit, ad consolationem abunde sufficit, as Chrysostom hath it. Say but the tithe of our hearers be persuaded, say but some one of them, it is sufficient encouragement. But what if not one? yet our labour is not in vain in the Lord. The physician is both thanked and paid, though the patient recover not. And "though Israel be not gathered (as here Christ’s countrymen would not be reclaimed), yet I shall be glorious (saith he by his servant Isaiah) in the eyes of the Lord, and my God shall be my strength," Isa 49:5.
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{a} (επιστηθι) 2Ti 4:2. Dic importunus, Tu vis errare, Tu vi, perire, ego nolo. Aug.
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.
Matthew Poole1685 · Public DomainOn vv53, 55, 58Mark relates this passage, Mar 6:1-4. Our Lord went…
Mark relates this passage, Mar 6:1-4. Our Lord went up and down preaching the gospel: he having preached unto the people in the former parables, now he departeth from the seaside, where he preached as before,
into his own country, most interpreters judge Nazareth; he was born in Bethlehem, but we read little or nothing of any time he spent there afterward. Nazareth was the place where he was brought up, and therefore he was called Jesus of Nazareth. There he preached in the synagogue, or in the synagogues of Galilee. Mark addeth, on the sabbath day.
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Insomuch that they were astonished: it is not said they repented, or believed, but they admired at him, and were astonished.
And said, Whence hath this man this wisdom, and these mighty works? That is, a power to do these mighty works. Mark saith, Whence hath this man these things? and what wisdom is this that is given unto him, that even such mighty works are wrought by his hands? Astonishment and admiration flow from ignorance, and are no indications of any spiritual saving work upon men’s hearts: we shall see that these Jews, notwithstanding their astonishment, are by and by scandalized, and offended at Christ.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt1703 · Public DomainOn vv53, 58Observe here, 1. Christ’s tender and compassionate regard to…
Observe here, 1. Christ’s tender and compassionate regard to his own countrymen, the people of Galilee and Nazareth: he preached to them in their synagogue.
2. The effect which his doctrine had upon them: They were astonished at it, but not converted by it; they admired, but did not believe.
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3. The cause of their rejecting Christ’s ministry was the meanness of his person, the contemptableness of his outward condition, the poverty of his relations: is not this the carpenter’s son? Mar 6:3. He is called the carpenter; whence the fathers concluded, that our Saviour during the time of his obscure privacy, wrought at the trade of Joseph his reputed father; and Justin Martyr says he made ploughs and yokes. Sure we are, our Lord spent no time in idleness, though we are not certain how he employed his time before he entered upon his public minstry.
Note, That the poverty and meanness of Christ’s condition was that which multitudes stumbled at; and which kept many, yea most, from believing on him. None but a spiritual eye can discern beauty in an humble Saviour: Is not this the son of the carpenter?
2. That it is no impediment to, or hindrance of, our faith, that we never saw Christ’s person in the flesh, nor knew his parentage and education; for here are his own countrymen, who daily saw his person, heard his doctrine, and were witnesses of his holy conversation, yet instead of believing in him they were offended at him.
Our Saviour tells them, he doth not wonder that so many of his own countrymen, to whom he had been so familiarly known, did despise his person, and reject his doctrine; a prophet generally has least esteem where he has been brought up; because, perhaps the follies of his childhood, and indecencies of his youth, are remembered and reported to his disparagement.
Learn, 1. That there is a real tribute of honour due and payable to every prophet, or faithful minister of Jesus Christ.
2. That the ministers of Christ, for the most part, have least honour from their own countrymen, to whom they are best known.
3. That although it be so, yet this may not be through their own fault, for Christ was so amongst us.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry1710 · Public DomainOn v53We have here Christ in his own country. He…
We have here Christ in his own country. He went about doing good, yet left not any place till he had finished his testimony there at that time. His own countrymen had rejected him once, yet he came to them again. Note, Christ does not take refusers at their first word, but repeats his offers to those who have often repulsed them. In this, as in other things, Christ was like his brethren; he had a natural affection to his own country; Patriam quisque amat, non quia pulchram, sed quia suam - Every one loves his country, not because it is beautiful, but because it is his own. Seneca. His treatment this time was much the same as before, scornful and spiteful. Observe,
I. How they expressed their contempt of him. When he taught them in their synagogue, they were astonished; not that they were taken with his preaching, or admired his doctrine in itself, but only that it should be his; looking upon him as unlikely to be such a teacher. Two things they upbraided him with.
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1. His want of academical education. They owned that he had wisdom, and did mighty works; but the question was, Whence he had them: for they knew that he was not brought up at the feet of the rabbin: he had never been at the university, nor taken his degree, nor was called of men, Rabbi, Rabbi. Note, Mean and prejudiced spirits are apt to judge of men by their education, and to enquire more into their rise than into their reasons. "Whence has this man these mighty works? Did he come honestly by them? Has he not been studying the black art?" Thus they turned that against him which was really for him; for if they had not been wilfully blind, they must have concluded him to be divinely assisted and commissioned, who without the help of education gave such proofs of extraordinary wisdom and power.
2. The meanness and poverty of his relations, Mat 13:55, Mat 13:56.
(1.) They upbraid him with his father. Is not this the carpenter's son? Yes, it is true he was reputed so: and what harm in that? No disparagement to him to be the son of an honest tradesman. They remember not (though they might have known it) that this carpenter was of the house of David (Luk 1:27), a son of David (Mat 1:20); though a carpenter, yet a person of honour. Those who are willing to pick quarrels will overlook that which is worthy and deserving, and fasten upon that only which seems mean. Some sordid spirits regard no branch, no not the Branch from the stem of Jesse (Isa 11:1), if it be not the top branch.
(2.) They upbraid him with his mother; and what quarrel have they with her? Why, truly, his mother is called Mary, and that was a very common name, and they all knew her, and knew her to be an ordinary person; she was called Mary, not Queen Mary, nor Lady Mary, nor so much as Mistress Mary, but plain Mary; and this is turned to his reproach, as if men had nothing to be valued by but foreign extraction, noble birth, or splendid titles; poor things to measure worth by.
(3.) They upbraid him with his brethren, whose names they knew, and had them ready enough to serve this turn; James, and Joses, and Simon, and Judas, good men but poor men, and therefore despised; and Christ for their sakes. These brethren, it is probable, were Joseph's children by a former wife; or whatever their relation was to him, they seem to have been brought up with him in the same family. And therefore of the calling of three of these, who were of the twelve, to that honour (James, Simon, and Jude, the same with Thaddeus), we read not particularly, because they needed not such an express call into acquaintance with Christ who had been the companions of his youth.
(4.) His sisters too are all with us; they should therefore have loved him and respected him the more, because he was one of themselves, but therefore they despised him. They were offended in him: they stumbled at these stumbling-stones, for he was set for a sign that should be spoken against, Luk 2:34; Isa 8:14.
II. See how he resented this contempt, Mat 13:57, Mat 13:58.
1. It did not trouble his heart. It appears he was not much concerned at it; he despised the shame, Heb 12:2. Instead of aggravating the affront, or expressing an offence at it, or returning such an answer to their foolish suggestions as they deserved, he mildly imputes it to the common humour of the children of men, to undervalue excellences that are cheap, and common, and home-bred. It is usually so. A prophet is not without honour, save in his own country. Note, (1.) Prophets should have honour paid them, and commonly have; men of God are great men, and men of honour, and challenge respect. It is strange indeed if prophets have not honour. (2.) Notwithstanding this, they are commonly least regarded and reverenced in their own country, nay, and sometimes are most envied. Familiarity breeds contempt.
2. It did for the present (to speak with reverence), in effect, tie his hands: He did not many mighty works there, because of their unbelief. Note, Unbelief is the great obstruction to Christ's favours. All things are in general possible to God (Mat 19:26), but then it is to him that believes as to the particulars, Mar 9:23. The gospel is the power of God unto salvation, but then it is to every one that believes, Rom 1:16. So that if mighty works be not wrought in us, it is not for want of power or grace in Christ, but for want of faith in us. By grace ye are saved, and that is a mighty work, but it is through faith, Eph 2:8.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv53–55And his sisters,.... Whose names, according to Epiphanius (b),…
And his sisters,.... Whose names, according to Epiphanius (b), were Mary and Salome; whom he supposes were the daughters of Joseph, by a former wife; but rather of Alphaeus or Cleophas,
Are they not all with us? Lived in the same town with them, were well known by them, and familiar with them,
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Whence then hath this man all these things? His wisdom and his mighty works; for since he had not them from any of their schools, and nurseries of learning, from their learned doctors and wise men; and could not have received them from his parents, and near relations, they could not devise from whence he should have them,
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv53, 54, 55, 57, 58He departed thence - He crossed the lake from…
He departed thence - He crossed the lake from Capernaum: and came once more into his own country - Nazareth: but with no better success than he had had there before.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv54, 55, 57, 58Verse 54. And when he was come into his…
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.
Joseph Benson1811 · Public DomainOn vv53, 56, 58Mat 13:53-55. When Jesus had finished these parables —…
Mat 13:53-55. When Jesus had finished these parables — Namely, those last mentioned, delivered in the house, which he added to the others spoken before in public; he departed thence, (see Mar 6:1,) and came once more into his own country — Namely, Nazareth: but with no better success than he had had there before: for though he preached in their synagogue with such wisdom and eloquence that they were astonished, and also performed some miracles, yet the Nazarenes were not disposed to believe on him, taking offence at the poverty and meanness of his family and relations. They said, therefore, Whence hath this man this wisdom, and these mighty works? — Whence? certainly from above, for you yourselves acknowledge that they are too extraordinary to be ascribed to a poor uneducated man. Is not this the carpenter’s son? — In Mark it is, Is not this the carpenter, the son of Mary? — Although the word, ο τεκτων, rendered carpenter, may mean one that works either in wood, iron, or stone, yet it is probable that a carpenter, properly so called, is here intended. Accordingly Justin Martyr tells us that Jesus, before he entered on his public ministry, was employed in this occupation: and the ancient Christians were all of the same opinion. The Jewish canons required that all parents should teach their children some trade; and, probably, the poverty of the family engaged Christ, while he was at home with Joseph, to work at his. What an additional proof is this of the humiliation of the blessed Redeemer for our sakes! The four persons here mentioned and termed the brethren of Christ, it appears, were his cousins, the sons of his mother’s sister, the wife of Cleophas, or Alpheus. By James is meant James the Less, whom St. Paul calls the Lord’s brother, Gal 1:19. Joses, or Joseph, (for the name is the same,) is the only son of the virgin’s sister, who never was an apostle. Simon is the same who is called the Canaanite, or Zelotes, to distinguish him from Simon Peter. And Judas, or Jude, is the author of the epistle that goes under that name: wherein he is styled the brother of James.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv54, 55, 57, 58Into his own country - That is, into Nazareth.…
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.
Haydock's Catholic Bible Commentary1859 · Public DomainOn v55Is not this the carpenter’s son?[1] I find carpenter…
Is not this the carpenter’s son?[1] I find carpenter in all translations, though the Greek word signifies, in general, a workman or craftsman. The Latin is also a general word, which of itself signifies no more a carpenter than a smith. But the common belief of the faithful is, that St. Joseph was a carpenter, which may be confirmed by what Theodoret relates (lib. iii. Hist. chap. xviii.) of one Libanius, under Julian the apostate, who asking scornfully of a holy man, what the carpenter’s son was doing at that time? the holy man made him this smart reply, that he was making a coffin for Julian; who was killed not long after. (Witham) --- O! how truly astonishing is the stupidity of the Nazareans! They wonder whence wisdom itself possesses wisdom, and virtue itself virtue. The reason is evident: they only considered him as the son of a carpenter. (St. Jerome) --- Was not David the son of an husbandman, and Amos a shepherd? They should then have honoured our Lord, when they heard him speak in this manner. What wonderful mildness in Christ! Though calumniated and reviled, he still answers with the greatest humility and charity, a prophet is not without honour, save in his own country. (ver. 57.) (St. John Chrysostom in St. Thomas Aquinas) --- His brethren. These were the children of Mary, the wife of Cleophas, sister of our blessed Lady; (Matthew xxviii. 56. John xix. 25.) and therefore, according to the usual style of the Scripture, they were called brethren, that is, near relations to our Saviour. (Challoner)
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[BIBLIOGRAPHY]
Fabri filius. Greek: tou tektonos, artificis. St. Hilary (Can. or cap. xiv. in Matt. p. 678. Ed. Ben.) thought that St. Joseph wrought with fire and iron. We find in a manner the same in St. Ambrose Lib. iii. in Luc. in initio. p. 52. See also St. Chrysologus, Serm. xlviii. St. Justin (Dialogo cum Tryphone, p.69) says, Christ made aratra and juga; and in the Greek edition, (Parisiis, an. 1551, p. 93) Greek: arotra kai zuga. Theodoret, (lib. iii. Hist. chap. xviii, p. 656) Sandalipam fabricat, Greek: glossokomon ... kataskeuazei.
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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures1864 · Public DomainOn v53Christ Manifests Himself as the High Priest in his…
THIRD SECTION
Christ Manifests Himself as the High Priest in his Sufferings; Being Rejected—(a.) By his own City Nazareth
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Mat_13:53-58 (Mar_6:1-6; Luk_4:14-30)
53 And it came to pass, that45 when Jesus had finished these parables [of the kingdom of heaven], he departed thence. 54And when he was come [having come, ἐλθών] into his own country,46 he taught them in their synagogue, insomuch [so] that they were astonished, and said, Whence hath this man this wisdom, and these mighty works [the miracles]?4755Is not this the carpenter’s son? is not his mother called Mary? and his brethren 56[brothers],48 James, and Joses [Joseph],49 and Simon, and Judas? And his sisters, are they not all with us? Whence then hath this man all these things? 57And they were offended in [at] him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house. 58And he did not many mighty works [miracles] there because of their unbelief.
EXEGETICAL AND CRITICAL
According to Schleiermacher and many others, the passage before us is identical with Luk_4:16. But this view is controverted by Wieseler, Ewald, and Meyer. The opinion of Schleiermacher is, however, supported by the fact, that in both passages the people of Nazareth are described as putting the question: Is not this the carpenter’s son, or the son of Joseph? and that in both cases the Saviour replies that a prophet is not without honor, etc. But the chronological arrangement seems to be rightly given by Luke, as his narrative fully accounts for the removal of Jesus to Capernaum. Matthew indeed furnishes different details as to the time and circumstances of this occurrence ( Mat_13:53-54). But we would suggest as probable, that the Lord may, after His controversy with the Pharisees, have retired for a time with His disciples into the mountains and to Nazareth. This may explain the introduction of this narrative. When recording the stay at Nazareth, Matthew, in his usual pragmatic method, also relates some events which had formerly taken place there. At the same time, it will be observed that the Evangelist only states the great outlines of this conflict of Jesus with His fellow-citizens, without repeating the details connected with it.
Mat_13:54. His own city.—On the situation of Nazareth, and the meaning of the word, comp. the Exegetical Notes on Mat_2:23.
Whence hath this man?—τούτψ. By way of contempt, as if they were inquiring what schools He had attended while in their city.
Mat_13:55. The carpenter’s son.—The word τέκτων (artifex), faber lignarius in the widest sense (carpenter, wright, etc.).
[The occupation of a carpenter was always regarded as an honorable and respectable employment; hence this question was not a question of contempt, but of surprise. The Nazarenes regarded Jesus not as their inferior, but themselves as His equals, and doubted only His claim to superiority, which was forced upon
them by His wisdom and miracles. It is the same natural surprise which is always felt if an old acquaintance meets his former humble associates with a distinguished rank or reputation as a scholar, or artist, or statesman, or merchant-prince.—P. S.]
A prophet.—A fact of experience—exculpatory in its general bearing, but condemnatory in its special application in this instance.
Mat_13:58. He did not many miracles.—Mark: “He could there do no mighty works;” i. e., He found them not prepared to receive, and therefore would not as He could not. The latter expression indicates not a want of power, but the moral limits which Himself imposed on the exercise of His power. However, it also implies that we are not to regard these displays of Christ’s power as merely the manifestations of absolute might.
Mar_15:40. James the Less, Joses, their mother Mary.
Joh_19:25. (Mary the wife of Cleophas.) The Apostles.
Mat_10:3. James (the son of Alphæus or Cleophas).Simon Zelotes.Lebbeus (Thaddeus) (or Judas, the brother of James. Luk_6:16).Act_1:13. James, the son of Alphæus.Simon Zelotes.Judas, the brother of James.From the above we conclude:
(1) That three brothers of the Lord bore the names of James, Simon, andJudas;
That three Apostles also bore the names of James, Simon, and Judas:
(2) That James, the brother of the Lord, had a brother called Joses [Joseph];
That the Apostle James, the son of Alphæus, had a brother called Joses:
(3) That the father of the Apostle James the Less bore the name of Alphæus;
That the father of Joses, the son of Mary, bore the name of Alphæus:
(4) That the Apostle Judas had a brother called James;
That Judas, the brother of Jesus, had a brother called James:
(5) That the wife of Clopas or Cleophas was called Mary, and that she was the mother of James and Joses.
(6) Hence that
Cleophas was the father of James and Joses;
Cleophas was the father of the Apostle James;
Cleophas was the father of Judas, the brother of James.
(7) Besides, we have Simon, Brother of the Lord; Brother of James (brother of the Lord); Apostle of the Lord.
Manifestly, then, the brothers of the Lord and the Apostles whom we have just named are identical. The relationship existing between them was probably as follows: Clopas (Cleophas), or Alphæus, was a brother of Joseph, the foster-father of Jesus (Eusebius, Mat_3:11). It is a mistake to suppose that Mary the wife of Cleophas was the sister of the mother of the Lord.51 Alphæus probably died early [?], and Joseph [the poor carpenter?] adopted his family [of at least six children? and this, when their mother was still living, Joh_19:25?—P. S.]; so that the cousins of Jesus became His adopted brothers, and in the eye of the law were treated as His brothers. Probably they were older than Jesus, and hence appear to have interfered on several occasions with His work. Although at an early period they were in the faith, some time elapsed before they attained to full obedience. Besides these sons, Alphæus seems also to have left daughters [?].
The idea that the Apostles James the Less and Judas were different from the brothers of the Lord, originated among the Judæo-Christian sect of the Ebionites. The oldest Catholic tradition, on the contrary, has always regarded them as identical (Hegesippus, Clement of Alexandria, Origen).52 For further particulars, see my article Jakobus in Herzog’s Real Encyclop. [vol. vi., p. 406 sqq. Comp. also Alford on Mat_13:55; Dr. Mill: On the Brethren of our Lord (quoted by Alford and Wordsworth, as defending the cousin-theory), and Sam. S. Andrews: The Life of our Lord, N. Y., 1863, p. 104 sqq.—P. S.]
[Note on the Brothers of Jesus.—After a renewed investigation of this difficult exegetical and historical problem, I beg leave to differ from the cousin-theory, even in the modified form so plausibly defended by Dr. Lange here and elsewhere. I shall present as clearly and concisely as I can the principal exegetical data in the case, on which the right conclusion must be based. For a fuller treatment I refer to my monograph on James (Berlin, 1842), where the whole subject is discussed exegetically and historically, with special reference to James the brother of the Lord and his relation to James the Less. (Compare also my History of the Apostolic Church p. 378, and the notes in previous parts of this Commentary, on Mat_1:25; Mat_12:46-47; Mat_13:55 above.)
1. The brothers of Jesus, four in number, and bearing the names Jacob or James, Joseph (or Joses), Simon, and Jude, are mentioned with or without their names, fourteen or fifteen times in the N. T. (not ten times, as Alford in loc. says), twice in connection with sisters (whose number and names are not recorded), viz., twelve times in the Gospels, Mat_12:46-47; Mat_13:55-56 (ἀδελφοί and ἀδελφοί); Mar_3:31-32; Mar_6:3 (here the sisters are likewise introduced); Luk_8:19-20; Joh_7:3; Joh_7:5; Joh_7:10;—once in the Act_1:14;—and once by St. Paul, 1Co_9:5, to which must be added Gal_1:19, where James of Jerusalem is called “the brother of the Lord .” Besides, the Saviour Himself speaks several times of His brothers (brethren), but apparently in a wider sense of the term, Mat_12:48-50; Mar_3:33-35; Mat_28:10; Joh_20:17.
In the former fourteen or fifteen passages it is agreed on all hands that the term brothers must be taken more or less literally of natural affinity, and not metaphorically or spiritually, in which sense all Christians are brethren. The question is only, whether the term means brothers proper, or cousins, according to a somewhat wider usage of the Hebrew אָח.
2. The exegetical or grammatical (though not perhaps the dogmatical) a priori presumption is undoubtedly in favor of the usual meaning of the word, the more so since no parallel case of a wider meaning of ἀδελφός (except the well-known and always apparent metaphorical, which is out of the question in our case), can be quoted from the New Testament. Even the Hebrew אָח is used only twice in a wider sense, and then only extended to nephew (not to cousin), viz., Gen_13:8; Gen_14:16; of Abraham and Lot, who was his brother’s son (Gen 11:27, 31), and Gen_29:12; Gen_29:15, of Laban and Jacob his sister’s son (comp. Mat_13:13). Here there can be no mistake. The cases are therefore not strictly parallel with ours.
3. There is no mention anywhere of cousins or kinsmen of Jesus according to the flesh; and yet the term ἀνεψιός, consobrinus, cousin, is well known to the N. T. vocabulary (compare Col_4:10, where Mark is called a cousin of Barnabas); so also the more exact term υἱὸς τῆς ἀδελφῆς, sister’s son (comp. Act_23:26, of Paul’s cousin in Jerusalem); and the more general term συγγενής, kinsman, relative, occurs not less than eleven times (Mar_6:4; Luk_1:36; Luk_1:58; Luk_2:44; Luk_14:12; Luk_21:16; Joh_18:26; Act_10:24; Rom_9:3; Rom_16:7; Rom_16:11; Rom_16:21).
Now, if the brothers of Jesus were merely His cousins (either sons of a sister of Mary, as is generally assumed, or of a brother of Joseph, as Dr. Lange maintains), the question may well be asked: Why did the sacred historians not in a single instance call them by their right name, ἀνεψιοί, or υἱοὶ τῆς ἀδελφῆς τῆς Μαρίας, or τοῦ ἀδελφοῦ τοῦ Ἰωσήφ, or at least more generally συγγενεῖς?53 By doing this they would have at once prevented all future confusion among commentators: while by uniformly using the term ἀδελφοί, without the least intimation of a wider meaning, they certainly suggest to every unbiased reader the impression that real brothers are intended.
4. In all the passages where brothers and sisters of Jesus are mentioned, except in John 7 (where they are represented in conflict with the Lord), and 1 Corinthians 9 (which was written probably after the death of Mary), they appear in close connection with Him and His mother Mary as being under her care and direction, and as forming one family. This is certainly surprising and unaccountable, if they were cousins. Why do they never appear in connection with their own supposed mother, Mary the wife of Clopas (or Alphæus), who was living all the time, and stood under the cross (Mat_27:56; Joh_19:25), and at the sepulchre (Mat_27:61)?
Lange calls to his aid the double hypothesis of an early death of Clopas (whom he assumes to have been the brother of Joseph54), and the adoption of his children by the parents of Jesus, so that they became legally His brothers and sisters. But this adoption, if true, could not destroy their relation to their natural mother, Mary, who was still living, and one of the most faithful female followers of Christ. Besides, both the assumption of the early death of Clopas and the adoption of his children by Joseph, is without the shadow of either exegetical or traditionary evidence, and is made extremely improbable by the fact of the poverty of the holy family, who could not in justice to themselves and to their own Son adopt at least half a dozen children at once (four sons and two or more daughters), especially when their own mother was still living at the time. We would have to assume that the mother likewise, after the death of her husband, lived with the holy family. But would she have given up in this case, or under any circumstances, the claim and title to, and the maternal care of, her own children? Certainly not. The more we esteem this devoted disciple, who attended the Saviour to the cross and the sepulchre (Mat_27:56; Mat_27:61; Joh_19:25), the less we can think her capable of such an unmotherly and unwomanly act.
5. There is no intimation anywhere in the New Testament, either by direct assertion or by implication (unless it be the disputed passage on James, in Gal_1:19), that the brothers of Christ, or any of them, were of the number of the twelve Apostles. This is a mere inference from certain facts and combinations, which we shall consider afterward, viz., the identity of three names, James, Simon and Judas, who occur among the brothers of Christ and among the Apostles, and the fact that a certain Mary, supposed to be an aunt of Jesus, was the mother of James and Joses (but she is never called the mother of James, Joseph, Simon, and Jude), and with the fact of the eminent, Apostle-like position of James, the brother of the Lord, in the church at Jerusalem.
6. On the contrary, the brothers of Jesus are mentioned after the Apostles, and thus distinguished from them. In Act_1:13-14, Luke first enumerates the eleven by name, and then adds: “These all [the Apostles] continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with His brethren.” Here they seem to form a distinct class with their mother, next to the Apostles. So also 1Co_9:5 : οἱ λοιποὶ ἀπόστολοι καὶ οἱ ἀδελφοὶ τοῦ Κυρίου. Such distinct mention of the brothers after the Apostles was not justified if three of the four, as is assumed by the cousin theory, were themselves Apostles; consequently, only one remained to make a separate class. The narrative, Mat_12:46-50, likewise implies that the brothers of Jesus who stood without, seeking to speak with Him, were distinct from the disciples (Matthew 13:69), who always surrounded Him.
7. More than this: before the resurrection of Christ, His brothers are represented in the Gospel of John, in Mat_7:3-10, long after the call of the Apostles, as unbelievers, who endeavored to embarrass the Saviour and to throw difficulties in His way. This makes it morally impossible to identify them with the Apostles. Even if only one or two of the four had been among the twelve at that time, John could not have made the unqualified remark: “Neither did His brethren (brothers) believe in Him” (Mat_7:5); for faith is the very first condition of the apostolate. Nor would Christ in this case have said to them: “My time has not yet come; but your time is always ready; the world cannot hate you; but Me it hateth” ( Mat_13:6-7); nor would He have separated from them in His journey to Jerusalem. It will not do here to weaken the force of πιστεύειν, and to reduce their unbelief to a mere temporary wavering and uncertainty. The case of Peter, Mat_16:23, and that of Thomas, Joh_20:25, are by no means parallel. The whole attitude of the brothers of Christ, as viewed by Christ and described by John, is entirely inconsistent with that of an apostle. It is an attitude not of enemies, it is true, but of doubtful, dissatisfied friends, who assume an air of superiority, and presume to suggest to Him a worldly and ambitious policy. After the resurrection they are expressly mentioned among the believers, but as a distinct class with Mary, next to the Apostles.
All these considerations strongly urge the conclusion that the brothers of Christ were real brothers, according to the flesh, i. e., either later sons of Mary and Joseph, or sons of Joseph by a former marriage (more of this below), unless there are very serious difficulties in the way, which make this conclusion either critically, or morally, or religiously impossible.
Let us now approach these difficulties.
8. There are serious but no insurmountable objections to the conclusion just stated.
(a) The first objection is the identity in name of three of these brothers with three of the Apostles, viz., James, Simon, and Jude.55 But it should be remembered that these were among the most common Jewish names. Josephus mentions no less than twenty-one Simons, seventeen Joses’s, and sixteen Judes. Why could there not be two or three persons of the same name in the apostolic Church? We have at all events two James’s, two Simons, and two Judes among the twelve Apostles. This difficulty is more than counterbalanced by the opposite difficulty of two sisters with the same name.
(b) The second objection, likewise of a critical and exegetical character, is derived from Gal_1:19 : “But other of the Apostles saw I none, save (εἰ μή) James, the Lord’s brother.” Here James, who was one of the brothers of Jesus, seems to be included among the Apostles, and this must have been James of Alphæus, or James the Less.56 But the passage bears the exactly opposite interpretation, if after εἰ μή we supply simply: εῖδον, and not εῖδον τὸν ἀπόστολον, viz.: “I saw none other of the Apostles (besides Peter, Mat_13:18), but only (I saw) James, the Lord’s brother.” This interpretation is very old,57 and is defended by some of the highest grammatical authorities of our age.58 I think with Meyer 59 that James is here distinguished from the twelve to whom Peter belonged, and yet at the same time mentioned with the Apostles in a wider sense of the term. In other words, he is represented as a man who, on account of his close natural relationship to Christ, and of his weight of character and piety, enjoyed an apostolic dignity and authority among the strict Jewish Christians. He was the acknowledged head and leader of this branch and the first bishop of Jerusalem, where he permanently resided and died, while the apostles proper were not fixed in a particular diocese, but traveling missionaries, with the whole world for their field of labor. That this was precisely the position of James is evident from various passages in the Acts, in the epistle to the Galatians, from Josephus, Hegesippus, and the traditions of the Eastern Church.”60
(c) The third objection is of a moral character, and derived from the consideration that Christ on the cross could not have commended His mother to the care of John if she had other sons (Joh_19:26-27). “But why,” we may ask with Andrews,61 “if James and Judas were Apostles and His cousins, sons of her sister and long inmates of her family, and it was a question of kinship, did He not commend her to their care? “The difficulty then remains, and must be solved on other grounds. The brothers of Jesus at that time, as appears from John 7, were not yet full believers in Christ, although they must have been converted soon after the resurrection (Act_1:14). Moreover, John was the most intimate bosom friend of the Saviour, and could better sympathize with Mary, and comfort her in this peculiar trial than any human being. If the modern interpretation of Joh_19:25 be correct, as it probably is, Salome (not Mary, wife of Clopas) was a sister of Christ’s mother, consequently John His cousin. But we would not urge this as an additional reason of the commendation, which must be based on a deeper spiritual affinity and sympathy.
(d) The fourth objection is religious and dogmatical, arising from the pious or superstitious belief in the perpetual virginity of Mary, and the apparent impropriety of the birth of any later descendants of the house of David after the birth of the Messiah. The perpetual virginity of the mother of our Saviour is an article of faith in the Greek and Roman Church; it is taught also in a few of the older Protestant symbols,62 and held to this day by many evangelical divines. Bishop Pearson says that the Church of God in all ages has maintained that Mary continued in the same virginity,63 Olshausen takes the same view, and Lange, though the latter only as far as offspring is concerned. Dr. Jos. Addison Alexander, a Presbyterian, who will not be accused of any sympathy with Romanism, says with apparent approbation: “Multitudes of Protestant divines and others, independently of all creeds and confessions, have believed, or rather felt, that the selection of a woman to be the mother of the Lord, carries with it as a necessary implication that no others could sustain the same relation to her; and that the selection of a virgin still more necessarily implied that she was to continue so; for if there be nothing in the birth of younger children inconsistent with her maternal relation to the Saviour, why should there be any such repugnance in the birth of older children likewise? … The same feeling which revolts from one hypothesis in some, revolts from both hypotheses in both.”64
A doctrine or feeling so old and widely spread must be treated with proper regard and delicacy. But it should be observed:
In the first place, that these doctrinal objections hold only against the view that the brothers of Christ were younger children of Mary, not against the other alternative left, that they were older children of Joseph by a former marriage.
Secondly, the virginity of Mary can be made an article of faith only as far as it is connected with the mystery of the supernatural conception and the absolute freedom of Christ from hereditary as well as actual sin. But neither His nor her honor require the perpetual virginity after His birth, unless there be something impure and unholy in the marriage relation itself. The latter we cannot admit, since God instituted marriage in the state of innocence in Paradise, and St. Paul compares it to the most sacred relation existing, the union of Christ with His Church.
Thirdly, the Apostles and Evangelists, who are certainly much safer guides in all matters of faith and religious feeling than even fathers and reformers, seem to have had no such feeling of repugnance to a real marriage between Joseph and Mary, since they not only frequently mention brothers and sisters of Christ, without any intimation of an unusual or indefinite sense of the word, but Matthew and Luke (Mat_2:7) call Christ the first-born son of Mary, and Matthew moreover says (Mat_1:25), that Joseph knew not Mary, i. e., did not cohabit with her as man and wife, till she had brought forth her first-born son. I admit that neither πρωτότοκος nor ἕως οὗ are conclusive in favor of subsequent cohabitation and offspring, but they naturally look that way, especially in a retrospective historical narrative, and in connection with the subsequent frequent mention of the brothers and sisters of Christ by the same writers. At all events, we are warranted to say that those terms could not have been used by the Evangelists if they had regarded legitimate cohabitation as essentially profane, or in any way degrading to Joseph and His mother. The Old Testament, it is well known, nowhere sustains the ascetic Romish views on the superior merits of celibacy, and represents children as the greatest blessing, and sterility as a curse or misfortune.
Finally, it may be regarded as another proof of the true and full humanity and the condescending love of our Saviour, if He shared the common trials of family life in all its forms, and moved a brother among brothers and sisters, that “He might be touched with a feeling of our infirmities.” This last consideration, however, has its full weight if we adopt Dr. Lange’s modification of the cousin-hypothesis, viz., the formal adoption of Christ’s cousins into the holy family.
9. It remains to be seen whether the cousin-theory is more free from difficulties. This theory is comparatively late and cannot be traced beyond the time of Jerome in the fourth century,65 but has since been adopted by the whole Latin Church, and by the older Protestant divines, who, however, paid very little critical attention to this question.66 Jerome’s view did not obtain credit and currency without an undue weight of dogmatical considerations connected with the perpetual virginity of Mary and the superior sanctity of celibacy (as is very evident from Jerome’s violent work against Helvidius). It has moreover to contend with all the facts presented under No. 1–7, which are as many arguments against it. And finally it has to call to its aid two assumptions, which are at least very doubtful, and give the theory an intricate and complicated character. These assumptions are:
(a) That Mary, the mother of James and Joses (Mat_27:56; Mar_15:40), was a sister of the Virgin Mary, and that consequently her children were cousins of Jesus. But who ever heard of two sisters bearing the same name without any additional one by which to distinguish them? Then, the only passage on which the alleged relationship of the two Marys is based, Joh_19:25, admits of a different and more probable explanation, by which the term “His mother’s sister” is applied to Salome,67 who stood certainly under the cross (see Mat_27:56; Mar_15:40), and could not well be passed by in silence by her own son, St. John, while he, with his accustomed modesty and delicacy, omitted her name, and intimated her presence by bringing out her relation to Mary.
(b) That Clopas, or Cleophas, the husband of Mary, the supposed sister of the Virgin Mary, is the same with Alphæuns, the father of James, the younger Apostle of that name, who is called Ἰάκωβος ὁ τοῦ Ἀλφαίου (Mat_10:3; Mar_2:14; Mar_3:18; Luk_6:15; Act_1:13). But this, though not improbable, and supported by the testimony of Papias, is at least not certain. Besides, Matthew (or Levi) was also a son of Alpbæus, Mar_2:14, and if Ἰον̓δας Ἰακάβου, and Simeon, two of the twelve, were likewise among the brothers of Christ, we would have four Apostles, of whom it is said in John 7 that they did not believe. Finally, Mary, it should be remembered, is called the mother of James and Joses only, but never the mother of Simon and Jude, the other two brothers of Jesus, and both of them supposed to have been Apostles, which Joses was not. It is nowhere intimated that she had more sons than two, or any daughters at all; and even from her two sons, one, Joses, must be exempt from being a namesake, since Joseph, and not Joses, according to the correct reading, in Mat_13:55, is the second brother of Christ.
Dr. Lange, it is true, avoids some of these difficulties by giving up the sisterhood of the two Marys, and assuming in its place the brotherhood of Clopas, or Alphæus, and Joseph,68 as the basis of the cousinship of their sons, and calling to his aid the additional hypothesis of the early death of Alphæus and the adoption of his children into the holy family,—but all this without a shadow of exegetical proof. The absence of all allusion in the Evangelists to Mary, the real and still living mother of these children, when they are collectively mentioned, is a surprising fact, which speaks as strongly against Lange’s hypothesis as against the older and usual form of the cousin-theory.
10. We conclude, therefore, that the strict grammatical explanation of the term brothers and sisters of Christ, though not without difficulties, is still far more easy and natural than the explanation which makes them mere cousins.
But from the exegetical data of the New Testament we are still at liberty to choose between two views:
(a) The brothers of Jesus were younger children of Joseph and Mary, and hence His uterine brothers, though in fact only half-brothers, since He had no human father, and was conceived by the Holy Spirit overshadowing the Blessed Virgin. This view may be supported by the ἕως and the πρωτότοκος in Mat_1:25 and Luk_2:7, and has been adopted by Tertullian, Helvidius, and many modern Protestant divines of Germany, as Herder, Neander, Winer, Meyer, Wieseler, Rothe, Stier, and by a few English divines, Alford (on Mat_13:55), T. W. Farrar (in W. Smith’s Dictionary of the Bible, vol. i., p. 231), and, though not decidedly, by Andrews (Life of our Lord, p. 114). This view of the case is the most natural, and would probably be taken by a majority of commentators, if it were not from the scruples arising from the long and widely cherished doctrine of the perpetual virginity of Mary. Once clearly and fully established on the testimony of Scripture and history, this theory would give a powerful polemical weapon into the hands of Protestants, and destroy by one fatal blow one of the strongest pillars of Romish Mariology and Mariolatry, and the ascetic overestimate of the state of celibacy. But the case is by no means so clear at the present state of the controversy that we could avail ourselves of this advantage; and Protestants themselves, as already remarked, differ in their views, or feelings, or tastes, concerning the perpetual virginity of Mary.
(b) The brothers of Jesus were older sons of Joseph from a former marriage, and thus in the eyes of the law and before the world, though not by blood, brothers and sisters of Christ. This view has the doctrinal advantage of leaving the perpetual virginity of Mary untouched. It seems, moreover, to have been the oldest, and was held not only among the Ebionites, and in the pseudo-apostolical constitution, but by several early fathers, as Origen, Eusebius (who calls James of Jerusalem a “son of Joseph,” but nowhere of Mary), Gregory of Nyssa, Cyril of Alexandria, Epiphanius (who even mentions the supposed order of birth of the four sons and two daughters), Hilary, Ambrose, etc.69 It is equally consistent with the Scripture data on the subject as the other alternative, and in some respects even more so. For it agrees better with the apparent difference of age between Joseph (who early disappears in the gospel history) and Mary, and especially with the patronizing and presumptuous air of the brothers of Christ, when they sought an interview with Him at a particular crisis (Mat_12:46), and when they boldly dared to suggest to Him a more expeditious and ostentatious Messianic policy (Joh_7:3-10). This is at least more readily explained, if they were older according to the flesh; while on the other theory some of them must have been almost too young to figure so prominently in the gospel history. It is true, they are nowhere called sons of Joseph;70 but neither are they called sons of Mary. The reason in both cases must be found in the fact, that Christ is the great central figure in the Gospels, round which all others move. On the other hand, however, it is difficult to believe that God should have selected an old widower with at least six children, as the husband of the mother of Christ. And the old tradition on which this view rests, may itself be explained as an attempt to escape the force of scriptural statements against the cherished belief in the perpetual virginity of Mary.—P. S.]
DOCTRINAL AND ETHICAL
1. In this narrative the Evangelist sets before us the circumstances under which the sufferings of our High Priest were introduced—by successive rejections of His person and claims. This in all probability induced him to relate in this connection that Christ was rejected even in His own city. But the historian drops a veil over the particulars and circumstances of His rejection. Nazareth adjoined Matthew’s native city, and, perhaps, lay even within the district of his home.
2. On the fact that our Lord had no uterine brothers or sisters, comp. my Leben Jesu, Mat_2:1, p. 139 sqq. To our mind, there seems nothing offensive in the idea, that Joseph and Mary lived on conjugal terms;71 but it appears to us inconceivable that the mother of Jesus should afterward have given birth to other children. Besides, the brothers of the Lord are introduced as speaking and acting like persons who claim to have more enlarged experience than Jesus, or, as we infer, as His seniors.
HOMILETICAL AND PRACTICAL
The question: “Is not this the carpenter’s son?” or prejudice.—How the people of Nazareth condemned themselves, while imagining that they judged Jesus.—How they unconsciously verified the exclamation of Nathanael: “Can any good thing come out of Nazareth?”—How every prejudice against Christianity contains the germ of its own condemnation. For, 1. it evidences a want of proper faith, (a) in the power of God, (b) in humanity, (c) in the miracles of history, (d) in the deeper recesses of our own inner life; 2. and yet even prejudice must confess that the wisdom and the works of Christ are most mysterious and inexplicable. Hence such persons readily have recourse to lying and hostile criticisms.—The offence of the people of Nazareth on account of the humble origin of the Lord, a picture of all other offences in Him. 1. An offence, (a) in His terrestrial state and existence; (b) in His human lowliness; (c) in His brothers and sisters with their human weaknesses. 2. Yet an offence which will leave us self-condemned, since it implies an admission of His wisdom and of His deeds. 3. A most fatal offence, since unbelief deprives us of the blessings of Christ’s wondrous works.—The saying of Christ, “A prophet is not without honor, save in his own country, and in his own home:” 1. As an extenuation; 2. as a reproof.—Jesus rejected by His own city.—The rejection of Jesus in Nazareth a prelude to His rejection by the people.—Nazareth, so poor, yet casting out the Lord of glory: 1. Nazareth in Galilee; 2. the land of Judea so poor; 3. the earth so poor.—The inmost characteristic of unbelief is, that it implies contempt of our own being and higher nature.—Whenever we read that the Lord “could not do,” or else that He “knew not,” the circumstances connected with it show that it was not from weakness or ignorance, but that His infinite power and wisdom were controlled and limited by supreme love and faithfulness.—How the King gradually merged into the High Priest.
[Matt. Henry:
Mat_13:58. Unbelief is the great obstruction to Christ’s favor.—If mighty works are not wrought in us, it is not for want of power or grace in Christ, but for want of faith in us.—P. S.]
Starke:—Canstein: Jesus is in truth the son of the carpenter; but of that Carpenter who made heaven and earth.—Ungrounded prejudices are too often obstacles in the way of faith, Joh_7:40-42.—Jerome: Naturale prop modum est cives civibus in videre.—Homines familiaria con’emnere, peregrina exosculari et in admiratione ac pretio habere solent.72
Gerlach:—Carnal men look at the outward appearance; and this state of mind repels them from the Son of God, appearing in the form of a servant.
Heubner:—Jesus does not force His love or His blessings upon us.—Pride brings its own punishment. (Of this, history furnishes ample confirmation.)
Footnotes:
[45] Mat_13:53.—[That is an unnecessary interpolation placed before when in Cranmer’s and James’s versions, or before he departed by Tyndale and the Geneva Bible, and is omitted by Wiclif, the N. T. of Rheims, also by Conant in his work on Matthew, but restored before he departed, in the revised Vers. of the Am. Bible Union.—P. S.]
[46] Mat_13:54.—[Lange, as also de Wette, Ewald, and others, translate πατρίδα here: Vaterstadt, paternal (maternal) town, for Vaterland (Luther), fatherland. Nazareth is meant as the residence of his mother and reputed father. Euthym. Zigab.: λέγει τὴν Ναζαρὲτ, ὡς πατριδα τῆς μητρὸς αὐτοῦ καὶ τοῦ νομιζομένου πατρὸς αὐτοῦ, καὶ ὠς τραφεὶς ἐς αὐτῇ.—P. S.]
[47] Mat_13:54.—[Αἱδυνάμεις, de Wette: die Wunder; Lange: die Wunderkräfte; Ewald: die Heilsmächte, Comp. the note on Mat_11:20, p. 210. The definite article here is more emphatic than the demonstrative pronoun of the E. V.—P. S.]
[48] Mat_13:55.—[Comp. my note on Mat_12:46, p. 231.—P. S.]
[49] Mat_13:55.—B., C, and several translations read Ἰωσήφ. So Lachmann, Tischendorf. Many uncial MSS. D., E., F., G., etc., Ἰωάννης;—K., L., etc., Ἰωσῆς. In the parallel passage of Mark the reading Joses is by far better supported than Joseph. According to Lightfoot the Talmudists write יוֹסֵי for יוֹסֵף. Perhaps the person in question was called by both names already in the apostolic age. [Dr. Lange, in his German translation, retains Joses from the received text. But Joseph is undoubtedly the true reading according to the ancient authorities, including Cod. Sinaiticus, and is adopted also by Meyer, Tregelles, Alford Conant. The reading has some bearing on the question concerning the brothers of Christ. For if Ἰωσήφ be the true reading, there remains but one brother of Christ, viz. James, of the same name with one of the two sons of Mary, the wife of Alphæus (supposed to be the same with Cleophas), Mat_27:56 (“Mary the mother of James and Joses”); and this argues against the view defended by Dr. Lange, that the brothers of Christ were merely his cousins. See below.—P. S.]
[50](Or rather Joseph. See the critical note above.—P. S.]
[51]Comp. Wieseler in the Studien und Kritiken for 1840. p. Matt 648: “There stood by the cross of Jesus His mother, and the sister of His mother—i. e. , Salome—, Mary the wife of Cleophas, and Mary Magdalene.” Joh_19:25. Comp. Mar_15:40; Mat_27:56.
[52][But it must be added, that the oldest tradition, including the most distinguished Greek and Latin fathers, as Origen, Gregory of Nyssa, Cyril of Alexandria, Epiphanius, Hilary, and Ambrose, regarded the brothers of Christ as sons of Joseph by a former marriage. See the passages in full in my book on James, p. 80 sqq.—P. S.]
[53]Hegesippus (ap. Euseb. H. E. Mat_4:22) speaks of cousins of Christ, calling Simeon, the successor of James in Jerusalem: ἀνεφιὸν τοῦ Κυρίου δεύτερος.
[54]Hegesippus (in Eusebius’ H. E. iii. 11) asserts that Clopas was the brother of Joseph. Lange denies that Mary, the wife of Clopas, was the sister of the Virgin Mary. But Lichtenstein (Lebensgeschichte des Herrn, Erlangen, 1856, p. 124) assumes, that the two brothers, Joseph and Clopas, married two sisters, both named Mary. Clopas dying, Joseph took his wife and her children into his family. Schneckenburger reverses the hypothesis and assumes that Mary, after the early death of Joseph, moved to the household of her sister, the wife of Clopas.
[55]Dr. Lange, in his article Jakobus in Herzog’s Encycl., vol. vi., p. 412, calls this die Unhaltbarkeit einer dreinamigen Doppelgängerlinie in dem apostolischen Kreise, and afterward eine unerhörte swei- bis vierfache Doppelgängerei.
[56]So Schneckenburger on the Epistle of James, and all the commentators on Galatians who adopt the cousin-hypothesis, also Ellicott ad Gal_1:19, who, however, does not enter into a discussion of the general question.
[57]Victorinus, in his Commentary in loc., says: “Paul disclaims James as an apostle, saying, that he saw no other apostle besides Peter, but only James.”
[58]Winer, Grammatik, 6th ed., p. 557 (§ 67, sub I. e); who quotes for a similar use of εἰ μή Act_27:22 and Rev_21:27; Fritzsche, Comment. in Matt., p. 482. who translates: alium apostolum non vidi, sed vidi Jacobum; Bleek (in Studien und Kritiken for 1836, p. 1059), and, as to the inference drawn, also Meyer and Hilgenfeld ad Gal_1:19.
[59]In his Comment. on Gal_1:19.
[60]This subject is fully discussed in my book on James.
[61]The Lift of our Lord upon the Earth, p. 115.
[62]The Articles of Smalkald, Pars. I. art. IV. (p. 303. ed. Hase): “Ex Maria pura, sancta, semper virgine.” The Form of Concord, p. Matt 767: “Unde et vere θεοτόκος, Del genetrix est, et tamen virgo mansit.” Even Zwingli shared in this view, Comment. in Mat_1:18; Mat_1:25. and the Helvetic Confession speaks of Jesus as “natus ex Maria semper virgine.”
[63]Exposition of the Creed, art. III.
[64]Commentary on Mat_13:56, pp. 388 and 384, and in the same language. Com. on Mar_6:3. Dr. Alexander does not decide one way or the other (though leaning to the cousin-theory), and thinks that the difference of taste and sensibility on this subject is likely to continue to affect the interpretation until the question has received some new and unequivocal solution.
[65][Dr. Wordsworth and others would carry the cousin-theory to Papias in the second century, and quote a fragment, ascribed to his name, on the four Marys (ap. Routh, Reliquiæ sacræ, ex Cod. MSS. 2397): “I. Maria, mater Domini. II. Maria, Cleophæ sive Alphæi uxor, quæ fuit mater Jacobi Episcopi et Apostoli, et Simonis, et Thadei [Judæ Jacobi], et eujusdam Joseph. III. Maria Salome, uxor Zebedei, mater Joannis evangelistæ. et Jacobi. IV. Maria Magdalena.” But this extract is evidently a part of a dictionary written by a mediæval. Papias, which still exists in MS. both at Oxford and Cambridge.—P. S.]
[66]Calvin for instance regards the question as one of idle curiosity in Mat_1:25 : “Certe memo unquam hac de re questionem movebit nisi curiosus; nemo vero pertinaciter insistet nisi contentiosus rixator.”
[67]This explanation was brought out first clearly by Wieseler (in the Studien und Kritiken for 1840. p. 648 sqq.), and adopted by Meyer, Lange, and Alford. But the old Syriac version already implied this interpretation by inserting a καί before Μαρία, and translating: “And there were standing near the cross of Jesus, His mother, and His mother’s sister [Salome], and Mary of Cleophas, and Mary Magdalene.”
[68]Hegesippus, in Eusebius’ H. E. iii. 11, comp. 4:29, asserts, that Clopas was the brother of Joseph, but it does not appear whether he uses the term brother strictly, or for brother-in-law.
[69]See my book on James, p. 80 sqq. Chrysostom may also be included in this class; at least he clearly separates the brothers of Christ from the apostles, for the reason that they were for a long time unbelievers (Hom. 5 in Matt.).
[70]Eusebius, however, H. E. ii. 1, calls James of Jerusalem a “son of Joseph.”
[71][In this point Lange differs from the view of the Greek and Latin Churches, which deny every conjugal intercourse as degrading the character of the holy Virgin.—P. S.]
[72][Comp. the proverbs: “Familiarity breeds contempt;” “Distance lends enchantment to the view;” “Es ist nicht weit her” (It is not far off).—P. S.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv53, 54, 55, 56, 58HOW JESUS WAS REGARDED BY HIS RELATIVES. ( =…
HOW JESUS WAS REGARDED BY HIS RELATIVES. ( = Mar 6:1-6; Luk 4:16-30). (Mat 13:53-58)
And it came to pass, that, when Jesus had finished these parables, he departed thence.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv53, 54, 55, 57, 58§ 55. — JESUS REVISITS NAZARETH AND IS AGAIN…
§ 55. — JESUS REVISITS NAZARETH AND IS AGAIN REJECTED THERE, Mat_13:53-58.
53. Had finished these parables — Being SEVEN in number; FOUR to the people at the sea side, and THREE to the disciples at his own residence, all illustrating the principles of the divine probationary kingdom or government of God. He departed thence — He left Capernaum.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv53–5553–58. The Prophet in his own Country. Mar_6:1-6
53–58. The Prophet in his own Country. Mar_6:1-6
where the incident is placed between the cure of Jairus’ daughter and the mission of the Twelve, Luk_4:16-30, where our Lord’s discourse in the synagogue is given at length. But many commentators hold with great probability that St Luke’s narrative refers to a different and earlier visit to Nazareth.
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Ellicott's Commentary for English Readers1878 · Public DomainOn vv54, 55, 57, 58(54) When he was come into his own country.—The…
(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.
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The Pulpit Commentary1880 · Public DomainOn vv53–58And it came to pass, that when Jesus had…
And it came to pass, that when Jesus had finished these parables, he departed thence. The formula marks the end of an excerpt from the discourses. (cf. Mat_11:1, note, and Introduction, p. 3) It is, however, to be noticed that the first and last words, kai ... ekeiyen , come in Mar_6:1, introducing the parallel passage to our following verses. But in the case of such common words this coincidence is, perhaps, to be considered as accidental. He departed (methren). Elsewhere in the New Testament only in Mat_19:1, where it comes in the same connexion as here.
Vers. 53-58. (see also Mar_6:1-6) The defying of conviction.
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What is written in this passage is not to be understood as following close upon the speaking of the four parables from the ship, and the three following upon them, and which were spoken in the house. Nevertheless, the Evangelist Matthew furnishes us with the suggestive link, which consists of the fifty-third verse. The parables, with all their Divine fulness of meaning, whether more or less mystic, and whether those to the multitude and disciples, or to the disciples alone, are for the present "finished." But "wisdom and mighty works" are not finished; and he who speaks the wisdom and who does the mighty works journeys untiringly elsewhere, and with his face toward "his own country." Notice
I A CERTAIN POSITION OF HUMAN NATURE HERE DESCRIBED VIZ. CONVICTION ITSELF, CONFRONTED BY A STUMBLINGBLOCK. The "wisdom" and the "mighty works" are not denied, are not doubted; are asserted and proclaimed. The material of conviction was all present, and its work asserted itself. The way is surely perfectly plain for the human mind, and what further need be said?
II A CERTAIN ATTITUDE OF HUMAN NATURE UNDER THE CIRCUMSTANCES DESCRIBED. It is an uneasy attitude, one of uncertainty, one of casting about, how it is possible to make a difficulty, to get over, and conquer plain duty. It may be readily granted that there did exist a difficulty not inconsiderable for those who are here spoken of; that a difficulty was present in the very existence of so great a cause for wonder; that the difficulty was not lessened by the fact that he who was now the centre of observation and of admiration, and, to say the least of it, of unparalleled surprise, had been one familiarly known, and his family familiarly known, and familiarly known not as among those who were princes of the world in wealth, or in station, or in power and exalted sphere of influence.
III A CERTAIN UNSATISFACTORY, INCONSEQUENTIAL, AND UTTERLY RECKLESS TREATMENT OF THE DILEMMA BETWEEN THE DIFFICULTY AND THE CONFESSED TO CONVICTION. It is the treatment called defiance. The difficulty is not reasoned out to the end; nor is it treasured in reverent patience to await further light; nor is its comparative, practical, unimportance acknowledged, and permitted to relegate it to its proper subordinate place. But the difficulty is petted and made much of, while conviction is defied, and conscience is dishonoured. These are bowed off the solemn scene; and with them another retreats awhile at least. It is he of whom it is said, "He could do no mighty work there, save that he laid his hands on a few sick folk, and healed them;" and again, "He did not many mighty works there because of their unbelief;" and, "He marvelled because of their unbelief." Some day later, when their eyes were perforce opened, and something beside their eyes also, what a marvel, what a reproach, what a remorse, that identical instance and working of "unbelief" must have been to them! B.
Vers. 53-58. Prejudice.
"When Jesus had finished these parables this cycle or system of parables, affording a general view of the conditions of the Church under the new dispensations departed" from Capernaum. "And coming into his own country," arriving at Nazareth across the lake, (see Luk_4:16) he taught the Nazarenes in their synagogue. They had formerly rejected him, and now he receives from them no better treatment. In the narrative before us we see evidence of
I THE UNREASONABLENESS OF PREJUDICE.
1. The Nazarenes were astonished at his wisdom.
(1) His parables, the fame of which had probably reached them, evinced it. Not only do they open the mysteries of spiritual wealth. They prophesied also things to come. A fool could no more utter a parable than a cripple gracefully dance. (see Pro_26:7)
(2) It was evinced in his teaching in their synagogue. Not only was his doctrine astonishing, but also the manner in which he was wont to confound the doctors when they ventured to question him.
2. So were they astonished at his miracles.
(1) He had, probably, formerly wrought miracles among them. The fame of his wonderful works at Capernaum had certainly reached them (see Luk_4:23) They had ocular proofs of his power in that he now "laid his hand upon a few sick folk, and healed them". (see Mar_6:5)
(2) The wisdom and power of Jesus should have conducted them to a believing recognition of his Person. They rested in astonishment. Astonishment is no substitute for faith. It can consist with prejudices. Miracles may confirm, but they cannot produce, faith. Faith is of the heart. It is in the honest heart from God.
3. They rejected the evidence of both. Prejudice has its reasons, but they refute themselves.
(1) The Nazarenes rejected the claims of Jesus because they did not see whence he derived his wisdom and power. The rational conclusion would have been that if he did not receive them from the doctors of the Law or from any human source, then he must have had them from heaven.
(2) They objected that he was the "carpenter"s Son." But the carpenter was of the house and lineage of David. (see Mat_1:20 Luk_1:27) And Messiah must be the "Son of David" in order to satisfy the prophets.
(3) They objected that "his mother was called Mary." She was of too humble a station to have any splendid title. Yet was this Mary by descent a princess of the great house of David. Moreover, she was the mother of the Son of God. Mary"s miraculous conception seems to have been unknown to them. Prejudices are fostered by ignorance.
(4) They could name his brothers, and his sisters they knew, though they did not deem them worthy of being named. Note: Those who should know Christ best are often most ignorant of him. "Mean and prejudiced spirits are apt to judge of men by their education, and to inquire more into their rise than into their reasons" (Henry). "His sisters, are they not all with us?" Note: How thoroughly is Christ one "with usImmanuel!
II ITS DIREFUL CONSEQUENCES.
1. It hardened the Nazarenes in their unbelief.
(1) "They were offended in him." Their astonishment was their offence. Prejudice is offended in wisdom, and resists the demonstration of power. Superior merit is envied, and envy turns the knowledge it has to the disadvantage of the envied.
(2) If we approach the Scriptures in a cavilling humour we shall remain in ignorance, and become hardened in unbelief.
2. It exposed them to the reproof of Christ.
(1) "Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house." Note: A prophet should have honour. A man of God is a great man. The Son of God, how great!
(2) But familiarity breeds contempt. The contempt a prophet experiences abroad is nothing to that he experiences at home. Even Columbus, when meditating the discovery of America, had to seek patrons out of his own country.
3. It led to their abandonment.
(1) "And he did not many mighty works there because of their unbelief." Unbelief is an impediment to the performance of miracles. Hence the question, "Dost thou believe that I am able to do this?" "Unbelief is a sin that locks up the heart of a sinner, and binds up the hand of the Saviour" (Flavel).
(2) Christ did not judge it suitable to obtrude his miracles upon the Nazarenes. "A few sick folk" among them had faith to be healed. "Many" remained in their misery "because of their unbelief.
(3) "The reason why mighty works are not wrought now is not that the faith is everywhere planted, but that unbelief everywhere prevails" (Wesley). "All things are possible" to the faith of promise. (cf. Mat_19:26 Mar_9:23 Rom_1:16 Eph_2:8)
(4) Soon after this Jesus finally abandoned the Nazarenes. Their pride and envy and resentment became their desolation and destruction. And those who now reject the claims of Christ are even less excusable than they, since they despise the additional evidence of his resurrection and ascension, and the coming of the Holy Ghost. J.A.M.
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John A. Broadus1886 · Public DomainOn v54Mat 13:54-58.
Mat 13:54-58.
Jesus Visits His Own Country
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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.
The Biblical Illustrator1887 · Public DomainOn vv55, 58Is not this the carpenters son?
Mat_13:55
Is not this the carpenters son?
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The Divine rejected in the common
Thus the spiritual gem was dishonoured because of its earthly setting, and Christ was rejected on account of that which should have secured His acceptance. A small amount of thought would have sufficed to say, Out of the soil of our common life has arisen a plant, of uncommon flower and fruit, without any special training. What cannot be explained by ordinary laws must be sought for in the extraordinary, and that which He could not have derived from men must have been given Him by God! There were probably many feelings expressed in the words.
1. Perhaps there was envy. Theft did not like to think that one of themselves should be so much above them.
2. There was a prejudice against Christ because of the worldly circumstances of His family. Poverty has always been a sore hindrance to acceptance.
3. There was certainly a feeling in the Jews against Christ from the absence of any apparent means of His attaining uncommon eminence. Whence hath this man.
4. A stronger feeling against Christ arose in their minds from the commonness and familiarity of His associations. The effect of His teaching was lost through the nearness of His lower life. Had He come from far, had He been shrouded in mystery, then they might have received His claims. They had not spirituality enough to counteract the suggestions and influences of His carnal relations. Men are still backward to recognize the Divine in connection with the common; earthly genealogy disproves the heavenly descent. Illustrations of this fact:
I. The first shall be taken from Christ himself. Christ is God manifest in the flesh: we have felt that the great God might have chosen some other and higher mode of display; have clothed Himself with light.
II. The same may be said of Christianity. None can fail to recognize the thoroughly human character of the records of the New Testament. It has been objected that they are common and insignificant, that they mention trifling matters. Men want a more stately book-but then it had lost its charm. The human is Divine.
III. A third illustration we will take from the operation in nature. We are prevented from recognizing the Divine power by the commonness of daily operations.
IV. A fourth illustration is taken from divine providence. Men seem only to recognize the Divine working in extraordinary events.
V. The last illustration is taken from our common life. There is a great craving for extraordinary positions; had we more splendid conditions how we could display the energy of our faith. All life is Divine. The Divine man makes the Divine life; seek to detect the spiritual and Divine everywhere. (A. J. Morris.)
The carpenters son
When the Emperor Julian was about to wage war against the Persians and had threatened, when the war should be over, bitterly to persecute the Christians, insolently mocking the carpenters son as one quite unable to succour them, Didymas, an ecclesiastic, pronounced this sentence upon him: This carpenters son is even now making a wooden coffin for Julian! The Emperor went into the battle, and was suddenly struck in the breast with an arrow. He pulled it out, and, finding the wound inflicted by it to be deadly, he cursed the Lord; then, taking some of the blood from the wound, he threw it up into the air, exclaiming, Thou hast conquered, O Galilean. The son of the, carpenter:-Christ was, indeed, the son of a workman; but of Him who made the frame of the universe, not by a hammer, but by His command; who disposed the composition of the elements, not by skill, but by His Word; who kindled the sun, not by earthly fire, but by His supreme heat; who made all things out of nothing, and made them, O man, for thee-that thou mightest reflect on the Artificer by considering His work, (Crysologus.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson1891 · Public DomainOn vv53, 55, 57, 5853, 54. When he was come to his own…
53, 54. When he was come to his own country. To Nazareth, where he was brought up. Compare Mark 6:1–6 and Luke 4:14–29. He taught them in the synagogue. On the Sabbath day (Mark 6:2). Whence hath this man this wisdom? While admitting it, they were offended at it (verse 58).
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn v53Mat_13:54. His own country.—The district of Nazareth.
CRITICAL NOTES
Mat_13:54. His own country.—The district of Nazareth.
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Mat_13:55. The carpenter’s son (see Mar_6:3).—Joseph was an artificer, for the word “carpenter” must not be interpreted in its narrowed modern import. The word “carpenter” originally meant “cart-maker.” But the term employed by the Evangelist rather corresponds to our more general word “wright,” which properly means just a workman, being etymologically connected with the word “work” or “wrought.” Like the Evangelist’s Greek term, it would originally designate an artificer, who worked, indeed, in wood, but not exclusively so. (Morison). His brethren.—An exceedingly difficult question here arises, What were these “brethren” and “sisters” (Mat_13:56) to Jesus? Were they:
1. His full brothers and sisters? or:
2. His step-brothers and step-sisters, children of Joseph by a former marriage? or:
3. His cousins, according to a common way of speaking among the Jews respecting persons of collateral descent? On this subject an immense deal has been written; nor are opinions yet by any means agreed. For the second opinion there is no ground but a vague tradition, arising probably from the wish for some such explanation. The first opinion undoubtedly suits the text best in all the places where the parties are certainly referred to (Mat_12:46 and its parallels, Mar_3:31 and Luk_8:19; our present passage and its parallel, Mar_6:3; Joh_2:12; Joh_7:3; Joh_7:5; Joh_7:10; Act_1:14). But, in addition to other objections, many of the best interpreters, thinking it in the last degree improbable that our Lord, when hanging on the cross, would have committed His mother to John if He had had full brothers of His own then alive, prefer the third opinion; although, on the other hand, it is not to be doubted that our Lord might have good reasons for entrusting the guardianship of His doubly widowed mother to the beloved disciple in preference even to full brothers of His own. Thus dubiously we prefer to leave this vexed question, encompassed as it is with difficulties (Brown).
MAIN HOMILETICS OF THE PARAGRAPH.—Mat_13:53-58
Jesus in Nazareth.—The end of this chapter is, perhaps, connected with the end of the last. Some of the people of Nazareth, including at any rate those amongst them who were nearest of kin to the Saviour, are described there as coming to Him; though not (apparently) in the spirit of sympathy with His work (Mat_12:46-50). Here we find Him, not impossibly on account of that visit, coming to them. The incidents related are such as to throw, first, some light upon them; secondly, more light upon Him.
I. Some light upon them.—Evidently, in the first place, they were not amongst the distinguished ones of the earth. Persons of culture, persons of learning, persons of influence were not common amongst them. When anyone came to “their synagogue” who could “teach” with effect it seems to have been a surprise. It was certainly so when they found the Speaker to be one of themselves—a man brought up amongst them—a man whose father, and whose father’s occupation as a “carpenter,” were known to them all—and whose other relations, also, of the nearest description, were all of them as well known to them, even by name (Mat_13:55-56). Who would have thought of such an one appearing amongst us? Are those who belong to Him, and who are “with us,” anything of the kind? Are they not rather, all of them, just the same as ourselves? Persons who make no pretension, and have no right to do so, to anything more? Evidently also, in the next place, like most common-place folk, they were a very prejudiced set. It was not only an “astonishment”—it was an “offence” to them—that there should be such a man in their midst (Mat_13:57). Far from glorying in the fact that He was “one of them,” they objected to Him the more on that ground. What right had He to be a man of such a different stamp? That He was so, and that both in word and deed, it was impossible to deny. The “wisdom” He spoke with, the “mighty works” which accompanied it, were as manifest as Himself (Mat_13:54). What exasperated them was that they could not make out how it was they were there. “Whence hath this man all these things?” The very language of prejudice ever since it was born. It will not accept what yet it cannot deny. It will not trace facts to their source. It will not submit to learn from them what they are intended to teach. It quarrels with them simply for being facts. It only wishes them out of their way.
II. More light upon Him.—Light, for example, on what He had been in the days of the past. Why were they so exceedingly astonished to see so much in Him now? Because they had seen so little in Him up to that time. It is evident that when He left Nazareth to be baptised of the Baptist, and to open His chief ministry, after a short probable stay in Judæa, in Capernaum and its neighbourhood (Mat_4:12, etc.), there was no one amongst them—with one possible exception (Luk_2:19), who knew the kind of man that He was. It is evident also (Luk_4:23) that they heard of His doings at Capernaum on this account, with no little surprise. And just as evident (as we have noticed) that, when He now brings His greatness amongst them, they are “astonished” still more. Evidently, once more therefore, there had been no preliminary scintillations of all this during those many years that He had been dwelling amongst them before the baptism of John. Whatever His thoughts, whatever His hopes, whatever His plans, whatever His powers had been during those thirty long years of dwelling amongst them up to that date—those years, on His part, had been years of long silence and self-restraint in more directions than one. It is a picture to mark! How singularly unobtrusive, how retiring, how meek His life then must have been! How much must have been repressed that they should now look on the opposite with such unmeasured surprise. What was Jesus of Nazareth to all outward appearance during all those years? Just a “Nazarene”—and no more. Light, in the next place, as to what He is to them now. How desirous to teach! Going into “their synagogue” where He would have the readiest opportunity for so doing; and availing Himself of it when He was there to offer them instruction. Little as they either expected or wished it, they should have the offer of light from His hands. How ready, again, to make allowance for such unpreparedness to hear on their part! He well knew that it was but with them as with all men in this world. No man likes to find one of his apparent equals claiming, for all that, to be one endowed with such gifts as to make him his superior in any important respect; least of all to make him so in such a capacity as that of a prophet” (Mat_13:57). If these His townsfolk, therefore, had such a feeling now with regard to Himself, He was the more disposed by it to feel sorrow than either disappointment or wrath. At any rate, it should not induce Him to withhold from them entirely that which He knew He was able to give. He would do some works among them, if not “many,” whatever their prejudices. They should have some witness among them, if not so much as some others, notwithstanding “their unbelief” (Mat_13:58). A most gracious answer indeed—as gracious an answer as the case admitted of—to such behaviour as theirs.
Let us learn from all this, for our own use and instruction:—
1. To beware of limiting God.—It is not for us to say where He is to look for the instruments of His work. No place, certainly, seemed less likely for such a purpose than Nazareth did at that time (Joh_1:46). Those who knew it best, its own inhabitants, thought so the most. Also, amongst its inhabitants no one appeared less likely for such a calling and that for the years of a “generation” than Jesus Himself. Yet never has there been called, from anywhere else, such a Teacher and Light—even the Light of the world.
2. To beware of despising any.—Probably greater prejudice, and less excuse for it, there never was in the world than amongst these townsfolk of Jesus. Yet, with all the scorn that they showed to Him, and all the multitudes waiting to hear Him elsewhere, there is no contempt in His treatment of them. If He does not give to them what is due rather to others, He still has something for them. He has something for them, though they, on their part, have only prejudice and anger for Him.
HOMILIES ON THE VERSES
Mat_13:55. The carpenter’s son.—Consider how the fact that Jesus was a carpenter should be a help to our faith.
I. This fact is a sign of the humility of Christ.—It is true that when He came down the tremendous way, from heaven’s glory to man’s humiliation, it did not signify so very much to Him whether He alighted at a king’s palace or a peasant’s cottage. The condescension would not be appreciably different in the two cases. Yet to us the humility of Christ is more apparent in His lowly earthly lot.
II. This fact is a proof that Jesus Christ went through the experience of practical life.—Work takes up a large part of life. It has its difficulties, its disappointments, its weariness. We all know them, whether we work with the hand or with the brain. Christ knew them too. Work has also its special requirements, its duties, its obligations. The apprentice must learn the various branches of his trade, if only that he may afterwards understand how to direct and judge of the work of the mechanics who will be under his control. Christ knows good work. When we serve Him let it be with the thoroughness He so well understands and has a right to expect.
III. This fact shows that Christ found the school for His spiritual training in His practical work.—As He bent over His task with care and diligence to do it well, His soul was growing silently in those excellencies which were ultimately revealed when His disciples “saw His glory full of grace and truth.”
IV. This fact sheds a glory over the life of manual industry.—Everything that Christ handles becomes beautiful beneath His touch. His presence in the workshop throws a holy light over its commonest contents. As the carpenter handles his tools, shall he not remember that he is doing the very work his Master did before him, and so exalted and consecrated work?
V. This fact should attract working men to Christ.—How strange that it should be said that working men are not so interested in Christianity as other classes. It must be because they are repelled by the artificial respectability of the church. It cannot be that they see anything in Christ Himself that is less attractive to them than to others. For He was a working man Himself.—W. F. Adeney, M.A.
Mat_13:56. The originality of Jesus.—When Jesus began to be a force in human life, there were four existent types on which men formed themselves, and which are still in evidence. One is the moral, and has the Jew for its supreme illustration, with his faith in the eternal, and his devotion to the law of righteousness. The next is the intellectual, and was seen to perfection in the Greek, whose restless curiosity searched out the reason of things, and whose æsthetic taste identified beauty and divinity. The third is the political, and stood enthroned at Rome, where a nation was born in the purple and dictated order to the world. And the last is the commercial, and had its forerunner in the Phoenician, who was the first to teach the power of enterprise and the fascination of wealth. Any other man born at the beginning of the first century could be dropped into his class, but Jesus defied classification. As He moved among the synagogues of Galilee He was an endless perplexity. One could never anticipate Him. One was in despair to explain Him. Whence is He? the people whispered with a vague sense of the problem, for He marked the introduction of a new form of life. He was not referable to type; He was the beginning of a time.—John Watson, M.A.
Mat_13:57. The world’s offence in Christ.—What is there offensive in Christianity to-day—why do so many people now find in Christian teaching a cause of vexation, an incitement to opposition, or, at least, an excuse for indifference?
I. One chief cause of the opposition is the very widespread misunderstanding about this religion of Christ as to its aims and spirit.—This misunderstanding may be traced to some extent to the imperfect teaching of the church in the past. But the chief cause is want of attention, the absence of any serious desire to understand which marks the attitude of so many people. In a certain tropical country, where rains were rare and streams were small, a period of drought had brought great distress upon the people. The ground was baked hard by the burning sun, the grass withered and died, the rivulets failed, the cattle began to suffer. Water even failed for the supply of the households. Things got worse and worse. Many lost their all; some even perished in the bush from thirst; when one man, more keen-witted than the rest, and having a little more knowledge of things, managed to sink a well on his farm. He soon tapped a spring, and, by a rude arrangement of buckets and ropes he was able to draw sufficient water for all his needs. He filled the great trough which ran along the front of his house, and sent to all his neighbours to tell them the good news, and to invite them to share his good fortune. But the story had gone about among the people that the man was a wizard, and that he had obtained the water by magic, and, moreover, that what was life to him would be death to everyone else. So they refused to come, and hundreds suffered and even perished in the very presence of the saving fountain. This is an allegory.
II. There is a certain unworldliness about Christ.—The kingdom He founds is a spiritual one, and such teaching is not appreciated by the greater number of people. Robert Buchanan describes a meeting on London Bridge between himself and a weak and miserable old man, with bare and bleeding feet—this is Jesus, the Jew. And presently he pictures Him arraigned before “the spirit of humanity,” as His judge—
“Humanity itself shall testify
Thy kingdom is a dream, Thy word a lie,
Thyself a living canker and a curse
Upon the body of the universe.”
Many there are who could echo such words if they dared. But there is one fact which stands in the way and confronts them. Christ’s kingdom lives! It lives and has greater vitality to-day than it ever had.
III. Men stumble at this teaching because of the slow progress and imperfect results of the preaching of Christianity.—I grant that it is a natural cause of hesitation, and at first sight a difficulty. The condition of society in Christian countries—in England and America to-day—is not creditable to our professions, and must be an “offence.” While Christianity has power to uplift all who submit to it, it has not the power to compel men to submit. And I shrewdly suspect that if it attempted to usurp such a power, those who now complain of it as imbecile would be the first to attack it as tyrannical. But the very argument seems to allow the fact on which I lay stress. It seems to acknowledge that Christ intended to make a complete reform of society, that at least this was the ideal He set before Himself and His followers. And this is admitting a great deal. If, however, people would use their reason a little more carefully they would surely see that no religion can, by its very nature, have a power of compulsion. Christianity aims at what is radical; it touches the springs of life; and, while people are debating, fault-finding, arguing, this kingdom of Christ is quietly going on its way. It is working out its destined ends; it is renewing hearts and ennobling lives.—P. W. Darnton, B.A.
Prejudice against Jesus.—It was once said to a sceptic: “Sir, I think you would be about the last man that would willingly do injustice to any one.” He smiled and gracefully bowing said, “Certainly.” “Well, then, sir,” was the reply, “I hope you will not do injustice to Jesus Christ.” “Pooh!” said he, and turned away.—C. Clemance, D.D.
Prejudice.—Richard Cecil illustrates the obvious tendency of man’s predilections to bias the judgment, by a watch which a gentleman put into a watchmaker’s hands, as it went irregularly. “It was as perfect a piece of work as ever was made. He took it to pieces and put it together again twenty times. No manner of defect was to be discovered, and yet the watch went intolerably. At last, it struck him that possibly the balance might have been near a magnet. On applying a needle to it, he found his suspicions true. Here was all the mischief. The steel work in the other parts of the watch had a perpetual influence on its motions, and the watch went as well as possible with a new wheel. If the soundest mind be magnetised by any predilection, it must act irregularly.”
Prejudice unreasonable.—A gentleman was one day stoutly asserting that there were no gold fields, except in Mexico and Peru. A nugget, dug up in California, was presented to him as evidence against his positive assertion. He was not in the least disconcerted. “This metal, sir, is, I own, extremely like gold; and you tell me that it passes as such in the market, having been declared by the assayers to be indistinguishable from the precious metal. All this I will not dispute. Nevertheless, the metal is not gold but auruminium; it cannot be gold, because gold comes only from Mexico and Peru.” In vain was he informed that the geological formation was similar in California and Peru, and the metals similar; he had fixed in his mind the conclusion that gold existed only in Mexico and Peru; this was a law of nature—he had no reasons to give why it should be so; but such had been the admitted fact for many years, and from it he could not swerve.—Lewes.
Mat_13:58. Unbelief a hindrance to miracle.—
I. Our Lord’s conduct in Nazareth.—He did not perform many miracles in Nazareth because of the unbelief of the Nazarenes. This is the very opposite of what we might have been disposed to anticipate. Surely we should have thought beforehand that where there was most of unbelief there would have been the largest employment of miracle in order to overcome it. Miracles were for the production or the confirmation of faith. Moreover, our Lord had been brought up in Nazareth; all His earliest associates were there. His human breast was filled with patriotism, and therefore, doubtless, He yearned for the welfare of the Nazarenes. Yet it is of Nazareth, where there was so much unbelief, and so much prejudice to be overcome, that we are told, “He did not many mighty works there,” etc. What is the explanation of this? Observe:—
1. That although Christ did not work many miracles in Nazareth, He did work some.—“Not many” implies some (see Mar_6:5). He wrought sufficient to arouse attention and excite inquiry (Mat_13:54).
2. The evidence afforded by a miracle is not enhanced by its frequent repetition.—The very opposite is really the case. The probability is that had our Lord multiplied miracles in Nazareth He would only thereby have enhanced the guilt and aggravated the final punishment of these Nazarenes, inasmuch as the greater the evidence which they resisted, the greater the guilt which would have attached to them, and the more severe the condemnation to which they would have been thereby exposed. And then there is another reason:—
3. In the dealings of grace God invariably treats men as morally accountable and responsible beings.—He does enough to enable those to whom the gospel is sent to believe, but no more. He does not compel the men to believe. But why was it, after all, that the unbelief of the Nazarenes restrained the wonder-working arm of the Redeemer? In St. Mark’s Gospel we are told, “He could do no mighty works there because of their unbelief,” as though to tell us that the arm of the Redeemer was paralysed by the unbelief of those amongst whom He sojourned. I think there is a deep reason to account for this; and in order to perceive that reason we should bear in mind the two-fold design with which all the miracles which Christ wrought upon earth were performed. The miracles were evidences of the Divine commission which Christ bore; but they were more than this. They were types of those wonders of grace which Christ is still able and willing to work in behalf of men’s souls. In almost every instance where Christ wrought a miracle, He required in the subject of the miracle faith, as a condition of its performance. Why? Because the miracle was intended to foreshadow His mode of acting in the economy of grace.
II. The lessons which our Lord’s conduct afford to ourselves.—
1. If not converted to God under the ordinary means of grace you have no right to expect that extraordinary means will be employed, or that, if employed, the result would be different from what it is.
2. That the great secret why we do not make greater progress in religion is unbelief.—Dr. Bickersteth, Bishop of Ripon.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey1900 · Public DomainOn v54Mat 13:54-58, & Mar 6:1-6. “He went out from…
CHAPTER 30
JESUS AGAIN REJECTED AT NAZARETH
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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.
F. W. Grant1903 · Public DomainOn v53Subdivision 2. (Mat 13:53-58; Mat 14:1-36.)
Subdivision 2. (Mat 13:53-58; Mat 14:1-36.)
Features of a day of rejection.
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We return now to the personal history of the Lord, but to find in it also the foreshadow of such things as the parables have put before us. The fact of His rejection by man is now a governing thought; and this involves rejection for His people, and a path in separation from a world in estrangement from Him. This is especially what characterises the next portion of the Gospel which developer for us the features of a day of rejection; but in which grace still works, and finds among men not its objects only but its instruments. But the world is at the same time on the one hand a desert, on the other a stormy sea. Soon He Himself also is absent, and His disciples are left in the darkness, toiling over the waters in the face of the adverse wind. But again there is a change: He is coming back to them over the waters; and faith, discerning Him and seeking to be with Him, is fain to leave the boat and at His invitation walk upon the waters too to go to Him. Here the Church’s path is clearly presented to us, the boat imaging the position of that remnant of Israel which as to their hopes the disciples were, when He went away, and to which (accompanied by His heavenly people) He will again return. Then the wind ceases, and the boat having reached the shore, mercy flows out to men far and wide as it will in millennial days. Let us now seek to apprehend this in detail.
1. First of all, we have a two-fold witness to His rejection. All classes of men are concerned in this: for the reception of Christ alike wounds their pride and opposes their lust; and thus Christ Himself and he who would prepare His way must share together.
(1) First, Nazareth rejects Him, - the place where He had been so long, and where the glory of a life to which all else was darkness had shone before their eyes. They have perforce to own His wisdom and His mighty work; but what right has He to them? They know His mother and His kindred; and these suggest no such greatness. They ought surely to have argued therefore that all this in Him was not natural but supernatural - that there was more in Him than nature could account for: but no! they will rather discredit what they see and know, than accept such things from a carpenter’s son. Divine power must not work without human credentials. The root is out of a dry ground: the plant may be anything you please, but it is a sufficient condemnation of it that the ground is dry.
That was His glory for which they despised Him. He was no creature of His circumstances; He derived not from man; He received no honor from him. Nor could He thus, on His part, put honor on man, nor accredit him who had fallen away from God. He could serve, and for this come into the lowest place, when from man He could not accept the highest. Those who had not judged aright the world or themselves, could not judge Him aright. And still the proverb) holds that a prophet may be in honor anywhere rather than among those who know him in his earthly relations best. Did not this for long dim the eyes even of His brethren (Joh 7:5)? and does not its influence appear even in the tender solicitude of His mother?
So Nazareth shuts itself out from the blessing which was ready to be poured out upon them: "He did not many mighty works there because of their unbelief."
(2) Prince and people were alike in this; and now we hear of the murder of the Baptist at the hands of the licentious Herod. Conscience he has, enough to trouble him; religion enough to bind him to the abominable wickedness in which he is ensnared by the evil influences to which he has already surrendered himself. The spirit of uncleanness is quite ready to take to himself other spirits more wicked than himself, and with the key of the house in his hand, it is too late to shut the door upon them. Scrupulous the adulterer may be as to his oath, and for his honor before those who are at table with him, - the poor remains of honor which are so apt to increase in value in proportion to the little left. So the death of the prophet is cheaply purchased by the dance of a light girl, and the king’s oath is kept inviolate. What a world it is in every view that can be taken of it, whether in its pleasures, its morals, or its underlying passions and malignities! In such a world what an honor to be persecuted! what a reproach to be in esteem! The Spirit of God sums it up morally thus: "All that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life," and adds that "it is not of the Father" (1Jn 2:16). The Father has been seen and hated in the Son (Joh 15:23-24).
2. The Lord accepts the news of the Baptist’s murder as His own rejection. He withdraws into a desert place apart; but those who are drawn to Him by their necessities flock after Him still, and He cannot withdraw Himself from the need which appeals to Him. The wilderness thus becomes a place of plenteous provision, and the Lord’s grace and power are manifest for all that come. He heals all the infirm among them; and as night comes on; and the disciples remind Him of the need of the multitude there in a desert place, He casts them for all this upon the disciples themselves: "They have no need to go away," He says, "give ye them to eat." But they do not realize what this implies, and that they can avail themselves of His power for ministry such as this. They have but five loaves and two fishes: how plainly we may read ourselves in them! What use to put such a pitiful morsel even into His hand to satisfy so many with! But He does not disdain it, or set it aside, to work independently. If a miracle were in His mind, this might seem more worthy of Him; but on the contrary He will rather lower the miracle than set aside those whom He would identify with Himself and use in service. They are to find the little that they have, enough, if but His blessing be with it; and so are we.
But they are to bring it to Him first, and to receive it from Him; and then He bids the multitude recline upon the grass: His way is to give rest and then refreshment. Then He blesses and breaks, and puts it back into His disciples, hands to distribute; and they distribute it all; and there is more than enough for all the multitude. How good to know that out of that insignificant quantity there is positively enough for every one there; yea, and more than enough: "twelve hand-baskets full of fragments that remained" over and above all that had been eaten! Thus there is actually more left than they had had at the beginning; and this is constantly the way of spiritual increase, scattering and yet increasing. Would that we all and always remembered it: - the responsibility of the possession of whatever ministers to the need of man; but above all, of that which ministers to what is truly life, - and then the gain resulting. Every particle of truth we have, brings with it corresponding responsibility, proportionate privilege, and opportunity of greater gain. "To him that hath shall more be given; and he shall have abundantly; and from him that hath not, even that which he hath" - hath and hath not, hath as if he had it not, without practical use or advantage - "shall be taken away."
Such grace was still going forth in Israel: the power of Jehovah was manifesting itself among them, to satisfy her poor with bread" (Psa 132:15). The twelve baskets full may point to the resources of power for them in the presence among them of their King; the five thousand men, the responsibility of such realized capabilities (5x10^3), which yet unbelief might make of no effect. And this is in fact the result. The stream of grace that was flowing then could not, indeed, be dammed back by all that unbelief could do, but it might be forced to flow in other channels; and this was in fact the result. The Gospel of John it is which gives us insight (Joh 6:1-71) into the spiritual condition of those to whom the Lord ministered here, and to whom He had to say, "Ye seek Me, not because ye saw the miracles," - not because ye realized divine power in them, - "but because ye did eat of the loaves and were filled." These were they who would after this carnal manner, "have taken Him by force, to make Him a king" (ver. 15). Such was the nation; and, as such, He had to turn away from them.
3. We find Him therefore urging His disciples to re-enter the ship, and go before Him to the other side, while He Himself, having dismissed the multitudes, goes up into the mountain apart to pray. This is simple, as significant of His present place and work, Israel being in the meantime left to the consequences of their unbelief. Gone up to God, He intercedes for His own; tossed on the sea of this world, and with the wind contrary: for Satan is "the prince of the power of the air," by whom "the course of this world" is directed (Eph 2:2). The "ship" does not represent, however, what is proper to the present dispensation; but the means by which, when faith has not Christ before it, we are sustained upon the waters. Such means are essentially Jewish, no doubt, and it was practically a Jewish remnant which the Lord left upon earth when He went up, as it will be a Jewish remnant to which He will by and by return. The question put by the disciples to the Lord immediately before His going up, "Lord, wilt Thou at this time restore the Kingdom to Israel?" (Act 1:6) shows how little beyond the national hope they were at this time. Long after, they "walked orderly," thronged the temple, and were "zealous of the law" (Act 21:20; Act 21:24), and Paul it is who speaks the decisive word by which the Christian company separate themselves from the Jewish ship to take the true path of faith upon the waters.
The ship speaks not properly of help given to faith, but of help to do without it. "The law is not of faith," and in the notable chapter in which Paul insists to the Hebrews upon the path in which the elders walked, and in which they obtained a good report, it is striking how little the times of walking orderly and keeping the law furnish him with examples (Heb 11:1-40.) Faith lives in the unseen and is built up by that which is spiritual, not natural. Nay, the mighty miracles of the wilderness did not beget a generation of believers, as we well know. The law, being the trial of man; gave every assistance to man naturally: the eye, the ear, the senses generally, through these the whole sensitive being, were appealed to, - only to end in more emphatic witness to his utter impracticability. The schoolmaster’s reign, therefore, is at an end, though the lessons learnt abide: "after that faith is come, we are no longer under the schoolmaster" (Gal 3:25).
Faith could not be more strikingly pictured than in this solitary man stepping out of the ship upon the waters to go to Jesus. And this has been in fact the Church’s path ever since. True, the "ship" has come back again; with the return of Jewish principles with church establishments and the patronage of the world; but this has made the picture only a more striking one, by separating even disciples from disciples, and making the Church’s path in result more absolutely the individual, isolated path, which for the saint, in character as such, it has ever been. Faith is, of necessity, personal and individual. A "Christian world" means only a corrupt and degenerate Church profession. The Church itself, as well as the open world, becomes a scene in which the word of the Lord calls for "overcoming" and more and more appeals to the individual only, - to him "that hath an ear to hear" (Rev 2:1-29; Rev 3:1-22.)
Indeed, this Figure on the water is not seen except by faith; even those who are disciples may count it an "apparition" only, and fear, instead of being drawn by it. Notice, that it is to the soul that invites the invitation that the Voice says, "Come." It speaks to no other. Nor does it speak other than approvingly, though the one inviting it proves thoroughly his weakness in his response to it. But he gets no rebuke for a rash venture. The other disciples might have given him that: there are many who are in no danger of this kind of failure, who would justify themselves by it from all such attempts; but the Lord says only, "Wherefore didst thou doubt?" And surely this doubting is as foolish as disastrous. For the moment, at least, he had proved the power of Christ: he had actually walked upon the water, and why should boisterous winds put him now in fear? The power was not his own; and he might reckon on it as much for rough water as for smooth. But with the eye off Christ, one cannot reckon right. He doubts and he begins to sink; but at his cry there is a Hand outstretched to him, and he is held up. It is not the ship that rescues him, nor is he taken from the path, but supported in it. Good is it to remember and realize this as grace which acts towards us in our failure now.
Peter and his Lord come back to the ship together; then the wind ceases; and those in the ship come and worship Him with the acknowledgment, "Indeed Thou art the Son of God." This is again not difficult to understand; for when He returns to Israel, we shall be with Him still, and for them and us the wind will be at rest. Satan’s power will be over, himself shut up in the bottomless pit, the power of Christ supreme over all.
4. We see now therefore in Gennesaret the mercy flowing out which will characterize this blessed time. "Gennesaret" may even mean "the protection of the prince." Sickness and distress are banished by the presence of the "Prince of life." It is but the shadow; what will the reality be?
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. W. McGarvey1914 · Public DomainOn v54J. W. McGarvey's The Fourfold Gospel [LX. Jesus Visits…
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.
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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.
C. I. Scofield1917 · Public DomainOn v55Son of Alphaeus. (See Scofield "Mat 4:21")
James
Son of Alphaeus. (See Scofield "Mat 4:21")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann1924 · Public DomainOn vv53, 57A Visit to Nazareth.
A Visit to Nazareth.
v. 53. And it came to pass that when Jesus had finished these parables, He departed thence.
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v. 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?
v. 55. Is not this the carpenter’s son? Is not His mother called Mary? and His brethren, James, and Joses, and Simon, and Judas?
v. 56. And His sisters, are they not all with us? Whence, then, hath this man all these things?
Jesus now closed this series of parables. For a time at least His disciples would be kept busy digesting the great spiritual truths which He had made known unto them. He went away from Capernaum; literally, removed Himself thence. Coming to His old home, Nazareth, He taught His former neighbors in their synagogue. This was undoubtedly a second visit, different from that spoken of Luk 6:16-30. But the results differed little from that time. At first His hearers were almost stupefied with amazement; they wondered at His wisdom, at His powers, at His ability to perform miracles. But on second thought they remember His youth in their midst. He is nothing but the son of a carpenter, a worker in wood. We know all the members of His family. The text here points very strongly both to natural brothers and sisters of the Lord. "Whence, then": an expression of contempt; they thought they knew His whole bringing-up. They evidently did not realize that they were condemning their own town and its schools in disparaging the worth of a native son: He certainly could not have gotten all that from us!
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv54, 57General Information:
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.
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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.
Geneva Bible translators 1599 · Public Domain On v54 Men do not only sin of ignorance, but also…
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.
John Trapp 1656 · Public Domain On vv53–58 53 And it came to pass, that when Jesus…
53 And it came to pass, that when Jesus had finished these parables, he departed thence.
Ver. 53. He departed thence] As wanting, and yet waiting, the next opportunity to glorify God, and edify others. Ministers may hence learn, after their hardest labour, not to be weary of well doing, but to be instant (or to stand close to their work) in season and out of season, even then when that good word of God, that seasons all things, to some seems unseasonable. {a} Si decimus quisque, si unus persuasus fuerit, ad consolationem abunde sufficit, as Chrysostom hath it. Say but the tithe of our hearers be persuaded, say but some one of them, it is sufficient encouragement. But what if not one? yet our labour is not in vain in the Lord. The physician is both thanked and paid, though the patient recover not. And "though Israel be not gathered (as here Christ’s countrymen would not be reclaimed), yet I shall be glorious (saith he by his servant Isaiah) in the eyes of the Lord, and my God shall be my strength," Isa 49:5.
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{a} (επιστηθι) 2Ti 4:2. Dic importunus, Tu vis errare, Tu vi, perire, ego nolo. Aug.
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.
Matthew Poole 1685 · Public Domain On vv53, 55, 58 Mark relates this passage, Mar 6:1-4. Our Lord went…
Mark relates this passage, Mar 6:1-4. Our Lord went up and down preaching the gospel: he having preached unto the people in the former parables, now he departeth from the seaside, where he preached as before,
into his own country, most interpreters judge Nazareth; he was born in Bethlehem, but we read little or nothing of any time he spent there afterward. Nazareth was the place where he was brought up, and therefore he was called Jesus of Nazareth. There he preached in the synagogue, or in the synagogues of Galilee. Mark addeth, on the sabbath day.
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Insomuch that they were astonished: it is not said they repented, or believed, but they admired at him, and were astonished.
And said, Whence hath this man this wisdom, and these mighty works? That is, a power to do these mighty works. Mark saith, Whence hath this man these things? and what wisdom is this that is given unto him, that even such mighty works are wrought by his hands? Astonishment and admiration flow from ignorance, and are no indications of any spiritual saving work upon men’s hearts: we shall see that these Jews, notwithstanding their astonishment, are by and by scandalized, and offended at Christ.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv53, 58 Observe here, 1. Christ’s tender and compassionate regard to…
Observe here, 1. Christ’s tender and compassionate regard to his own countrymen, the people of Galilee and Nazareth: he preached to them in their synagogue.
2. The effect which his doctrine had upon them: They were astonished at it, but not converted by it; they admired, but did not believe.
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3. The cause of their rejecting Christ’s ministry was the meanness of his person, the contemptableness of his outward condition, the poverty of his relations: is not this the carpenter’s son? Mar 6:3. He is called the carpenter; whence the fathers concluded, that our Saviour during the time of his obscure privacy, wrought at the trade of Joseph his reputed father; and Justin Martyr says he made ploughs and yokes. Sure we are, our Lord spent no time in idleness, though we are not certain how he employed his time before he entered upon his public minstry.
Note, That the poverty and meanness of Christ’s condition was that which multitudes stumbled at; and which kept many, yea most, from believing on him. None but a spiritual eye can discern beauty in an humble Saviour: Is not this the son of the carpenter?
2. That it is no impediment to, or hindrance of, our faith, that we never saw Christ’s person in the flesh, nor knew his parentage and education; for here are his own countrymen, who daily saw his person, heard his doctrine, and were witnesses of his holy conversation, yet instead of believing in him they were offended at him.
Our Saviour tells them, he doth not wonder that so many of his own countrymen, to whom he had been so familiarly known, did despise his person, and reject his doctrine; a prophet generally has least esteem where he has been brought up; because, perhaps the follies of his childhood, and indecencies of his youth, are remembered and reported to his disparagement.
Learn, 1. That there is a real tribute of honour due and payable to every prophet, or faithful minister of Jesus Christ.
2. That the ministers of Christ, for the most part, have least honour from their own countrymen, to whom they are best known.
3. That although it be so, yet this may not be through their own fault, for Christ was so amongst us.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v53 We have here Christ in his own country. He…
We have here Christ in his own country. He went about doing good, yet left not any place till he had finished his testimony there at that time. His own countrymen had rejected him once, yet he came to them again. Note, Christ does not take refusers at their first word, but repeats his offers to those who have often repulsed them. In this, as in other things, Christ was like his brethren; he had a natural affection to his own country; Patriam quisque amat, non quia pulchram, sed quia suam - Every one loves his country, not because it is beautiful, but because it is his own. Seneca. His treatment this time was much the same as before, scornful and spiteful. Observe,
I. How they expressed their contempt of him. When he taught them in their synagogue, they were astonished; not that they were taken with his preaching, or admired his doctrine in itself, but only that it should be his; looking upon him as unlikely to be such a teacher. Two things they upbraided him with.
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1. His want of academical education. They owned that he had wisdom, and did mighty works; but the question was, Whence he had them: for they knew that he was not brought up at the feet of the rabbin: he had never been at the university, nor taken his degree, nor was called of men, Rabbi, Rabbi. Note, Mean and prejudiced spirits are apt to judge of men by their education, and to enquire more into their rise than into their reasons. "Whence has this man these mighty works? Did he come honestly by them? Has he not been studying the black art?" Thus they turned that against him which was really for him; for if they had not been wilfully blind, they must have concluded him to be divinely assisted and commissioned, who without the help of education gave such proofs of extraordinary wisdom and power.
2. The meanness and poverty of his relations, Mat 13:55, Mat 13:56.
(1.) They upbraid him with his father. Is not this the carpenter's son? Yes, it is true he was reputed so: and what harm in that? No disparagement to him to be the son of an honest tradesman. They remember not (though they might have known it) that this carpenter was of the house of David (Luk 1:27), a son of David (Mat 1:20); though a carpenter, yet a person of honour. Those who are willing to pick quarrels will overlook that which is worthy and deserving, and fasten upon that only which seems mean. Some sordid spirits regard no branch, no not the Branch from the stem of Jesse (Isa 11:1), if it be not the top branch.
(2.) They upbraid him with his mother; and what quarrel have they with her? Why, truly, his mother is called Mary, and that was a very common name, and they all knew her, and knew her to be an ordinary person; she was called Mary, not Queen Mary, nor Lady Mary, nor so much as Mistress Mary, but plain Mary; and this is turned to his reproach, as if men had nothing to be valued by but foreign extraction, noble birth, or splendid titles; poor things to measure worth by.
(3.) They upbraid him with his brethren, whose names they knew, and had them ready enough to serve this turn; James, and Joses, and Simon, and Judas, good men but poor men, and therefore despised; and Christ for their sakes. These brethren, it is probable, were Joseph's children by a former wife; or whatever their relation was to him, they seem to have been brought up with him in the same family. And therefore of the calling of three of these, who were of the twelve, to that honour (James, Simon, and Jude, the same with Thaddeus), we read not particularly, because they needed not such an express call into acquaintance with Christ who had been the companions of his youth.
(4.) His sisters too are all with us; they should therefore have loved him and respected him the more, because he was one of themselves, but therefore they despised him. They were offended in him: they stumbled at these stumbling-stones, for he was set for a sign that should be spoken against, Luk 2:34; Isa 8:14.
II. See how he resented this contempt, Mat 13:57, Mat 13:58.
1. It did not trouble his heart. It appears he was not much concerned at it; he despised the shame, Heb 12:2. Instead of aggravating the affront, or expressing an offence at it, or returning such an answer to their foolish suggestions as they deserved, he mildly imputes it to the common humour of the children of men, to undervalue excellences that are cheap, and common, and home-bred. It is usually so. A prophet is not without honour, save in his own country. Note, (1.) Prophets should have honour paid them, and commonly have; men of God are great men, and men of honour, and challenge respect. It is strange indeed if prophets have not honour. (2.) Notwithstanding this, they are commonly least regarded and reverenced in their own country, nay, and sometimes are most envied. Familiarity breeds contempt.
2. It did for the present (to speak with reverence), in effect, tie his hands: He did not many mighty works there, because of their unbelief. Note, Unbelief is the great obstruction to Christ's favours. All things are in general possible to God (Mat 19:26), but then it is to him that believes as to the particulars, Mar 9:23. The gospel is the power of God unto salvation, but then it is to every one that believes, Rom 1:16. So that if mighty works be not wrought in us, it is not for want of power or grace in Christ, but for want of faith in us. By grace ye are saved, and that is a mighty work, but it is through faith, Eph 2:8.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv53–55 And his sisters,.... Whose names, according to Epiphanius (b),…
And his sisters,.... Whose names, according to Epiphanius (b), were Mary and Salome; whom he supposes were the daughters of Joseph, by a former wife; but rather of Alphaeus or Cleophas,
Are they not all with us? Lived in the same town with them, were well known by them, and familiar with them,
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Whence then hath this man all these things? His wisdom and his mighty works; for since he had not them from any of their schools, and nurseries of learning, from their learned doctors and wise men; and could not have received them from his parents, and near relations, they could not devise from whence he should have them,
(b) Contr. Haeres. Tom. 2. 1. 3. Haeres. 78. &. lib. Ancorat.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv53, 54, 55, 57, 58 He departed thence - He crossed the lake from…
He departed thence - He crossed the lake from Capernaum: and came once more into his own country - Nazareth: but with no better success than he had had there before.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv54, 55, 57, 58 Verse 54. And when he was come into his…
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.
Joseph Benson 1811 · Public Domain On vv53, 56, 58 Mat 13:53-55. When Jesus had finished these parables —…
Mat 13:53-55. When Jesus had finished these parables — Namely, those last mentioned, delivered in the house, which he added to the others spoken before in public; he departed thence, (see Mar 6:1,) and came once more into his own country — Namely, Nazareth: but with no better success than he had had there before: for though he preached in their synagogue with such wisdom and eloquence that they were astonished, and also performed some miracles, yet the Nazarenes were not disposed to believe on him, taking offence at the poverty and meanness of his family and relations. They said, therefore, Whence hath this man this wisdom, and these mighty works? — Whence? certainly from above, for you yourselves acknowledge that they are too extraordinary to be ascribed to a poor uneducated man. Is not this the carpenter’s son? — In Mark it is, Is not this the carpenter, the son of Mary? — Although the word, ο τεκτων, rendered carpenter, may mean one that works either in wood, iron, or stone, yet it is probable that a carpenter, properly so called, is here intended. Accordingly Justin Martyr tells us that Jesus, before he entered on his public ministry, was employed in this occupation: and the ancient Christians were all of the same opinion. The Jewish canons required that all parents should teach their children some trade; and, probably, the poverty of the family engaged Christ, while he was at home with Joseph, to work at his. What an additional proof is this of the humiliation of the blessed Redeemer for our sakes! The four persons here mentioned and termed the brethren of Christ, it appears, were his cousins, the sons of his mother’s sister, the wife of Cleophas, or Alpheus. By James is meant James the Less, whom St. Paul calls the Lord’s brother, Gal 1:19. Joses, or Joseph, (for the name is the same,) is the only son of the virgin’s sister, who never was an apostle. Simon is the same who is called the Canaanite, or Zelotes, to distinguish him from Simon Peter. And Judas, or Jude, is the author of the epistle that goes under that name: wherein he is styled the brother of James.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv54, 55, 57, 58 Into his own country - That is, into Nazareth.…
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.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v55 Is not this the carpenter’s son?[1] I find carpenter…
Is not this the carpenter’s son?[1] I find carpenter in all translations, though the Greek word signifies, in general, a workman or craftsman. The Latin is also a general word, which of itself signifies no more a carpenter than a smith. But the common belief of the faithful is, that St. Joseph was a carpenter, which may be confirmed by what Theodoret relates (lib. iii. Hist. chap. xviii.) of one Libanius, under Julian the apostate, who asking scornfully of a holy man, what the carpenter’s son was doing at that time? the holy man made him this smart reply, that he was making a coffin for Julian; who was killed not long after. (Witham) --- O! how truly astonishing is the stupidity of the Nazareans! They wonder whence wisdom itself possesses wisdom, and virtue itself virtue. The reason is evident: they only considered him as the son of a carpenter. (St. Jerome) --- Was not David the son of an husbandman, and Amos a shepherd? They should then have honoured our Lord, when they heard him speak in this manner. What wonderful mildness in Christ! Though calumniated and reviled, he still answers with the greatest humility and charity, a prophet is not without honour, save in his own country. (ver. 57.) (St. John Chrysostom in St. Thomas Aquinas) --- His brethren. These were the children of Mary, the wife of Cleophas, sister of our blessed Lady; (Matthew xxviii. 56. John xix. 25.) and therefore, according to the usual style of the Scripture, they were called brethren, that is, near relations to our Saviour. (Challoner)
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[BIBLIOGRAPHY]
Fabri filius. Greek: tou tektonos, artificis. St. Hilary (Can. or cap. xiv. in Matt. p. 678. Ed. Ben.) thought that St. Joseph wrought with fire and iron. We find in a manner the same in St. Ambrose Lib. iii. in Luc. in initio. p. 52. See also St. Chrysologus, Serm. xlviii. St. Justin (Dialogo cum Tryphone, p.69) says, Christ made aratra and juga; and in the Greek edition, (Parisiis, an. 1551, p. 93) Greek: arotra kai zuga. Theodoret, (lib. iii. Hist. chap. xviii, p. 656) Sandalipam fabricat, Greek: glossokomon ... kataskeuazei.
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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v53 Christ Manifests Himself as the High Priest in his…
THIRD SECTION
Christ Manifests Himself as the High Priest in his Sufferings; Being Rejected—(a.) By his own City Nazareth
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Mat_13:53-58 (Mar_6:1-6; Luk_4:14-30)
53 And it came to pass, that45 when Jesus had finished these parables [of the kingdom of heaven], he departed thence. 54And when he was come [having come, ἐλθών] into his own country,46 he taught them in their synagogue, insomuch [so] that they were astonished, and said, Whence hath this man this wisdom, and these mighty works [the miracles]?4755Is not this the carpenter’s son? is not his mother called Mary? and his brethren 56[brothers],48 James, and Joses [Joseph],49 and Simon, and Judas? And his sisters, are they not all with us? Whence then hath this man all these things? 57And they were offended in [at] him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house. 58And he did not many mighty works [miracles] there because of their unbelief.
EXEGETICAL AND CRITICAL
According to Schleiermacher and many others, the passage before us is identical with Luk_4:16. But this view is controverted by Wieseler, Ewald, and Meyer. The opinion of Schleiermacher is, however, supported by the fact, that in both passages the people of Nazareth are described as putting the question: Is not this the carpenter’s son, or the son of Joseph? and that in both cases the Saviour replies that a prophet is not without honor, etc. But the chronological arrangement seems to be rightly given by Luke, as his narrative fully accounts for the removal of Jesus to Capernaum. Matthew indeed furnishes different details as to the time and circumstances of this occurrence ( Mat_13:53-54). But we would suggest as probable, that the Lord may, after His controversy with the Pharisees, have retired for a time with His disciples into the mountains and to Nazareth. This may explain the introduction of this narrative. When recording the stay at Nazareth, Matthew, in his usual pragmatic method, also relates some events which had formerly taken place there. At the same time, it will be observed that the Evangelist only states the great outlines of this conflict of Jesus with His fellow-citizens, without repeating the details connected with it.
Mat_13:54. His own city.—On the situation of Nazareth, and the meaning of the word, comp. the Exegetical Notes on Mat_2:23.
Whence hath this man?—τούτψ. By way of contempt, as if they were inquiring what schools He had attended while in their city.
Mat_13:55. The carpenter’s son.—The word τέκτων (artifex), faber lignarius in the widest sense (carpenter, wright, etc.).
[The occupation of a carpenter was always regarded as an honorable and respectable employment; hence this question was not a question of contempt, but of surprise. The Nazarenes regarded Jesus not as their inferior, but themselves as His equals, and doubted only His claim to superiority, which was forced upon
them by His wisdom and miracles. It is the same natural surprise which is always felt if an old acquaintance meets his former humble associates with a distinguished rank or reputation as a scholar, or artist, or statesman, or merchant-prince.—P. S.]
A prophet.—A fact of experience—exculpatory in its general bearing, but condemnatory in its special application in this instance.
Mat_13:58. He did not many miracles.—Mark: “He could there do no mighty works;” i. e., He found them not prepared to receive, and therefore would not as He could not. The latter expression indicates not a want of power, but the moral limits which Himself imposed on the exercise of His power. However, it also implies that we are not to regard these displays of Christ’s power as merely the manifestations of absolute might.
Mat_13:55-57. The brothers of Jesus.
Mat_13:55. James, Joses,50 Simon, Judas (Mar_6:3).
Mar_15:40. James the Less, Joses, their mother Mary.
Joh_19:25. (Mary the wife of Cleophas.) The Apostles.
Mat_10:3. James (the son of Alphæus or Cleophas).Simon Zelotes.Lebbeus (Thaddeus) (or Judas, the brother of James. Luk_6:16).Act_1:13. James, the son of Alphæus.Simon Zelotes.Judas, the brother of James.From the above we conclude:
(1) That three brothers of the Lord bore the names of James, Simon, andJudas;
That three Apostles also bore the names of James, Simon, and Judas:
(2) That James, the brother of the Lord, had a brother called Joses [Joseph];
That the Apostle James, the son of Alphæus, had a brother called Joses:
(3) That the father of the Apostle James the Less bore the name of Alphæus;
That the father of Joses, the son of Mary, bore the name of Alphæus:
(4) That the Apostle Judas had a brother called James;
That Judas, the brother of Jesus, had a brother called James:
(5) That the wife of Clopas or Cleophas was called Mary, and that she was the mother of James and Joses.
(6) Hence that
Cleophas was the father of James and Joses;
Cleophas was the father of the Apostle James;
Cleophas was the father of Judas, the brother of James.
(7) Besides, we have Simon, Brother of the Lord; Brother of James (brother of the Lord); Apostle of the Lord.
Manifestly, then, the brothers of the Lord and the Apostles whom we have just named are identical. The relationship existing between them was probably as follows: Clopas (Cleophas), or Alphæus, was a brother of Joseph, the foster-father of Jesus (Eusebius, Mat_3:11). It is a mistake to suppose that Mary the wife of Cleophas was the sister of the mother of the Lord.51 Alphæus probably died early [?], and Joseph [the poor carpenter?] adopted his family [of at least six children? and this, when their mother was still living, Joh_19:25?—P. S.]; so that the cousins of Jesus became His adopted brothers, and in the eye of the law were treated as His brothers. Probably they were older than Jesus, and hence appear to have interfered on several occasions with His work. Although at an early period they were in the faith, some time elapsed before they attained to full obedience. Besides these sons, Alphæus seems also to have left daughters [?].
The idea that the Apostles James the Less and Judas were different from the brothers of the Lord, originated among the Judæo-Christian sect of the Ebionites. The oldest Catholic tradition, on the contrary, has always regarded them as identical (Hegesippus, Clement of Alexandria, Origen).52 For further particulars, see my article Jakobus in Herzog’s Real Encyclop. [vol. vi., p. 406 sqq. Comp. also Alford on Mat_13:55; Dr. Mill: On the Brethren of our Lord (quoted by Alford and Wordsworth, as defending the cousin-theory), and Sam. S. Andrews: The Life of our Lord, N. Y., 1863, p. 104 sqq.—P. S.]
[Note on the Brothers of Jesus.—After a renewed investigation of this difficult exegetical and historical problem, I beg leave to differ from the cousin-theory, even in the modified form so plausibly defended by Dr. Lange here and elsewhere. I shall present as clearly and concisely as I can the principal exegetical data in the case, on which the right conclusion must be based. For a fuller treatment I refer to my monograph on James (Berlin, 1842), where the whole subject is discussed exegetically and historically, with special reference to James the brother of the Lord and his relation to James the Less. (Compare also my History of the Apostolic Church p. 378, and the notes in previous parts of this Commentary, on Mat_1:25; Mat_12:46-47; Mat_13:55 above.)
1. The brothers of Jesus, four in number, and bearing the names Jacob or James, Joseph (or Joses), Simon, and Jude, are mentioned with or without their names, fourteen or fifteen times in the N. T. (not ten times, as Alford in loc. says), twice in connection with sisters (whose number and names are not recorded), viz., twelve times in the Gospels, Mat_12:46-47; Mat_13:55-56 (ἀδελφοί and ἀδελφοί); Mar_3:31-32; Mar_6:3 (here the sisters are likewise introduced); Luk_8:19-20; Joh_7:3; Joh_7:5; Joh_7:10;—once in the Act_1:14;—and once by St. Paul, 1Co_9:5, to which must be added Gal_1:19, where James of Jerusalem is called “the brother of the Lord .” Besides, the Saviour Himself speaks several times of His brothers (brethren), but apparently in a wider sense of the term, Mat_12:48-50; Mar_3:33-35; Mat_28:10; Joh_20:17.
In the former fourteen or fifteen passages it is agreed on all hands that the term brothers must be taken more or less literally of natural affinity, and not metaphorically or spiritually, in which sense all Christians are brethren. The question is only, whether the term means brothers proper, or cousins, according to a somewhat wider usage of the Hebrew אָח.
2. The exegetical or grammatical (though not perhaps the dogmatical) a priori presumption is undoubtedly in favor of the usual meaning of the word, the more so since no parallel case of a wider meaning of ἀδελφός (except the well-known and always apparent metaphorical, which is out of the question in our case), can be quoted from the New Testament. Even the Hebrew אָח is used only twice in a wider sense, and then only extended to nephew (not to cousin), viz., Gen_13:8; Gen_14:16; of Abraham and Lot, who was his brother’s son (Gen 11:27, 31), and Gen_29:12; Gen_29:15, of Laban and Jacob his sister’s son (comp. Mat_13:13). Here there can be no mistake. The cases are therefore not strictly parallel with ours.
3. There is no mention anywhere of cousins or kinsmen of Jesus according to the flesh; and yet the term ἀνεψιός, consobrinus, cousin, is well known to the N. T. vocabulary (compare Col_4:10, where Mark is called a cousin of Barnabas); so also the more exact term υἱὸς τῆς ἀδελφῆς, sister’s son (comp. Act_23:26, of Paul’s cousin in Jerusalem); and the more general term συγγενής, kinsman, relative, occurs not less than eleven times (Mar_6:4; Luk_1:36; Luk_1:58; Luk_2:44; Luk_14:12; Luk_21:16; Joh_18:26; Act_10:24; Rom_9:3; Rom_16:7; Rom_16:11; Rom_16:21).
Now, if the brothers of Jesus were merely His cousins (either sons of a sister of Mary, as is generally assumed, or of a brother of Joseph, as Dr. Lange maintains), the question may well be asked: Why did the sacred historians not in a single instance call them by their right name, ἀνεψιοί, or υἱοὶ τῆς ἀδελφῆς τῆς Μαρίας, or τοῦ ἀδελφοῦ τοῦ Ἰωσήφ, or at least more generally συγγενεῖς?53 By doing this they would have at once prevented all future confusion among commentators: while by uniformly using the term ἀδελφοί, without the least intimation of a wider meaning, they certainly suggest to every unbiased reader the impression that real brothers are intended.
4. In all the passages where brothers and sisters of Jesus are mentioned, except in John 7 (where they are represented in conflict with the Lord), and 1 Corinthians 9 (which was written probably after the death of Mary), they appear in close connection with Him and His mother Mary as being under her care and direction, and as forming one family. This is certainly surprising and unaccountable, if they were cousins. Why do they never appear in connection with their own supposed mother, Mary the wife of Clopas (or Alphæus), who was living all the time, and stood under the cross (Mat_27:56; Joh_19:25), and at the sepulchre (Mat_27:61)?
Lange calls to his aid the double hypothesis of an early death of Clopas (whom he assumes to have been the brother of Joseph54), and the adoption of his children by the parents of Jesus, so that they became legally His brothers and sisters. But this adoption, if true, could not destroy their relation to their natural mother, Mary, who was still living, and one of the most faithful female followers of Christ. Besides, both the assumption of the early death of Clopas and the adoption of his children by Joseph, is without the shadow of either exegetical or traditionary evidence, and is made extremely improbable by the fact of the poverty of the holy family, who could not in justice to themselves and to their own Son adopt at least half a dozen children at once (four sons and two or more daughters), especially when their own mother was still living at the time. We would have to assume that the mother likewise, after the death of her husband, lived with the holy family. But would she have given up in this case, or under any circumstances, the claim and title to, and the maternal care of, her own children? Certainly not. The more we esteem this devoted disciple, who attended the Saviour to the cross and the sepulchre (Mat_27:56; Mat_27:61; Joh_19:25), the less we can think her capable of such an unmotherly and unwomanly act.
5. There is no intimation anywhere in the New Testament, either by direct assertion or by implication (unless it be the disputed passage on James, in Gal_1:19), that the brothers of Christ, or any of them, were of the number of the twelve Apostles. This is a mere inference from certain facts and combinations, which we shall consider afterward, viz., the identity of three names, James, Simon and Judas, who occur among the brothers of Christ and among the Apostles, and the fact that a certain Mary, supposed to be an aunt of Jesus, was the mother of James and Joses (but she is never called the mother of James, Joseph, Simon, and Jude), and with the fact of the eminent, Apostle-like position of James, the brother of the Lord, in the church at Jerusalem.
6. On the contrary, the brothers of Jesus are mentioned after the Apostles, and thus distinguished from them. In Act_1:13-14, Luke first enumerates the eleven by name, and then adds: “These all [the Apostles] continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with His brethren.” Here they seem to form a distinct class with their mother, next to the Apostles. So also 1Co_9:5 : οἱ λοιποὶ ἀπόστολοι καὶ οἱ ἀδελφοὶ τοῦ Κυρίου. Such distinct mention of the brothers after the Apostles was not justified if three of the four, as is assumed by the cousin theory, were themselves Apostles; consequently, only one remained to make a separate class. The narrative, Mat_12:46-50, likewise implies that the brothers of Jesus who stood without, seeking to speak with Him, were distinct from the disciples (Matthew 13:69), who always surrounded Him.
7. More than this: before the resurrection of Christ, His brothers are represented in the Gospel of John, in Mat_7:3-10, long after the call of the Apostles, as unbelievers, who endeavored to embarrass the Saviour and to throw difficulties in His way. This makes it morally impossible to identify them with the Apostles. Even if only one or two of the four had been among the twelve at that time, John could not have made the unqualified remark: “Neither did His brethren (brothers) believe in Him” (Mat_7:5); for faith is the very first condition of the apostolate. Nor would Christ in this case have said to them: “My time has not yet come; but your time is always ready; the world cannot hate you; but Me it hateth” ( Mat_13:6-7); nor would He have separated from them in His journey to Jerusalem. It will not do here to weaken the force of πιστεύειν, and to reduce their unbelief to a mere temporary wavering and uncertainty. The case of Peter, Mat_16:23, and that of Thomas, Joh_20:25, are by no means parallel. The whole attitude of the brothers of Christ, as viewed by Christ and described by John, is entirely inconsistent with that of an apostle. It is an attitude not of enemies, it is true, but of doubtful, dissatisfied friends, who assume an air of superiority, and presume to suggest to Him a worldly and ambitious policy. After the resurrection they are expressly mentioned among the believers, but as a distinct class with Mary, next to the Apostles.
All these considerations strongly urge the conclusion that the brothers of Christ were real brothers, according to the flesh, i. e., either later sons of Mary and Joseph, or sons of Joseph by a former marriage (more of this below), unless there are very serious difficulties in the way, which make this conclusion either critically, or morally, or religiously impossible.
Let us now approach these difficulties.
8. There are serious but no insurmountable objections to the conclusion just stated.
(a) The first objection is the identity in name of three of these brothers with three of the Apostles, viz., James, Simon, and Jude.55 But it should be remembered that these were among the most common Jewish names. Josephus mentions no less than twenty-one Simons, seventeen Joses’s, and sixteen Judes. Why could there not be two or three persons of the same name in the apostolic Church? We have at all events two James’s, two Simons, and two Judes among the twelve Apostles. This difficulty is more than counterbalanced by the opposite difficulty of two sisters with the same name.
(b) The second objection, likewise of a critical and exegetical character, is derived from Gal_1:19 : “But other of the Apostles saw I none, save (εἰ μή) James, the Lord’s brother.” Here James, who was one of the brothers of Jesus, seems to be included among the Apostles, and this must have been James of Alphæus, or James the Less.56 But the passage bears the exactly opposite interpretation, if after εἰ μή we supply simply: εῖδον, and not εῖδον τὸν ἀπόστολον, viz.: “I saw none other of the Apostles (besides Peter, Mat_13:18), but only (I saw) James, the Lord’s brother.” This interpretation is very old,57 and is defended by some of the highest grammatical authorities of our age.58 I think with Meyer 59 that James is here distinguished from the twelve to whom Peter belonged, and yet at the same time mentioned with the Apostles in a wider sense of the term. In other words, he is represented as a man who, on account of his close natural relationship to Christ, and of his weight of character and piety, enjoyed an apostolic dignity and authority among the strict Jewish Christians. He was the acknowledged head and leader of this branch and the first bishop of Jerusalem, where he permanently resided and died, while the apostles proper were not fixed in a particular diocese, but traveling missionaries, with the whole world for their field of labor. That this was precisely the position of James is evident from various passages in the Acts, in the epistle to the Galatians, from Josephus, Hegesippus, and the traditions of the Eastern Church.”60
(c) The third objection is of a moral character, and derived from the consideration that Christ on the cross could not have commended His mother to the care of John if she had other sons (Joh_19:26-27). “But why,” we may ask with Andrews,61 “if James and Judas were Apostles and His cousins, sons of her sister and long inmates of her family, and it was a question of kinship, did He not commend her to their care? “The difficulty then remains, and must be solved on other grounds. The brothers of Jesus at that time, as appears from John 7, were not yet full believers in Christ, although they must have been converted soon after the resurrection (Act_1:14). Moreover, John was the most intimate bosom friend of the Saviour, and could better sympathize with Mary, and comfort her in this peculiar trial than any human being. If the modern interpretation of Joh_19:25 be correct, as it probably is, Salome (not Mary, wife of Clopas) was a sister of Christ’s mother, consequently John His cousin. But we would not urge this as an additional reason of the commendation, which must be based on a deeper spiritual affinity and sympathy.
(d) The fourth objection is religious and dogmatical, arising from the pious or superstitious belief in the perpetual virginity of Mary, and the apparent impropriety of the birth of any later descendants of the house of David after the birth of the Messiah. The perpetual virginity of the mother of our Saviour is an article of faith in the Greek and Roman Church; it is taught also in a few of the older Protestant symbols,62 and held to this day by many evangelical divines. Bishop Pearson says that the Church of God in all ages has maintained that Mary continued in the same virginity,63 Olshausen takes the same view, and Lange, though the latter only as far as offspring is concerned. Dr. Jos. Addison Alexander, a Presbyterian, who will not be accused of any sympathy with Romanism, says with apparent approbation: “Multitudes of Protestant divines and others, independently of all creeds and confessions, have believed, or rather felt, that the selection of a woman to be the mother of the Lord, carries with it as a necessary implication that no others could sustain the same relation to her; and that the selection of a virgin still more necessarily implied that she was to continue so; for if there be nothing in the birth of younger children inconsistent with her maternal relation to the Saviour, why should there be any such repugnance in the birth of older children likewise? … The same feeling which revolts from one hypothesis in some, revolts from both hypotheses in both.”64
A doctrine or feeling so old and widely spread must be treated with proper regard and delicacy. But it should be observed:
In the first place, that these doctrinal objections hold only against the view that the brothers of Christ were younger children of Mary, not against the other alternative left, that they were older children of Joseph by a former marriage.
Secondly, the virginity of Mary can be made an article of faith only as far as it is connected with the mystery of the supernatural conception and the absolute freedom of Christ from hereditary as well as actual sin. But neither His nor her honor require the perpetual virginity after His birth, unless there be something impure and unholy in the marriage relation itself. The latter we cannot admit, since God instituted marriage in the state of innocence in Paradise, and St. Paul compares it to the most sacred relation existing, the union of Christ with His Church.
Thirdly, the Apostles and Evangelists, who are certainly much safer guides in all matters of faith and religious feeling than even fathers and reformers, seem to have had no such feeling of repugnance to a real marriage between Joseph and Mary, since they not only frequently mention brothers and sisters of Christ, without any intimation of an unusual or indefinite sense of the word, but Matthew and Luke (Mat_2:7) call Christ the first-born son of Mary, and Matthew moreover says (Mat_1:25), that Joseph knew not Mary, i. e., did not cohabit with her as man and wife, till she had brought forth her first-born son. I admit that neither πρωτότοκος nor ἕως οὗ are conclusive in favor of subsequent cohabitation and offspring, but they naturally look that way, especially in a retrospective historical narrative, and in connection with the subsequent frequent mention of the brothers and sisters of Christ by the same writers. At all events, we are warranted to say that those terms could not have been used by the Evangelists if they had regarded legitimate cohabitation as essentially profane, or in any way degrading to Joseph and His mother. The Old Testament, it is well known, nowhere sustains the ascetic Romish views on the superior merits of celibacy, and represents children as the greatest blessing, and sterility as a curse or misfortune.
Finally, it may be regarded as another proof of the true and full humanity and the condescending love of our Saviour, if He shared the common trials of family life in all its forms, and moved a brother among brothers and sisters, that “He might be touched with a feeling of our infirmities.” This last consideration, however, has its full weight if we adopt Dr. Lange’s modification of the cousin-hypothesis, viz., the formal adoption of Christ’s cousins into the holy family.
9. It remains to be seen whether the cousin-theory is more free from difficulties. This theory is comparatively late and cannot be traced beyond the time of Jerome in the fourth century,65 but has since been adopted by the whole Latin Church, and by the older Protestant divines, who, however, paid very little critical attention to this question.66 Jerome’s view did not obtain credit and currency without an undue weight of dogmatical considerations connected with the perpetual virginity of Mary and the superior sanctity of celibacy (as is very evident from Jerome’s violent work against Helvidius). It has moreover to contend with all the facts presented under No. 1–7, which are as many arguments against it. And finally it has to call to its aid two assumptions, which are at least very doubtful, and give the theory an intricate and complicated character. These assumptions are:
(a) That Mary, the mother of James and Joses (Mat_27:56; Mar_15:40), was a sister of the Virgin Mary, and that consequently her children were cousins of Jesus. But who ever heard of two sisters bearing the same name without any additional one by which to distinguish them? Then, the only passage on which the alleged relationship of the two Marys is based, Joh_19:25, admits of a different and more probable explanation, by which the term “His mother’s sister” is applied to Salome,67 who stood certainly under the cross (see Mat_27:56; Mar_15:40), and could not well be passed by in silence by her own son, St. John, while he, with his accustomed modesty and delicacy, omitted her name, and intimated her presence by bringing out her relation to Mary.
(b) That Clopas, or Cleophas, the husband of Mary, the supposed sister of the Virgin Mary, is the same with Alphæuns, the father of James, the younger Apostle of that name, who is called Ἰάκωβος ὁ τοῦ Ἀλφαίου (Mat_10:3; Mar_2:14; Mar_3:18; Luk_6:15; Act_1:13). But this, though not improbable, and supported by the testimony of Papias, is at least not certain. Besides, Matthew (or Levi) was also a son of Alpbæus, Mar_2:14, and if Ἰον̓δας Ἰακάβου, and Simeon, two of the twelve, were likewise among the brothers of Christ, we would have four Apostles, of whom it is said in John 7 that they did not believe. Finally, Mary, it should be remembered, is called the mother of James and Joses only, but never the mother of Simon and Jude, the other two brothers of Jesus, and both of them supposed to have been Apostles, which Joses was not. It is nowhere intimated that she had more sons than two, or any daughters at all; and even from her two sons, one, Joses, must be exempt from being a namesake, since Joseph, and not Joses, according to the correct reading, in Mat_13:55, is the second brother of Christ.
Dr. Lange, it is true, avoids some of these difficulties by giving up the sisterhood of the two Marys, and assuming in its place the brotherhood of Clopas, or Alphæus, and Joseph,68 as the basis of the cousinship of their sons, and calling to his aid the additional hypothesis of the early death of Alphæus and the adoption of his children into the holy family,—but all this without a shadow of exegetical proof. The absence of all allusion in the Evangelists to Mary, the real and still living mother of these children, when they are collectively mentioned, is a surprising fact, which speaks as strongly against Lange’s hypothesis as against the older and usual form of the cousin-theory.
10. We conclude, therefore, that the strict grammatical explanation of the term brothers and sisters of Christ, though not without difficulties, is still far more easy and natural than the explanation which makes them mere cousins.
But from the exegetical data of the New Testament we are still at liberty to choose between two views:
(a) The brothers of Jesus were younger children of Joseph and Mary, and hence His uterine brothers, though in fact only half-brothers, since He had no human father, and was conceived by the Holy Spirit overshadowing the Blessed Virgin. This view may be supported by the ἕως and the πρωτότοκος in Mat_1:25 and Luk_2:7, and has been adopted by Tertullian, Helvidius, and many modern Protestant divines of Germany, as Herder, Neander, Winer, Meyer, Wieseler, Rothe, Stier, and by a few English divines, Alford (on Mat_13:55), T. W. Farrar (in W. Smith’s Dictionary of the Bible, vol. i., p. 231), and, though not decidedly, by Andrews (Life of our Lord, p. 114). This view of the case is the most natural, and would probably be taken by a majority of commentators, if it were not from the scruples arising from the long and widely cherished doctrine of the perpetual virginity of Mary. Once clearly and fully established on the testimony of Scripture and history, this theory would give a powerful polemical weapon into the hands of Protestants, and destroy by one fatal blow one of the strongest pillars of Romish Mariology and Mariolatry, and the ascetic overestimate of the state of celibacy. But the case is by no means so clear at the present state of the controversy that we could avail ourselves of this advantage; and Protestants themselves, as already remarked, differ in their views, or feelings, or tastes, concerning the perpetual virginity of Mary.
(b) The brothers of Jesus were older sons of Joseph from a former marriage, and thus in the eyes of the law and before the world, though not by blood, brothers and sisters of Christ. This view has the doctrinal advantage of leaving the perpetual virginity of Mary untouched. It seems, moreover, to have been the oldest, and was held not only among the Ebionites, and in the pseudo-apostolical constitution, but by several early fathers, as Origen, Eusebius (who calls James of Jerusalem a “son of Joseph,” but nowhere of Mary), Gregory of Nyssa, Cyril of Alexandria, Epiphanius (who even mentions the supposed order of birth of the four sons and two daughters), Hilary, Ambrose, etc.69 It is equally consistent with the Scripture data on the subject as the other alternative, and in some respects even more so. For it agrees better with the apparent difference of age between Joseph (who early disappears in the gospel history) and Mary, and especially with the patronizing and presumptuous air of the brothers of Christ, when they sought an interview with Him at a particular crisis (Mat_12:46), and when they boldly dared to suggest to Him a more expeditious and ostentatious Messianic policy (Joh_7:3-10). This is at least more readily explained, if they were older according to the flesh; while on the other theory some of them must have been almost too young to figure so prominently in the gospel history. It is true, they are nowhere called sons of Joseph;70 but neither are they called sons of Mary. The reason in both cases must be found in the fact, that Christ is the great central figure in the Gospels, round which all others move. On the other hand, however, it is difficult to believe that God should have selected an old widower with at least six children, as the husband of the mother of Christ. And the old tradition on which this view rests, may itself be explained as an attempt to escape the force of scriptural statements against the cherished belief in the perpetual virginity of Mary.—P. S.]
DOCTRINAL AND ETHICAL
1. In this narrative the Evangelist sets before us the circumstances under which the sufferings of our High Priest were introduced—by successive rejections of His person and claims. This in all probability induced him to relate in this connection that Christ was rejected even in His own city. But the historian drops a veil over the particulars and circumstances of His rejection. Nazareth adjoined Matthew’s native city, and, perhaps, lay even within the district of his home.
2. On the fact that our Lord had no uterine brothers or sisters, comp. my Leben Jesu, Mat_2:1, p. 139 sqq. To our mind, there seems nothing offensive in the idea, that Joseph and Mary lived on conjugal terms;71 but it appears to us inconceivable that the mother of Jesus should afterward have given birth to other children. Besides, the brothers of the Lord are introduced as speaking and acting like persons who claim to have more enlarged experience than Jesus, or, as we infer, as His seniors.
HOMILETICAL AND PRACTICAL
The question: “Is not this the carpenter’s son?” or prejudice.—How the people of Nazareth condemned themselves, while imagining that they judged Jesus.—How they unconsciously verified the exclamation of Nathanael: “Can any good thing come out of Nazareth?”—How every prejudice against Christianity contains the germ of its own condemnation. For, 1. it evidences a want of proper faith, (a) in the power of God, (b) in humanity, (c) in the miracles of history, (d) in the deeper recesses of our own inner life; 2. and yet even prejudice must confess that the wisdom and the works of Christ are most mysterious and inexplicable. Hence such persons readily have recourse to lying and hostile criticisms.—The offence of the people of Nazareth on account of the humble origin of the Lord, a picture of all other offences in Him. 1. An offence, (a) in His terrestrial state and existence; (b) in His human lowliness; (c) in His brothers and sisters with their human weaknesses. 2. Yet an offence which will leave us self-condemned, since it implies an admission of His wisdom and of His deeds. 3. A most fatal offence, since unbelief deprives us of the blessings of Christ’s wondrous works.—The saying of Christ, “A prophet is not without honor, save in his own country, and in his own home:” 1. As an extenuation; 2. as a reproof.—Jesus rejected by His own city.—The rejection of Jesus in Nazareth a prelude to His rejection by the people.—Nazareth, so poor, yet casting out the Lord of glory: 1. Nazareth in Galilee; 2. the land of Judea so poor; 3. the earth so poor.—The inmost characteristic of unbelief is, that it implies contempt of our own being and higher nature.—Whenever we read that the Lord “could not do,” or else that He “knew not,” the circumstances connected with it show that it was not from weakness or ignorance, but that His infinite power and wisdom were controlled and limited by supreme love and faithfulness.—How the King gradually merged into the High Priest.
[Matt. Henry:
Mat_13:58. Unbelief is the great obstruction to Christ’s favor.—If mighty works are not wrought in us, it is not for want of power or grace in Christ, but for want of faith in us.—P. S.]
Starke:—Canstein: Jesus is in truth the son of the carpenter; but of that Carpenter who made heaven and earth.—Ungrounded prejudices are too often obstacles in the way of faith, Joh_7:40-42.—Jerome: Naturale prop modum est cives civibus in videre.—Homines familiaria con’emnere, peregrina exosculari et in admiratione ac pretio habere solent.72
Gerlach:—Carnal men look at the outward appearance; and this state of mind repels them from the Son of God, appearing in the form of a servant.
Heubner:—Jesus does not force His love or His blessings upon us.—Pride brings its own punishment. (Of this, history furnishes ample confirmation.)
Footnotes:
[45] Mat_13:53.—[That is an unnecessary interpolation placed before when in Cranmer’s and James’s versions, or before he departed by Tyndale and the Geneva Bible, and is omitted by Wiclif, the N. T. of Rheims, also by Conant in his work on Matthew, but restored before he departed, in the revised Vers. of the Am. Bible Union.—P. S.]
[46] Mat_13:54.—[Lange, as also de Wette, Ewald, and others, translate πατρίδα here: Vaterstadt, paternal (maternal) town, for Vaterland (Luther), fatherland. Nazareth is meant as the residence of his mother and reputed father. Euthym. Zigab.: λέγει τὴν Ναζαρὲτ, ὡς πατριδα τῆς μητρὸς αὐτοῦ καὶ τοῦ νομιζομένου πατρὸς αὐτοῦ, καὶ ὠς τραφεὶς ἐς αὐτῇ.—P. S.]
[47] Mat_13:54.—[Αἱδυνάμεις, de Wette: die Wunder; Lange: die Wunderkräfte; Ewald: die Heilsmächte, Comp. the note on Mat_11:20, p. 210. The definite article here is more emphatic than the demonstrative pronoun of the E. V.—P. S.]
[48] Mat_13:55.—[Comp. my note on Mat_12:46, p. 231.—P. S.]
[49] Mat_13:55.—B., C, and several translations read Ἰωσήφ. So Lachmann, Tischendorf. Many uncial MSS. D., E., F., G., etc., Ἰωάννης;—K., L., etc., Ἰωσῆς. In the parallel passage of Mark the reading Joses is by far better supported than Joseph. According to Lightfoot the Talmudists write יוֹסֵי for יוֹסֵף. Perhaps the person in question was called by both names already in the apostolic age. [Dr. Lange, in his German translation, retains Joses from the received text. But Joseph is undoubtedly the true reading according to the ancient authorities, including Cod. Sinaiticus, and is adopted also by Meyer, Tregelles, Alford Conant. The reading has some bearing on the question concerning the brothers of Christ. For if Ἰωσήφ be the true reading, there remains but one brother of Christ, viz. James, of the same name with one of the two sons of Mary, the wife of Alphæus (supposed to be the same with Cleophas), Mat_27:56 (“Mary the mother of James and Joses”); and this argues against the view defended by Dr. Lange, that the brothers of Christ were merely his cousins. See below.—P. S.]
[50](Or rather Joseph. See the critical note above.—P. S.]
[51]Comp. Wieseler in the Studien und Kritiken for 1840. p. Matt 648: “There stood by the cross of Jesus His mother, and the sister of His mother—i. e. , Salome—, Mary the wife of Cleophas, and Mary Magdalene.” Joh_19:25. Comp. Mar_15:40; Mat_27:56.
[52][But it must be added, that the oldest tradition, including the most distinguished Greek and Latin fathers, as Origen, Gregory of Nyssa, Cyril of Alexandria, Epiphanius, Hilary, and Ambrose, regarded the brothers of Christ as sons of Joseph by a former marriage. See the passages in full in my book on James, p. 80 sqq.—P. S.]
[53]Hegesippus (ap. Euseb. H. E. Mat_4:22) speaks of cousins of Christ, calling Simeon, the successor of James in Jerusalem: ἀνεφιὸν τοῦ Κυρίου δεύτερος.
[54]Hegesippus (in Eusebius’ H. E. iii. 11) asserts that Clopas was the brother of Joseph. Lange denies that Mary, the wife of Clopas, was the sister of the Virgin Mary. But Lichtenstein (Lebensgeschichte des Herrn, Erlangen, 1856, p. 124) assumes, that the two brothers, Joseph and Clopas, married two sisters, both named Mary. Clopas dying, Joseph took his wife and her children into his family. Schneckenburger reverses the hypothesis and assumes that Mary, after the early death of Joseph, moved to the household of her sister, the wife of Clopas.
[55]Dr. Lange, in his article Jakobus in Herzog’s Encycl., vol. vi., p. 412, calls this die Unhaltbarkeit einer dreinamigen Doppelgängerlinie in dem apostolischen Kreise, and afterward eine unerhörte swei- bis vierfache Doppelgängerei.
[56]So Schneckenburger on the Epistle of James, and all the commentators on Galatians who adopt the cousin-hypothesis, also Ellicott ad Gal_1:19, who, however, does not enter into a discussion of the general question.
[57]Victorinus, in his Commentary in loc., says: “Paul disclaims James as an apostle, saying, that he saw no other apostle besides Peter, but only James.”
[58]Winer, Grammatik, 6th ed., p. 557 (§ 67, sub I. e); who quotes for a similar use of εἰ μή Act_27:22 and Rev_21:27; Fritzsche, Comment. in Matt., p. 482. who translates: alium apostolum non vidi, sed vidi Jacobum; Bleek (in Studien und Kritiken for 1836, p. 1059), and, as to the inference drawn, also Meyer and Hilgenfeld ad Gal_1:19.
[59]In his Comment. on Gal_1:19.
[60]This subject is fully discussed in my book on James.
[61]The Lift of our Lord upon the Earth, p. 115.
[62]The Articles of Smalkald, Pars. I. art. IV. (p. 303. ed. Hase): “Ex Maria pura, sancta, semper virgine.” The Form of Concord, p. Matt 767: “Unde et vere θεοτόκος, Del genetrix est, et tamen virgo mansit.” Even Zwingli shared in this view, Comment. in Mat_1:18; Mat_1:25. and the Helvetic Confession speaks of Jesus as “natus ex Maria semper virgine.”
[63]Exposition of the Creed, art. III.
[64]Commentary on Mat_13:56, pp. 388 and 384, and in the same language. Com. on Mar_6:3. Dr. Alexander does not decide one way or the other (though leaning to the cousin-theory), and thinks that the difference of taste and sensibility on this subject is likely to continue to affect the interpretation until the question has received some new and unequivocal solution.
[65][Dr. Wordsworth and others would carry the cousin-theory to Papias in the second century, and quote a fragment, ascribed to his name, on the four Marys (ap. Routh, Reliquiæ sacræ, ex Cod. MSS. 2397): “I. Maria, mater Domini. II. Maria, Cleophæ sive Alphæi uxor, quæ fuit mater Jacobi Episcopi et Apostoli, et Simonis, et Thadei [Judæ Jacobi], et eujusdam Joseph. III. Maria Salome, uxor Zebedei, mater Joannis evangelistæ. et Jacobi. IV. Maria Magdalena.” But this extract is evidently a part of a dictionary written by a mediæval. Papias, which still exists in MS. both at Oxford and Cambridge.—P. S.]
[66]Calvin for instance regards the question as one of idle curiosity in Mat_1:25 : “Certe memo unquam hac de re questionem movebit nisi curiosus; nemo vero pertinaciter insistet nisi contentiosus rixator.”
[67]This explanation was brought out first clearly by Wieseler (in the Studien und Kritiken for 1840. p. 648 sqq.), and adopted by Meyer, Lange, and Alford. But the old Syriac version already implied this interpretation by inserting a καί before Μαρία, and translating: “And there were standing near the cross of Jesus, His mother, and His mother’s sister [Salome], and Mary of Cleophas, and Mary Magdalene.”
[68]Hegesippus, in Eusebius’ H. E. iii. 11, comp. 4:29, asserts, that Clopas was the brother of Joseph, but it does not appear whether he uses the term brother strictly, or for brother-in-law.
[69]See my book on James, p. 80 sqq. Chrysostom may also be included in this class; at least he clearly separates the brothers of Christ from the apostles, for the reason that they were for a long time unbelievers (Hom. 5 in Matt.).
[70]Eusebius, however, H. E. ii. 1, calls James of Jerusalem a “son of Joseph.”
[71][In this point Lange differs from the view of the Greek and Latin Churches, which deny every conjugal intercourse as degrading the character of the holy Virgin.—P. S.]
[72][Comp. the proverbs: “Familiarity breeds contempt;” “Distance lends enchantment to the view;” “Es ist nicht weit her” (It is not far off).—P. S.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv53, 54, 55, 56, 58 HOW JESUS WAS REGARDED BY HIS RELATIVES. ( =…
HOW JESUS WAS REGARDED BY HIS RELATIVES. ( = Mar 6:1-6; Luk 4:16-30). (Mat 13:53-58)
And it came to pass, that, when Jesus had finished these parables, he departed thence.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv53, 54, 55, 57, 58 § 55. — JESUS REVISITS NAZARETH AND IS AGAIN…
§ 55. — JESUS REVISITS NAZARETH AND IS AGAIN REJECTED THERE, Mat_13:53-58.
53. Had finished these parables — Being SEVEN in number; FOUR to the people at the sea side, and THREE to the disciples at his own residence, all illustrating the principles of the divine probationary kingdom or government of God. He departed thence — He left Capernaum.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv53–55 53–58. The Prophet in his own Country. Mar_6:1-6
53–58. The Prophet in his own Country. Mar_6:1-6
where the incident is placed between the cure of Jairus’ daughter and the mission of the Twelve, Luk_4:16-30, where our Lord’s discourse in the synagogue is given at length. But many commentators hold with great probability that St Luke’s narrative refers to a different and earlier visit to Nazareth.
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Ellicott's Commentary for English Readers 1878 · Public Domain On vv54, 55, 57, 58 (54) When he was come into his own country.—The…
(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.
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The Pulpit Commentary 1880 · Public Domain On vv53–58 And it came to pass, that when Jesus had…
And it came to pass, that when Jesus had finished these parables, he departed thence. The formula marks the end of an excerpt from the discourses. (cf. Mat_11:1, note, and Introduction, p. 3) It is, however, to be noticed that the first and last words, kai ... ekeiyen , come in Mar_6:1, introducing the parallel passage to our following verses. But in the case of such common words this coincidence is, perhaps, to be considered as accidental. He departed (methren). Elsewhere in the New Testament only in Mat_19:1, where it comes in the same connexion as here.
Vers. 53-58. (see also Mar_6:1-6) The defying of conviction.
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What is written in this passage is not to be understood as following close upon the speaking of the four parables from the ship, and the three following upon them, and which were spoken in the house. Nevertheless, the Evangelist Matthew furnishes us with the suggestive link, which consists of the fifty-third verse. The parables, with all their Divine fulness of meaning, whether more or less mystic, and whether those to the multitude and disciples, or to the disciples alone, are for the present "finished." But "wisdom and mighty works" are not finished; and he who speaks the wisdom and who does the mighty works journeys untiringly elsewhere, and with his face toward "his own country." Notice
I A CERTAIN POSITION OF HUMAN NATURE HERE DESCRIBED VIZ. CONVICTION ITSELF, CONFRONTED BY A STUMBLINGBLOCK. The "wisdom" and the "mighty works" are not denied, are not doubted; are asserted and proclaimed. The material of conviction was all present, and its work asserted itself. The way is surely perfectly plain for the human mind, and what further need be said?
II A CERTAIN ATTITUDE OF HUMAN NATURE UNDER THE CIRCUMSTANCES DESCRIBED. It is an uneasy attitude, one of uncertainty, one of casting about, how it is possible to make a difficulty, to get over, and conquer plain duty. It may be readily granted that there did exist a difficulty not inconsiderable for those who are here spoken of; that a difficulty was present in the very existence of so great a cause for wonder; that the difficulty was not lessened by the fact that he who was now the centre of observation and of admiration, and, to say the least of it, of unparalleled surprise, had been one familiarly known, and his family familiarly known, and familiarly known not as among those who were princes of the world in wealth, or in station, or in power and exalted sphere of influence.
III A CERTAIN UNSATISFACTORY, INCONSEQUENTIAL, AND UTTERLY RECKLESS TREATMENT OF THE DILEMMA BETWEEN THE DIFFICULTY AND THE CONFESSED TO CONVICTION. It is the treatment called defiance. The difficulty is not reasoned out to the end; nor is it treasured in reverent patience to await further light; nor is its comparative, practical, unimportance acknowledged, and permitted to relegate it to its proper subordinate place. But the difficulty is petted and made much of, while conviction is defied, and conscience is dishonoured. These are bowed off the solemn scene; and with them another retreats awhile at least. It is he of whom it is said, "He could do no mighty work there, save that he laid his hands on a few sick folk, and healed them;" and again, "He did not many mighty works there because of their unbelief;" and, "He marvelled because of their unbelief." Some day later, when their eyes were perforce opened, and something beside their eyes also, what a marvel, what a reproach, what a remorse, that identical instance and working of "unbelief" must have been to them! B.
Vers. 53-58. Prejudice.
"When Jesus had finished these parables this cycle or system of parables, affording a general view of the conditions of the Church under the new dispensations departed" from Capernaum. "And coming into his own country," arriving at Nazareth across the lake, (see Luk_4:16) he taught the Nazarenes in their synagogue. They had formerly rejected him, and now he receives from them no better treatment. In the narrative before us we see evidence of
I THE UNREASONABLENESS OF PREJUDICE.
1. The Nazarenes were astonished at his wisdom.
(1) His parables, the fame of which had probably reached them, evinced it. Not only do they open the mysteries of spiritual wealth. They prophesied also things to come. A fool could no more utter a parable than a cripple gracefully dance. (see Pro_26:7)
(2) It was evinced in his teaching in their synagogue. Not only was his doctrine astonishing, but also the manner in which he was wont to confound the doctors when they ventured to question him.
2. So were they astonished at his miracles.
(1) He had, probably, formerly wrought miracles among them. The fame of his wonderful works at Capernaum had certainly reached them (see Luk_4:23) They had ocular proofs of his power in that he now "laid his hand upon a few sick folk, and healed them". (see Mar_6:5)
(2) The wisdom and power of Jesus should have conducted them to a believing recognition of his Person. They rested in astonishment. Astonishment is no substitute for faith. It can consist with prejudices. Miracles may confirm, but they cannot produce, faith. Faith is of the heart. It is in the honest heart from God.
3. They rejected the evidence of both. Prejudice has its reasons, but they refute themselves.
(1) The Nazarenes rejected the claims of Jesus because they did not see whence he derived his wisdom and power. The rational conclusion would have been that if he did not receive them from the doctors of the Law or from any human source, then he must have had them from heaven.
(2) They objected that he was the "carpenter"s Son." But the carpenter was of the house and lineage of David. (see Mat_1:20 Luk_1:27) And Messiah must be the "Son of David" in order to satisfy the prophets.
(3) They objected that "his mother was called Mary." She was of too humble a station to have any splendid title. Yet was this Mary by descent a princess of the great house of David. Moreover, she was the mother of the Son of God. Mary"s miraculous conception seems to have been unknown to them. Prejudices are fostered by ignorance.
(4) They could name his brothers, and his sisters they knew, though they did not deem them worthy of being named. Note: Those who should know Christ best are often most ignorant of him. "Mean and prejudiced spirits are apt to judge of men by their education, and to inquire more into their rise than into their reasons" (Henry). "His sisters, are they not all with us?" Note: How thoroughly is Christ one "with usImmanuel!
II ITS DIREFUL CONSEQUENCES.
1. It hardened the Nazarenes in their unbelief.
(1) "They were offended in him." Their astonishment was their offence. Prejudice is offended in wisdom, and resists the demonstration of power. Superior merit is envied, and envy turns the knowledge it has to the disadvantage of the envied.
(2) If we approach the Scriptures in a cavilling humour we shall remain in ignorance, and become hardened in unbelief.
2. It exposed them to the reproof of Christ.
(1) "Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house." Note: A prophet should have honour. A man of God is a great man. The Son of God, how great!
(2) But familiarity breeds contempt. The contempt a prophet experiences abroad is nothing to that he experiences at home. Even Columbus, when meditating the discovery of America, had to seek patrons out of his own country.
3. It led to their abandonment.
(1) "And he did not many mighty works there because of their unbelief." Unbelief is an impediment to the performance of miracles. Hence the question, "Dost thou believe that I am able to do this?" "Unbelief is a sin that locks up the heart of a sinner, and binds up the hand of the Saviour" (Flavel).
(2) Christ did not judge it suitable to obtrude his miracles upon the Nazarenes. "A few sick folk" among them had faith to be healed. "Many" remained in their misery "because of their unbelief.
(3) "The reason why mighty works are not wrought now is not that the faith is everywhere planted, but that unbelief everywhere prevails" (Wesley). "All things are possible" to the faith of promise. (cf. Mat_19:26 Mar_9:23 Rom_1:16 Eph_2:8)
(4) Soon after this Jesus finally abandoned the Nazarenes. Their pride and envy and resentment became their desolation and destruction. And those who now reject the claims of Christ are even less excusable than they, since they despise the additional evidence of his resurrection and ascension, and the coming of the Holy Ghost. J.A.M.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
John A. Broadus 1886 · Public Domain On v54 Mat 13:54-58.
Mat 13:54-58.
Jesus Visits His Own Country
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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.
The Biblical Illustrator 1887 · Public Domain On vv55, 58 Is not this the carpenters son?
Mat_13:55
Is not this the carpenters son?
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The Divine rejected in the common
Thus the spiritual gem was dishonoured because of its earthly setting, and Christ was rejected on account of that which should have secured His acceptance. A small amount of thought would have sufficed to say, Out of the soil of our common life has arisen a plant, of uncommon flower and fruit, without any special training. What cannot be explained by ordinary laws must be sought for in the extraordinary, and that which He could not have derived from men must have been given Him by God! There were probably many feelings expressed in the words.
1. Perhaps there was envy. Theft did not like to think that one of themselves should be so much above them.
2. There was a prejudice against Christ because of the worldly circumstances of His family. Poverty has always been a sore hindrance to acceptance.
3. There was certainly a feeling in the Jews against Christ from the absence of any apparent means of His attaining uncommon eminence. Whence hath this man.
4. A stronger feeling against Christ arose in their minds from the commonness and familiarity of His associations. The effect of His teaching was lost through the nearness of His lower life. Had He come from far, had He been shrouded in mystery, then they might have received His claims. They had not spirituality enough to counteract the suggestions and influences of His carnal relations. Men are still backward to recognize the Divine in connection with the common; earthly genealogy disproves the heavenly descent. Illustrations of this fact:
I. The first shall be taken from Christ himself. Christ is God manifest in the flesh: we have felt that the great God might have chosen some other and higher mode of display; have clothed Himself with light.
II. The same may be said of Christianity. None can fail to recognize the thoroughly human character of the records of the New Testament. It has been objected that they are common and insignificant, that they mention trifling matters. Men want a more stately book-but then it had lost its charm. The human is Divine.
III. A third illustration we will take from the operation in nature. We are prevented from recognizing the Divine power by the commonness of daily operations.
IV. A fourth illustration is taken from divine providence. Men seem only to recognize the Divine working in extraordinary events.
V. The last illustration is taken from our common life. There is a great craving for extraordinary positions; had we more splendid conditions how we could display the energy of our faith. All life is Divine. The Divine man makes the Divine life; seek to detect the spiritual and Divine everywhere. (A. J. Morris.)
The carpenters son
When the Emperor Julian was about to wage war against the Persians and had threatened, when the war should be over, bitterly to persecute the Christians, insolently mocking the carpenters son as one quite unable to succour them, Didymas, an ecclesiastic, pronounced this sentence upon him: This carpenters son is even now making a wooden coffin for Julian! The Emperor went into the battle, and was suddenly struck in the breast with an arrow. He pulled it out, and, finding the wound inflicted by it to be deadly, he cursed the Lord; then, taking some of the blood from the wound, he threw it up into the air, exclaiming, Thou hast conquered, O Galilean. The son of the, carpenter:-Christ was, indeed, the son of a workman; but of Him who made the frame of the universe, not by a hammer, but by His command; who disposed the composition of the elements, not by skill, but by His Word; who kindled the sun, not by earthly fire, but by His supreme heat; who made all things out of nothing, and made them, O man, for thee-that thou mightest reflect on the Artificer by considering His work, (Crysologus.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv53, 55, 57, 58 53, 54. When he was come to his own…
53, 54. When he was come to his own country. To Nazareth, where he was brought up. Compare Mark 6:1–6 and Luke 4:14–29. He taught them in the synagogue. On the Sabbath day (Mark 6:2). Whence hath this man this wisdom? While admitting it, they were offended at it (verse 58).
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v53 Mat_13:54. His own country.—The district of Nazareth.
CRITICAL NOTES
Mat_13:54. His own country.—The district of Nazareth.
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Mat_13:55. The carpenter’s son (see Mar_6:3).—Joseph was an artificer, for the word “carpenter” must not be interpreted in its narrowed modern import. The word “carpenter” originally meant “cart-maker.” But the term employed by the Evangelist rather corresponds to our more general word “wright,” which properly means just a workman, being etymologically connected with the word “work” or “wrought.” Like the Evangelist’s Greek term, it would originally designate an artificer, who worked, indeed, in wood, but not exclusively so. (Morison). His brethren.—An exceedingly difficult question here arises, What were these “brethren” and “sisters” (Mat_13:56) to Jesus? Were they:
1. His full brothers and sisters? or:
2. His step-brothers and step-sisters, children of Joseph by a former marriage? or:
3. His cousins, according to a common way of speaking among the Jews respecting persons of collateral descent? On this subject an immense deal has been written; nor are opinions yet by any means agreed. For the second opinion there is no ground but a vague tradition, arising probably from the wish for some such explanation. The first opinion undoubtedly suits the text best in all the places where the parties are certainly referred to (Mat_12:46 and its parallels, Mar_3:31 and Luk_8:19; our present passage and its parallel, Mar_6:3; Joh_2:12; Joh_7:3; Joh_7:5; Joh_7:10; Act_1:14). But, in addition to other objections, many of the best interpreters, thinking it in the last degree improbable that our Lord, when hanging on the cross, would have committed His mother to John if He had had full brothers of His own then alive, prefer the third opinion; although, on the other hand, it is not to be doubted that our Lord might have good reasons for entrusting the guardianship of His doubly widowed mother to the beloved disciple in preference even to full brothers of His own. Thus dubiously we prefer to leave this vexed question, encompassed as it is with difficulties (Brown).
MAIN HOMILETICS OF THE PARAGRAPH.—Mat_13:53-58
Jesus in Nazareth.—The end of this chapter is, perhaps, connected with the end of the last. Some of the people of Nazareth, including at any rate those amongst them who were nearest of kin to the Saviour, are described there as coming to Him; though not (apparently) in the spirit of sympathy with His work (Mat_12:46-50). Here we find Him, not impossibly on account of that visit, coming to them. The incidents related are such as to throw, first, some light upon them; secondly, more light upon Him.
I. Some light upon them.—Evidently, in the first place, they were not amongst the distinguished ones of the earth. Persons of culture, persons of learning, persons of influence were not common amongst them. When anyone came to “their synagogue” who could “teach” with effect it seems to have been a surprise. It was certainly so when they found the Speaker to be one of themselves—a man brought up amongst them—a man whose father, and whose father’s occupation as a “carpenter,” were known to them all—and whose other relations, also, of the nearest description, were all of them as well known to them, even by name (Mat_13:55-56). Who would have thought of such an one appearing amongst us? Are those who belong to Him, and who are “with us,” anything of the kind? Are they not rather, all of them, just the same as ourselves? Persons who make no pretension, and have no right to do so, to anything more? Evidently also, in the next place, like most common-place folk, they were a very prejudiced set. It was not only an “astonishment”—it was an “offence” to them—that there should be such a man in their midst (Mat_13:57). Far from glorying in the fact that He was “one of them,” they objected to Him the more on that ground. What right had He to be a man of such a different stamp? That He was so, and that both in word and deed, it was impossible to deny. The “wisdom” He spoke with, the “mighty works” which accompanied it, were as manifest as Himself (Mat_13:54). What exasperated them was that they could not make out how it was they were there. “Whence hath this man all these things?” The very language of prejudice ever since it was born. It will not accept what yet it cannot deny. It will not trace facts to their source. It will not submit to learn from them what they are intended to teach. It quarrels with them simply for being facts. It only wishes them out of their way.
II. More light upon Him.—Light, for example, on what He had been in the days of the past. Why were they so exceedingly astonished to see so much in Him now? Because they had seen so little in Him up to that time. It is evident that when He left Nazareth to be baptised of the Baptist, and to open His chief ministry, after a short probable stay in Judæa, in Capernaum and its neighbourhood (Mat_4:12, etc.), there was no one amongst them—with one possible exception (Luk_2:19), who knew the kind of man that He was. It is evident also (Luk_4:23) that they heard of His doings at Capernaum on this account, with no little surprise. And just as evident (as we have noticed) that, when He now brings His greatness amongst them, they are “astonished” still more. Evidently, once more therefore, there had been no preliminary scintillations of all this during those many years that He had been dwelling amongst them before the baptism of John. Whatever His thoughts, whatever His hopes, whatever His plans, whatever His powers had been during those thirty long years of dwelling amongst them up to that date—those years, on His part, had been years of long silence and self-restraint in more directions than one. It is a picture to mark! How singularly unobtrusive, how retiring, how meek His life then must have been! How much must have been repressed that they should now look on the opposite with such unmeasured surprise. What was Jesus of Nazareth to all outward appearance during all those years? Just a “Nazarene”—and no more. Light, in the next place, as to what He is to them now. How desirous to teach! Going into “their synagogue” where He would have the readiest opportunity for so doing; and availing Himself of it when He was there to offer them instruction. Little as they either expected or wished it, they should have the offer of light from His hands. How ready, again, to make allowance for such unpreparedness to hear on their part! He well knew that it was but with them as with all men in this world. No man likes to find one of his apparent equals claiming, for all that, to be one endowed with such gifts as to make him his superior in any important respect; least of all to make him so in such a capacity as that of a prophet” (Mat_13:57). If these His townsfolk, therefore, had such a feeling now with regard to Himself, He was the more disposed by it to feel sorrow than either disappointment or wrath. At any rate, it should not induce Him to withhold from them entirely that which He knew He was able to give. He would do some works among them, if not “many,” whatever their prejudices. They should have some witness among them, if not so much as some others, notwithstanding “their unbelief” (Mat_13:58). A most gracious answer indeed—as gracious an answer as the case admitted of—to such behaviour as theirs.
Let us learn from all this, for our own use and instruction:—
1. To beware of limiting God.—It is not for us to say where He is to look for the instruments of His work. No place, certainly, seemed less likely for such a purpose than Nazareth did at that time (Joh_1:46). Those who knew it best, its own inhabitants, thought so the most. Also, amongst its inhabitants no one appeared less likely for such a calling and that for the years of a “generation” than Jesus Himself. Yet never has there been called, from anywhere else, such a Teacher and Light—even the Light of the world.
2. To beware of despising any.—Probably greater prejudice, and less excuse for it, there never was in the world than amongst these townsfolk of Jesus. Yet, with all the scorn that they showed to Him, and all the multitudes waiting to hear Him elsewhere, there is no contempt in His treatment of them. If He does not give to them what is due rather to others, He still has something for them. He has something for them, though they, on their part, have only prejudice and anger for Him.
HOMILIES ON THE VERSES
Mat_13:55. The carpenter’s son.—Consider how the fact that Jesus was a carpenter should be a help to our faith.
I. This fact is a sign of the humility of Christ.—It is true that when He came down the tremendous way, from heaven’s glory to man’s humiliation, it did not signify so very much to Him whether He alighted at a king’s palace or a peasant’s cottage. The condescension would not be appreciably different in the two cases. Yet to us the humility of Christ is more apparent in His lowly earthly lot.
II. This fact is a proof that Jesus Christ went through the experience of practical life.—Work takes up a large part of life. It has its difficulties, its disappointments, its weariness. We all know them, whether we work with the hand or with the brain. Christ knew them too. Work has also its special requirements, its duties, its obligations. The apprentice must learn the various branches of his trade, if only that he may afterwards understand how to direct and judge of the work of the mechanics who will be under his control. Christ knows good work. When we serve Him let it be with the thoroughness He so well understands and has a right to expect.
III. This fact shows that Christ found the school for His spiritual training in His practical work.—As He bent over His task with care and diligence to do it well, His soul was growing silently in those excellencies which were ultimately revealed when His disciples “saw His glory full of grace and truth.”
IV. This fact sheds a glory over the life of manual industry.—Everything that Christ handles becomes beautiful beneath His touch. His presence in the workshop throws a holy light over its commonest contents. As the carpenter handles his tools, shall he not remember that he is doing the very work his Master did before him, and so exalted and consecrated work?
V. This fact should attract working men to Christ.—How strange that it should be said that working men are not so interested in Christianity as other classes. It must be because they are repelled by the artificial respectability of the church. It cannot be that they see anything in Christ Himself that is less attractive to them than to others. For He was a working man Himself.—W. F. Adeney, M.A.
Mat_13:56. The originality of Jesus.—When Jesus began to be a force in human life, there were four existent types on which men formed themselves, and which are still in evidence. One is the moral, and has the Jew for its supreme illustration, with his faith in the eternal, and his devotion to the law of righteousness. The next is the intellectual, and was seen to perfection in the Greek, whose restless curiosity searched out the reason of things, and whose æsthetic taste identified beauty and divinity. The third is the political, and stood enthroned at Rome, where a nation was born in the purple and dictated order to the world. And the last is the commercial, and had its forerunner in the Phoenician, who was the first to teach the power of enterprise and the fascination of wealth. Any other man born at the beginning of the first century could be dropped into his class, but Jesus defied classification. As He moved among the synagogues of Galilee He was an endless perplexity. One could never anticipate Him. One was in despair to explain Him. Whence is He? the people whispered with a vague sense of the problem, for He marked the introduction of a new form of life. He was not referable to type; He was the beginning of a time.—John Watson, M.A.
Mat_13:57. The world’s offence in Christ.—What is there offensive in Christianity to-day—why do so many people now find in Christian teaching a cause of vexation, an incitement to opposition, or, at least, an excuse for indifference?
I. One chief cause of the opposition is the very widespread misunderstanding about this religion of Christ as to its aims and spirit.—This misunderstanding may be traced to some extent to the imperfect teaching of the church in the past. But the chief cause is want of attention, the absence of any serious desire to understand which marks the attitude of so many people. In a certain tropical country, where rains were rare and streams were small, a period of drought had brought great distress upon the people. The ground was baked hard by the burning sun, the grass withered and died, the rivulets failed, the cattle began to suffer. Water even failed for the supply of the households. Things got worse and worse. Many lost their all; some even perished in the bush from thirst; when one man, more keen-witted than the rest, and having a little more knowledge of things, managed to sink a well on his farm. He soon tapped a spring, and, by a rude arrangement of buckets and ropes he was able to draw sufficient water for all his needs. He filled the great trough which ran along the front of his house, and sent to all his neighbours to tell them the good news, and to invite them to share his good fortune. But the story had gone about among the people that the man was a wizard, and that he had obtained the water by magic, and, moreover, that what was life to him would be death to everyone else. So they refused to come, and hundreds suffered and even perished in the very presence of the saving fountain. This is an allegory.
II. There is a certain unworldliness about Christ.—The kingdom He founds is a spiritual one, and such teaching is not appreciated by the greater number of people. Robert Buchanan describes a meeting on London Bridge between himself and a weak and miserable old man, with bare and bleeding feet—this is Jesus, the Jew. And presently he pictures Him arraigned before “the spirit of humanity,” as His judge—
“Humanity itself shall testify
Thy kingdom is a dream, Thy word a lie,
Thyself a living canker and a curse
Upon the body of the universe.”
Many there are who could echo such words if they dared. But there is one fact which stands in the way and confronts them. Christ’s kingdom lives! It lives and has greater vitality to-day than it ever had.
III. Men stumble at this teaching because of the slow progress and imperfect results of the preaching of Christianity.—I grant that it is a natural cause of hesitation, and at first sight a difficulty. The condition of society in Christian countries—in England and America to-day—is not creditable to our professions, and must be an “offence.” While Christianity has power to uplift all who submit to it, it has not the power to compel men to submit. And I shrewdly suspect that if it attempted to usurp such a power, those who now complain of it as imbecile would be the first to attack it as tyrannical. But the very argument seems to allow the fact on which I lay stress. It seems to acknowledge that Christ intended to make a complete reform of society, that at least this was the ideal He set before Himself and His followers. And this is admitting a great deal. If, however, people would use their reason a little more carefully they would surely see that no religion can, by its very nature, have a power of compulsion. Christianity aims at what is radical; it touches the springs of life; and, while people are debating, fault-finding, arguing, this kingdom of Christ is quietly going on its way. It is working out its destined ends; it is renewing hearts and ennobling lives.—P. W. Darnton, B.A.
Prejudice against Jesus.—It was once said to a sceptic: “Sir, I think you would be about the last man that would willingly do injustice to any one.” He smiled and gracefully bowing said, “Certainly.” “Well, then, sir,” was the reply, “I hope you will not do injustice to Jesus Christ.” “Pooh!” said he, and turned away.—C. Clemance, D.D.
Prejudice.—Richard Cecil illustrates the obvious tendency of man’s predilections to bias the judgment, by a watch which a gentleman put into a watchmaker’s hands, as it went irregularly. “It was as perfect a piece of work as ever was made. He took it to pieces and put it together again twenty times. No manner of defect was to be discovered, and yet the watch went intolerably. At last, it struck him that possibly the balance might have been near a magnet. On applying a needle to it, he found his suspicions true. Here was all the mischief. The steel work in the other parts of the watch had a perpetual influence on its motions, and the watch went as well as possible with a new wheel. If the soundest mind be magnetised by any predilection, it must act irregularly.”
Prejudice unreasonable.—A gentleman was one day stoutly asserting that there were no gold fields, except in Mexico and Peru. A nugget, dug up in California, was presented to him as evidence against his positive assertion. He was not in the least disconcerted. “This metal, sir, is, I own, extremely like gold; and you tell me that it passes as such in the market, having been declared by the assayers to be indistinguishable from the precious metal. All this I will not dispute. Nevertheless, the metal is not gold but auruminium; it cannot be gold, because gold comes only from Mexico and Peru.” In vain was he informed that the geological formation was similar in California and Peru, and the metals similar; he had fixed in his mind the conclusion that gold existed only in Mexico and Peru; this was a law of nature—he had no reasons to give why it should be so; but such had been the admitted fact for many years, and from it he could not swerve.—Lewes.
Mat_13:58. Unbelief a hindrance to miracle.—
I. Our Lord’s conduct in Nazareth.—He did not perform many miracles in Nazareth because of the unbelief of the Nazarenes. This is the very opposite of what we might have been disposed to anticipate. Surely we should have thought beforehand that where there was most of unbelief there would have been the largest employment of miracle in order to overcome it. Miracles were for the production or the confirmation of faith. Moreover, our Lord had been brought up in Nazareth; all His earliest associates were there. His human breast was filled with patriotism, and therefore, doubtless, He yearned for the welfare of the Nazarenes. Yet it is of Nazareth, where there was so much unbelief, and so much prejudice to be overcome, that we are told, “He did not many mighty works there,” etc. What is the explanation of this? Observe:—
1. That although Christ did not work many miracles in Nazareth, He did work some.—“Not many” implies some (see Mar_6:5). He wrought sufficient to arouse attention and excite inquiry (Mat_13:54).
2. The evidence afforded by a miracle is not enhanced by its frequent repetition.—The very opposite is really the case. The probability is that had our Lord multiplied miracles in Nazareth He would only thereby have enhanced the guilt and aggravated the final punishment of these Nazarenes, inasmuch as the greater the evidence which they resisted, the greater the guilt which would have attached to them, and the more severe the condemnation to which they would have been thereby exposed. And then there is another reason:—
3. In the dealings of grace God invariably treats men as morally accountable and responsible beings.—He does enough to enable those to whom the gospel is sent to believe, but no more. He does not compel the men to believe. But why was it, after all, that the unbelief of the Nazarenes restrained the wonder-working arm of the Redeemer? In St. Mark’s Gospel we are told, “He could do no mighty works there because of their unbelief,” as though to tell us that the arm of the Redeemer was paralysed by the unbelief of those amongst whom He sojourned. I think there is a deep reason to account for this; and in order to perceive that reason we should bear in mind the two-fold design with which all the miracles which Christ wrought upon earth were performed. The miracles were evidences of the Divine commission which Christ bore; but they were more than this. They were types of those wonders of grace which Christ is still able and willing to work in behalf of men’s souls. In almost every instance where Christ wrought a miracle, He required in the subject of the miracle faith, as a condition of its performance. Why? Because the miracle was intended to foreshadow His mode of acting in the economy of grace.
II. The lessons which our Lord’s conduct afford to ourselves.—
1. If not converted to God under the ordinary means of grace you have no right to expect that extraordinary means will be employed, or that, if employed, the result would be different from what it is.
2. That the great secret why we do not make greater progress in religion is unbelief.—Dr. Bickersteth, Bishop of Ripon.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On v54 Mat 13:54-58, & Mar 6:1-6. “He went out from…
CHAPTER 30
JESUS AGAIN REJECTED AT NAZARETH
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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.
F. W. Grant 1903 · Public Domain On v53 Subdivision 2. (Mat 13:53-58; Mat 14:1-36.)
Subdivision 2. (Mat 13:53-58; Mat 14:1-36.)
Features of a day of rejection.
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We return now to the personal history of the Lord, but to find in it also the foreshadow of such things as the parables have put before us. The fact of His rejection by man is now a governing thought; and this involves rejection for His people, and a path in separation from a world in estrangement from Him. This is especially what characterises the next portion of the Gospel which developer for us the features of a day of rejection; but in which grace still works, and finds among men not its objects only but its instruments. But the world is at the same time on the one hand a desert, on the other a stormy sea. Soon He Himself also is absent, and His disciples are left in the darkness, toiling over the waters in the face of the adverse wind. But again there is a change: He is coming back to them over the waters; and faith, discerning Him and seeking to be with Him, is fain to leave the boat and at His invitation walk upon the waters too to go to Him. Here the Church’s path is clearly presented to us, the boat imaging the position of that remnant of Israel which as to their hopes the disciples were, when He went away, and to which (accompanied by His heavenly people) He will again return. Then the wind ceases, and the boat having reached the shore, mercy flows out to men far and wide as it will in millennial days. Let us now seek to apprehend this in detail.
1. First of all, we have a two-fold witness to His rejection. All classes of men are concerned in this: for the reception of Christ alike wounds their pride and opposes their lust; and thus Christ Himself and he who would prepare His way must share together.
(1) First, Nazareth rejects Him, - the place where He had been so long, and where the glory of a life to which all else was darkness had shone before their eyes. They have perforce to own His wisdom and His mighty work; but what right has He to them? They know His mother and His kindred; and these suggest no such greatness. They ought surely to have argued therefore that all this in Him was not natural but supernatural - that there was more in Him than nature could account for: but no! they will rather discredit what they see and know, than accept such things from a carpenter’s son. Divine power must not work without human credentials. The root is out of a dry ground: the plant may be anything you please, but it is a sufficient condemnation of it that the ground is dry.
That was His glory for which they despised Him. He was no creature of His circumstances; He derived not from man; He received no honor from him. Nor could He thus, on His part, put honor on man, nor accredit him who had fallen away from God. He could serve, and for this come into the lowest place, when from man He could not accept the highest. Those who had not judged aright the world or themselves, could not judge Him aright. And still the proverb) holds that a prophet may be in honor anywhere rather than among those who know him in his earthly relations best. Did not this for long dim the eyes even of His brethren (Joh 7:5)? and does not its influence appear even in the tender solicitude of His mother?
So Nazareth shuts itself out from the blessing which was ready to be poured out upon them: "He did not many mighty works there because of their unbelief."
(2) Prince and people were alike in this; and now we hear of the murder of the Baptist at the hands of the licentious Herod. Conscience he has, enough to trouble him; religion enough to bind him to the abominable wickedness in which he is ensnared by the evil influences to which he has already surrendered himself. The spirit of uncleanness is quite ready to take to himself other spirits more wicked than himself, and with the key of the house in his hand, it is too late to shut the door upon them. Scrupulous the adulterer may be as to his oath, and for his honor before those who are at table with him, - the poor remains of honor which are so apt to increase in value in proportion to the little left. So the death of the prophet is cheaply purchased by the dance of a light girl, and the king’s oath is kept inviolate. What a world it is in every view that can be taken of it, whether in its pleasures, its morals, or its underlying passions and malignities! In such a world what an honor to be persecuted! what a reproach to be in esteem! The Spirit of God sums it up morally thus: "All that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life," and adds that "it is not of the Father" (1Jn 2:16). The Father has been seen and hated in the Son (Joh 15:23-24).
2. The Lord accepts the news of the Baptist’s murder as His own rejection. He withdraws into a desert place apart; but those who are drawn to Him by their necessities flock after Him still, and He cannot withdraw Himself from the need which appeals to Him. The wilderness thus becomes a place of plenteous provision, and the Lord’s grace and power are manifest for all that come. He heals all the infirm among them; and as night comes on; and the disciples remind Him of the need of the multitude there in a desert place, He casts them for all this upon the disciples themselves: "They have no need to go away," He says, "give ye them to eat." But they do not realize what this implies, and that they can avail themselves of His power for ministry such as this. They have but five loaves and two fishes: how plainly we may read ourselves in them! What use to put such a pitiful morsel even into His hand to satisfy so many with! But He does not disdain it, or set it aside, to work independently. If a miracle were in His mind, this might seem more worthy of Him; but on the contrary He will rather lower the miracle than set aside those whom He would identify with Himself and use in service. They are to find the little that they have, enough, if but His blessing be with it; and so are we.
But they are to bring it to Him first, and to receive it from Him; and then He bids the multitude recline upon the grass: His way is to give rest and then refreshment. Then He blesses and breaks, and puts it back into His disciples, hands to distribute; and they distribute it all; and there is more than enough for all the multitude. How good to know that out of that insignificant quantity there is positively enough for every one there; yea, and more than enough: "twelve hand-baskets full of fragments that remained" over and above all that had been eaten! Thus there is actually more left than they had had at the beginning; and this is constantly the way of spiritual increase, scattering and yet increasing. Would that we all and always remembered it: - the responsibility of the possession of whatever ministers to the need of man; but above all, of that which ministers to what is truly life, - and then the gain resulting. Every particle of truth we have, brings with it corresponding responsibility, proportionate privilege, and opportunity of greater gain. "To him that hath shall more be given; and he shall have abundantly; and from him that hath not, even that which he hath" - hath and hath not, hath as if he had it not, without practical use or advantage - "shall be taken away."
Such grace was still going forth in Israel: the power of Jehovah was manifesting itself among them, to satisfy her poor with bread" (Psa 132:15). The twelve baskets full may point to the resources of power for them in the presence among them of their King; the five thousand men, the responsibility of such realized capabilities (5x10^3), which yet unbelief might make of no effect. And this is in fact the result. The stream of grace that was flowing then could not, indeed, be dammed back by all that unbelief could do, but it might be forced to flow in other channels; and this was in fact the result. The Gospel of John it is which gives us insight (Joh 6:1-71) into the spiritual condition of those to whom the Lord ministered here, and to whom He had to say, "Ye seek Me, not because ye saw the miracles," - not because ye realized divine power in them, - "but because ye did eat of the loaves and were filled." These were they who would after this carnal manner, "have taken Him by force, to make Him a king" (ver. 15). Such was the nation; and, as such, He had to turn away from them.
3. We find Him therefore urging His disciples to re-enter the ship, and go before Him to the other side, while He Himself, having dismissed the multitudes, goes up into the mountain apart to pray. This is simple, as significant of His present place and work, Israel being in the meantime left to the consequences of their unbelief. Gone up to God, He intercedes for His own; tossed on the sea of this world, and with the wind contrary: for Satan is "the prince of the power of the air," by whom "the course of this world" is directed (Eph 2:2). The "ship" does not represent, however, what is proper to the present dispensation; but the means by which, when faith has not Christ before it, we are sustained upon the waters. Such means are essentially Jewish, no doubt, and it was practically a Jewish remnant which the Lord left upon earth when He went up, as it will be a Jewish remnant to which He will by and by return. The question put by the disciples to the Lord immediately before His going up, "Lord, wilt Thou at this time restore the Kingdom to Israel?" (Act 1:6) shows how little beyond the national hope they were at this time. Long after, they "walked orderly," thronged the temple, and were "zealous of the law" (Act 21:20; Act 21:24), and Paul it is who speaks the decisive word by which the Christian company separate themselves from the Jewish ship to take the true path of faith upon the waters.
The ship speaks not properly of help given to faith, but of help to do without it. "The law is not of faith," and in the notable chapter in which Paul insists to the Hebrews upon the path in which the elders walked, and in which they obtained a good report, it is striking how little the times of walking orderly and keeping the law furnish him with examples (Heb 11:1-40.) Faith lives in the unseen and is built up by that which is spiritual, not natural. Nay, the mighty miracles of the wilderness did not beget a generation of believers, as we well know. The law, being the trial of man; gave every assistance to man naturally: the eye, the ear, the senses generally, through these the whole sensitive being, were appealed to, - only to end in more emphatic witness to his utter impracticability. The schoolmaster’s reign, therefore, is at an end, though the lessons learnt abide: "after that faith is come, we are no longer under the schoolmaster" (Gal 3:25).
Faith could not be more strikingly pictured than in this solitary man stepping out of the ship upon the waters to go to Jesus. And this has been in fact the Church’s path ever since. True, the "ship" has come back again; with the return of Jewish principles with church establishments and the patronage of the world; but this has made the picture only a more striking one, by separating even disciples from disciples, and making the Church’s path in result more absolutely the individual, isolated path, which for the saint, in character as such, it has ever been. Faith is, of necessity, personal and individual. A "Christian world" means only a corrupt and degenerate Church profession. The Church itself, as well as the open world, becomes a scene in which the word of the Lord calls for "overcoming" and more and more appeals to the individual only, - to him "that hath an ear to hear" (Rev 2:1-29; Rev 3:1-22.)
Indeed, this Figure on the water is not seen except by faith; even those who are disciples may count it an "apparition" only, and fear, instead of being drawn by it. Notice, that it is to the soul that invites the invitation that the Voice says, "Come." It speaks to no other. Nor does it speak other than approvingly, though the one inviting it proves thoroughly his weakness in his response to it. But he gets no rebuke for a rash venture. The other disciples might have given him that: there are many who are in no danger of this kind of failure, who would justify themselves by it from all such attempts; but the Lord says only, "Wherefore didst thou doubt?" And surely this doubting is as foolish as disastrous. For the moment, at least, he had proved the power of Christ: he had actually walked upon the water, and why should boisterous winds put him now in fear? The power was not his own; and he might reckon on it as much for rough water as for smooth. But with the eye off Christ, one cannot reckon right. He doubts and he begins to sink; but at his cry there is a Hand outstretched to him, and he is held up. It is not the ship that rescues him, nor is he taken from the path, but supported in it. Good is it to remember and realize this as grace which acts towards us in our failure now.
Peter and his Lord come back to the ship together; then the wind ceases; and those in the ship come and worship Him with the acknowledgment, "Indeed Thou art the Son of God." This is again not difficult to understand; for when He returns to Israel, we shall be with Him still, and for them and us the wind will be at rest. Satan’s power will be over, himself shut up in the bottomless pit, the power of Christ supreme over all.
4. We see now therefore in Gennesaret the mercy flowing out which will characterize this blessed time. "Gennesaret" may even mean "the protection of the prince." Sickness and distress are banished by the presence of the "Prince of life." It is but the shadow; what will the reality be?
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On v54 J. W. McGarvey's The Fourfold Gospel [LX. Jesus Visits…
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.
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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.
C. I. Scofield 1917 · Public Domain On v55 Son of Alphaeus. (See Scofield "Mat 4:21")
James
Son of Alphaeus. (See Scofield "Mat 4:21")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv53, 57 A Visit to Nazareth.
A Visit to Nazareth.
v. 53. And it came to pass that when Jesus had finished these parables, He departed thence.
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v. 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?
v. 55. Is not this the carpenter’s son? Is not His mother called Mary? and His brethren, James, and Joses, and Simon, and Judas?
v. 56. And His sisters, are they not all with us? Whence, then, hath this man all these things?
Jesus now closed this series of parables. For a time at least His disciples would be kept busy digesting the great spiritual truths which He had made known unto them. He went away from Capernaum; literally, removed Himself thence. Coming to His old home, Nazareth, He taught His former neighbors in their synagogue. This was undoubtedly a second visit, different from that spoken of Luk 6:16-30. But the results differed little from that time. At first His hearers were almost stupefied with amazement; they wondered at His wisdom, at His powers, at His ability to perform miracles. But on second thought they remember His youth in their midst. He is nothing but the son of a carpenter, a worker in wood. We know all the members of His family. The text here points very strongly both to natural brothers and sisters of the Lord. "Whence, then": an expression of contempt; they thought they knew His whole bringing-up. They evidently did not realize that they were condemning their own town and its schools in disparaging the worth of a native son: He certainly could not have gotten all that from us!
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv54, 57 General Information:
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.
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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.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv54, 55, 57, 58 13:54-58 That Jesus was rejected at home is part…
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.