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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.
And depreciating the whole of what appeared to be His nearest kindred, they said, "Is not His mother called Mary? And His brethren, James and Joseph and Simon and Judas? And His sisters, are they not all with us?" [Matthew 13:55-56] They thought, then, that He was the son of Joseph and Mary. But some say, basing it on a tradition in the Gospel according to Peter, as it is entitled, or "The Book of James," that the brethren of Jesus were sons of Joseph by a former wife, whom he married before Mary. Now those who say so wish to preserve the honour of Mary in virginity to the end, so that that body of hers which was appointed to minister to the Word which said, "The Holy Ghost shall come upon you, and the power of the Most High shall overshadow you," [Luke 1:35] might not know intercourse with a man after that the Holy Ghost came into her and the power from on high overshadowed her. And I think it in harmony with reason that Jesus was the first-fruit among men of the purity which consists in chastity, and Mary among women; for it were not pious to ascribe to any other than to her the first-fruit of virginity. And James is he whom Paul says in the Epistle to the Galatians that he saw, "But other of the Apostles saw I none, save James the Lord's brother." [Galatians 1:19] And to so great a reputation among the people for righteousness did this James rise, that Flavius Josephus, who wrote the "Antiquities of the Jews" in twenty books, when wishing to exhibit the cause why the people suffered so great misfortunes that even the temple was razed to the ground, said, that these things happened to them in accordance with the wrath of God in consequence of the things which they had dared to do against James the brother of Jesus who is called Christ. And the wonderful thing is, that, though he did not accept Jesus as Christ, he yet gave testimony that the righteousness of James was so great; and he says that the people thought that they had suffered these things because of James. And Jude, who wrote a letter of few lines, it is true, but filled with the healthful words of heavenly grace, said in the preface, "Jude, the servant of Jesus Christ and the brother of James." [Jude 1]
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.
The Lord is dishonored by his own. Although his wisdom in teaching and his mighty works excited admiration, their faithlessness held them back from true discernment. For they did not believe that God was doing these things in a man. Moreover, they referred to his father, his mother, brothers and sisters and took offense at him.But clearly this was the son of the carpenter who was subduing iron with fire, melting away all the might of the world with good judgment and forming the mass into every work that was humanly useful. He was molding the formless material of our bodies into members for different ministries and for every work of eternal life. They all became irritated at these things. Among the many astonishing things he did, they were most deeply moved by his contemplativeness and his bodily self-control. The Lord said to them that a prophet is without honor in his own country, because he was to be despised in Judea until the final fate of the cross. And since God’s power is only with those who are faithful, he abstained from all works of divine power while he was there, because of their unbelief.
(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.
"Is not this the carpenter's son?" The greater then the marvel, and the more abundant the ground of amaze. "Is not His mother called Mary, and His brethren James, and Joses, and Simon, and Judas? and His sisters, are they not all with us? Whence hath this man these things? And they were offended in Him."
Seest thou that Nazareth was where He was discoursing? "Are not his brethren," it is said, "such a one, and such a one?" And what of this? Why, by this especially you ought to have been led on to faith. But envy you see is a poor base thing, and often falls foul of itself. For what things were strange and marvellous, and enough to have gained them over, these offended them.
(Verse 55, 56.) Isn't this the carpenter's son? Isn't his mother called Mary, and his brothers James and Joseph and Simon and Judas? And aren't all his sisters with us? Where then did he get all these things? And they took offense at him. The error of the Jews is our salvation, and the condemnation of the heretics. For they saw Jesus Christ merely as a man, so that the carpenters thought him to be the son: Isn't this the carpenter's son? Are you surprised if they err about his brothers, when they err about his father? This place has been explained more fully in the aforementioned book against Helvedius.
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.
The synagogues could not be his. A malicious and disbelieving crowd gathered there. A people full of hate rather than love came together. A group of ill-disposed and ill-mannered people assembled. “He began to teach in their synagogues, so that they were astonished.” They were astonished because of indignation and not because of grace. They were amazed because of envy and not because of praise. They raged because what the proud seated on the floor were unable to discern, humility on its feet was thoroughly teaching.
“So that they were astonished, and said, ‘Where did he get this wisdom?’ ” The one who speaks this way does not know God, from whom is wisdom and from whom are mighty works. Solomon points to that source of wisdom. While still young, he accepted the highest honor of the kingdom so he might rule the people entrusted to him with virtue and not with arrogance, with wisdom and not with pride, with his heart and not with his head. He wanted wisdom from God, earnestly asked for it and received it. “Where did he get this wisdom and these mighty works?” The mighty power that gives eyesight denied by nature, that restores hearing to those drowned in silence, that unscrambles the words of those who are mute, that enables the lame to walk again and that orders souls headed for the realm of the dead to return to their bodies is from God, unless someone envious of salvation should deny it.
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 13:56 captures the profound skepticism of Jesus' hometown, Nazareth, as its inhabitants grapple with the extraordinary wisdom and miraculous power displayed by someone they knew intimately. Unable to reconcile His humble origins and familiar family with His divine manifestations, they rhetorically question the source of His authority, highlighting their deep-seated unbelief and the common human tendency to dismiss truth from an unexpected or ordinary source.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 13:56 employs several powerful literary devices. The most prominent is Rhetorical Question, seen in both clauses: "And his sisters, are they not all with us?" and "Whence then hath this [man] all these things?" These are not questions seeking information but rather expressions of incredulity, doubt, and a challenge to Jesus' authority, designed to highlight the Nazarenes' disbelief. There is also significant Irony at play; the very familiarity that should have made Jesus accessible to His own people became the primary obstacle to their faith. Their intimate knowledge of His earthly family and upbringing, rather than fostering belief, led to their rejection. Furthermore, the passage presents a stark Contrast between Jesus' humble, known origins and the extraordinary, inexplicable power and wisdom He demonstrates, setting up the central conflict of the narrative and foreshadowing His broader rejection.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 13:56 serves as a poignant illustration of humanity's frequent resistance to divine truth when it appears in unexpected or unassuming forms. The Nazarenes' inability to see beyond Jesus' humble origins and familiar family highlights a pervasive theological theme: God often works through what the world deems weak, foolish, or ordinary to confound the wise and mighty (1 Corinthians 1:27-29). This passage underscores the "scandal of particularity" – the divine choosing to manifest in a specific, seemingly un-Messianic, context. It reveals that true spiritual insight is not based on outward appearances or earthly credentials but on a revelation from God, which the Nazarenes lacked, leading to their spiritual blindness.
REFLECTION AND APPLICATION
The narrative of Jesus' rejection in Nazareth, culminating in the question of Matthew 13:56, offers profound lessons for contemporary believers. It challenges us to critically examine our own predispositions and the subtle ways in which familiarity or preconceived notions might hinder our recognition of God's work. Just as the Nazarenes struggled to accept divine power from someone they knew as "the carpenter's son," we too can fall into the trap of dismissing God's truth or activity when it emerges from unexpected sources, through ordinary people, or in contexts that don't align with our expectations. This passage calls us to cultivate a posture of humility and openness, recognizing that God's wisdom and power transcend human categories and appearances. It prompts us to ask whether our own skepticism or comfort with the familiar is preventing us from experiencing the fullness of God's transformative power or from embracing truths that challenge our established perspectives.
Questions for Reflection
FAQ
Why were the people of Nazareth so surprised by Jesus' wisdom and miracles?
Answer: The people of Nazareth were surprised because they had known Jesus since childhood as the son of Joseph, the carpenter, and Mary. They were familiar with His entire family, including His brothers and sisters, who lived among them (Matthew 13:55-56). They expected Him to be an ordinary person like themselves, and thus, His extraordinary wisdom and mighty works (as mentioned in Matthew 13:54) were completely incongruous with their preconceived notions of His identity.
What "things" are the people referring to when they ask, "Whence then hath this [man] all these things?"
Answer: The "things" they are referring to are the "wisdom" and "mighty works" (miracles) that Jesus had just displayed in their synagogue, as described in Matthew 13:54. They were astonished by His teaching authority and the power behind His actions, but could not reconcile these divine manifestations with His humble, familiar background.
Does the Bible say what happened to Jesus' sisters?
Answer: While the Bible explicitly names Jesus' four brothers—James, Joses, Simon, and Judas (Matthew 13:55), it does not provide specific names or further details about His sisters. They are mentioned here and in the parallel account in Mark 6:3, confirming their existence and presence in Nazareth, but their subsequent lives are not recorded in Scripture.
CHRIST-CENTERED FULFILLMENT
Matthew 13:56, with its depiction of Jesus' rejection in His hometown, powerfully foreshadows the broader pattern of His ministry and ultimately, His atoning work. The Nazarenes' question, "Whence then hath this [man] all these things?", encapsulates the world's inability to comprehend the divine in the humble, the glorious in the ordinary. This rejection by His own people, those who knew Him best, is a poignant echo of John 1:11, which states, "He came unto his own, and his own received him not." Jesus, the Son of God, willingly embraced a humble birth and an unremarkable upbringing, not for lack of divine power, but as part of His redemptive mission to identify with humanity in its lowliness (Philippians 2:7-8). His very presence, overflowing with wisdom and power, yet cloaked in the familiar, challenged the world's expectations of a Messiah. The stone "which the builders rejected" (Psalm 118:22) became the cornerstone (Matthew 21:42), precisely because His true identity was not discernible by human wisdom or familiarity, but by divine revelation (Matthew 16:17). Thus, the rejection in Nazareth underscores the profound truth that salvation is not found in human recognition or earthly credentials, but in faith in the One whom God sent, regardless of His humble earthly origins, culminating in His ultimate vindication through resurrection (Romans 1:4).