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Commentary on Matthew 13 verses 53–58
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.
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.
(non occ. cf. Serm. 135. App.) For the Father of Christ is that Divine Workman who made all these works of nature, who set forth Noah's ark, who ordained the tabernacle of Moses, and instituted the Ark of the covenant; that Workman who polishes the stubborn mind, and cuts down the proud thoughts.
We must therefore inquire whether by the expression “his own country” is meant Nazareth or Bethlehem. It might have been Nazareth, because of the saying “he shall be called a Nazarene.” Or it might have been Bethlehem, since he was born there. Furthermore, I wonder whether the Evangelists could have said “coming to Bethlehem” or “coming to Nazareth.” They have not done so but have named it more simply “his country.” This is because of something being declared in a mystic sense in the passage about his country—namely, the whole of Judea—in which he was dishonored. This is according to the saying “A prophet is not without honor, except in his own country.” Jesus Christ was considered “a stumbling block to the Jews,” among whom he is persecuted even until now. But he was proclaimed among the Gentiles and believed in everywhere—for his word has run over the whole world. In his own country Jesus had no honor, but among those who were “strangers from the covenants,” the Gentiles, he is held in honor. But the Evangelists have not recorded what things he taught and spoke in their synagogue. All we know is that they were so great and of such a nature that all were astonished. Probably the things spoken were too elevated to be written down. Only let us note that he taught in their synagogue, not separating from it or disregarding it.
And this was the carpenter's son who subdues iron by means of fire, who tries the virtue of this world in the judgment, and forms the rude mass to every work of human need; the figure of our bodies, for example, to the divers ministrations of the limbs, and all the actions of life eternal.
Thus the Lord is held in no honour by His own; and though the wisdom of His teaching, and the power of His working raised their admiration, yet do they not believe that He did these things in the name of the Lord, and they cast His father's trade in His teeth. Amid all the wonderful works which He did, they were moved with the contemplation of His Body, and hence they ask, Whence hath this man these things? And thus they were offended in him.
Further, He makes this answer, that a Prophet is without honour in his own country, because it was in Judæa that He was to be condemned to the sentence of the cross; and forasmuch as the power of God is for the faithful alone, He here abstained from works of divine power because of their unbelief; whence it follows, And he did not there many mighty works because of their unbelief.
Wherefore said He, "these"? Because He was to speak others besides. And wherefore, again, doth He depart? Desiring to sow the word everywhere.
(Hom. xlviii.) By his own country here, He means Nazareth; for it was not there but in Capharnaum that, as is said below, He wrought so many miracles; but to these He shows His doctrine, causing no less wonder than His miracles.
Therefore were they in all things insensate, seeing they lightly esteemed Him on account of him who was regarded as His father, notwithstanding the many instances in old times of sons illustrious sprung from ignoble fathers; as David was the son of a husbandman, Jesse; Amos the son of a shepherd, himself a shepherd. And they ought to have given Him more abundant honour, because, that coming of such parents, He spake after such manner; clearly showing that it came not of human industry, but of divine grace.
Observe Christ's mercifulness; He is evil spoken of, yet He answers with mildness; Jesus said unto them, A prophet is not without honour, but in his own country, and in his own house.
But if His miracles raised their wonder, why did He not work many? Because He looked not to display of Himself, but to what would profit others; and when that did not result, He despised what pertained only to Himself that He might not increase their punishment. Why then did He even these few miracles? That they should not say, We should have believed had any miracles been done among us.
(Verse 53, 54.) And it came to pass, when Jesus had finished these parables, that he departed from there. And coming into his own country, he taught them in their synagogue, so that they marveled and said. After the parables that he spoke to the people, and that only the apostles understood, he went to his own country to teach more openly there.
Where does this wisdom and these virtues come from? The Nazarenes marvel at where he gets his wisdom and virtue; but the error is obvious, for they suspect that he is the son of a carpenter.
After the parables which the Lord spake to the people, and which the Apostles only understand, He goes over into His own country that He may teach there also.
Wonderful folly of the Nazarenes! They wonder whence Wisdom itself has wisdom, whence Power has mighty works! But the source of their error is at hand, because they regard Him as the Son of a carpenter; as they say, Is not this the carpenter's son?
And when they are mistaken in His Father, no wonder if they are also mistaken in His brethren. Whence it is added, Is not his mother Mary, and his brethren, James, and Joseph, and Simon, and Judas? And his sisters, are they not all with us?
(in Helvid. 14.) Those who are here called the Lord's brethren, are the sons of a Mary, His Mother's sister; she is the mother of this James and Joseph, that is to say, Mary the wife of Cleophas, and this is the Mary who is called the mother of James the Less.
This error of the Jews is our salvation, and the condemnation of the heretics, for they perceived Jesus Christ to be man so far as to think Him the son of a carpenter.
For it is almost natural for citizens to be jealous towards one another; for they do not look to the present works of the man, but remember the frailties of his childhood; as if they themselves had not passed through the very same stages of age to their maturity.
Not that because they did not believe He could not do His mighty works; but that He might not by doing them be condemning His fellow-citizens in their unbelief.
Or we may understand it otherwise, that Jesus is despised in His own house and country, signifies in the Jewish people; and therefore He did among them few miracles, that they might not be altogether without excuse; but among the Gentiles He does daily greater miracles by His Apostles, not so much in healing their bodies, as in saving their souls.
(De Cons. Ev. ii. 42.) From the foregoing discourse consisting of these parables, He passes to what follows without any very evident connection between them. Besides which, Mark passes from these parables to a different event from what Matthew here gives; and Luke agrees with him, so continuing the thread of the story as to make it much more probable that that which they relate followed here, namely, about the ship in which Jesus slept, and the miracle of the demons cast out; which Matthew has introduced above.
He taught in their synagogues where great numbers were met, because it was for the salvation of the multitude that He came from heaven upon earth. It follows; So that they marvelled, and said, Whence hath this man this wisdom, and these many mighty works? His wisdom is referred to His doctrine, His mighty works to His miracles.
He calls Himself a Prophet, as Moses also declares, when he says, A Prophet shall God raise up unto you of your brethren. (Deut. 18:18.) And it should be known, that not Christ only, who is the Head of all the Prophets, but Jeremiah, Daniel, and the other lesser Prophets, had more honour and regard among strangers than among their own citizens.
(ubi sup.) Otherwise; The things old are, that the human race for its sin should suffer in eternal punishment; the things new, that they should be converted and live in the kingdom. First, He brought forward a comparison of the kingdom to a treasure found and a pearl of price; and after that, narrated the punishment of hell in the burning of the wicked, and then concluded with Therefore every Scribe, &c. as if He had said, He is a learned preacher in the Church who knows to bring forth things new concerning the sweetness of the kingdom, and to speak things old concerning the terror of punishment; that at least punishment may deter those whom rewards do not excite.
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SUMMARY
Matthew 13:53 serves as a narrative pivot, marking the conclusion of Jesus' extensive teaching session on the Kingdom of Heaven through parables. This concise verse signals a deliberate transition in Jesus' ministry, as He departs from the location where He delivered these profound truths, preparing the reader for the subsequent events and encounters that follow His significant discourse. It encapsulates both the completion of a major teaching block and the dynamic, itinerant nature of His earthly mission.
CONTEXT
Literary Context: This verse immediately follows the culmination of Jesus' seven parables concerning the Kingdom of Heaven, detailed throughout Matthew 13. Beginning with the foundational Parable of the Sower, Jesus systematically unveiled the mysteries of the Kingdom's growth, opposition, value, and ultimate consummation. He provided private explanations to His disciples, as seen in His interpretation of the Parable of the Weeds, thereby distinguishing between those who were given to understand and those whose hearts remained hardened, fulfilling prophetic scripture as noted in Matthew 13:14-15. Verse 53 acts as a concluding statement to this entire teaching block, signaling that this particular phase of instruction is complete before the narrative shifts to Jesus' return to His hometown.
Historical & Cultural Context: Jesus' ministry was characterized by constant movement throughout Galilee and Judea, often teaching in synagogues, by the sea, or in open fields to large crowds. Teaching from a boat, as described in Matthew 13:2, was a practical method to address a multitude of listeners on the shore. The act of "departing thence" was typical of itinerant teachers and rabbis of the time, who would move from village to village, spreading their message. This movement was not random but purposeful, often in response to the receptivity of the audience or the strategic progression of His mission. The region of Galilee, with its diverse population and numerous towns, provided fertile ground for His public ministry before His eventual journey to Jerusalem.
Key Themes: Matthew 13:53 contributes to several overarching themes within Matthew's Gospel. Firstly, it underscores the progressive revelation of the Kingdom of Heaven, demonstrating that Jesus' teaching was structured and purposeful, revealing truths in stages. Secondly, it highlights the itinerant and dynamic nature of Jesus' ministry, emphasizing that the message of the Kingdom was not confined to one place but was actively carried to various communities. This movement also implicitly points to the sovereignty of Jesus over His ministry, as He dictates when and where He teaches, and when He moves on. Finally, the verse sets the stage for the theme of rejection and acceptance, as Jesus' departure from the parable-teaching context leads directly into His encounter with unbelief in His hometown, as narrated in Matthew 13:54-58.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 13:53 employs several literary devices. Primarily, it functions as a Narrative Marker or Transitional Device, signaling a shift in scene and activity within the Gospel's progression. The phrase "And it came to pass" is a common biblical idiom that serves this purpose, drawing the reader's attention to a new development. The verse also acts as a form of Closure for the extensive parable discourse, providing a definitive end to this major teaching block. This closure creates a sense of completeness for the reader, reinforcing that a specific phase of Jesus' ministry has concluded. Furthermore, the act of "departing thence" can be seen as a subtle Foreshadowing of the itinerant nature of Jesus' ministry, always moving, never settling, and preparing the reader for His subsequent encounters and teachings in new locations.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 13:53, while brief, carries significant theological weight. It underscores the intentionality and divine timing of Jesus' ministry. His completion of the parables signifies that the truths concerning the Kingdom of Heaven were fully delivered for that particular audience and context. This act of finishing and departing highlights Jesus' sovereignty over His own mission and schedule, demonstrating that He is not merely reacting to circumstances but purposefully fulfilling His Father's will. The transition also subtly emphasizes the ongoing nature of revelation and discipleship; understanding must lead to movement, and teaching must be followed by living out the implications of those truths in new contexts. It reminds us that God's work, through Christ, is dynamic and always progressing.
REFLECTION AND APPLICATION
Matthew 13:53 offers profound insights for contemporary disciples. Just as Jesus completed His teaching and moved on, we are called to be diligent in our learning and equally ready for transition and application. It's not enough to simply hear or understand spiritual truths; true discipleship involves allowing those truths to propel us into action, to move us from places of comfort or intellectual absorption into new spheres of obedience and service. This verse challenges us to consider if we are truly "finishing" the lessons God is teaching us – not just intellectually, but in terms of integrating them into our lives – and whether we are prepared to "depart thence," to move forward in faith to whatever new assignments or challenges God has for us. It encourages a dynamic faith that is always learning, always growing, and always moving in step with the Spirit's leading, understanding that every season of instruction prepares us for the next season of ministry.
Questions for Reflection
FAQ
What is the significance of Jesus "finishing these parables" before departing?
Answer: The phrase "finished these parables" (Greek teléō) highlights Jesus' deliberate and authoritative completion of a major teaching block. It signifies that the extensive discourse on the Kingdom of Heaven in Matthew 13 was not interrupted but brought to a purposeful end. This emphasizes His control over His ministry and the intentionality with which He delivered foundational truths. It also suggests that the lessons were fully conveyed for that specific audience and context, preparing for the next phase of His work.
Where did Jesus depart to after teaching the parables?
Answer: Immediately following His departure in Matthew 13:53, the narrative in Matthew 13:54 tells us that Jesus "came into his own country," referring to Nazareth, His hometown. This transition sets the stage for His subsequent encounter with unbelief and rejection among His own people, a stark contrast to the crowds who had gathered to hear His parables by the sea.
CHRIST-CENTERED FULFILLMENT
Matthew 13:53, while a simple narrative transition, subtly points to the broader Christ-centered narrative of God's redemptive plan. Jesus' act of "finishing" His teaching and "departing thence" foreshadows His ultimate mission: to complete the work the Father gave Him to do, not merely in teaching but in His atoning sacrifice. Just as He brought a teaching session to a decisive close, so too would He bring the entire work of salvation to its glorious fulfillment on the cross, declaring "It is finished" (John 19:30). His departure from the scene of teaching also prefigures His ascension to the Father after His resurrection, where He "departed" from earth to sit at the right hand of God (Acts 1:9-11), having fully accomplished His earthly ministry. This verse, therefore, is a micro-narrative of Christ's perfect obedience and sovereign control over His mission, culminating in the complete and final work of redemption that secures our eternal hope (Hebrews 9:12).