05.30. Rejection at Nazareth
30. — Rejection at Nazareth
" And he went1 ouT1 from3 thence; and he cometh into4 his own country; and his disciples follow him. And when the sabbath was come,5 he began to teach in the synagogue: and many hearing him6 were astonished,7 saying, Whence hath this man these things?8 and, What is the wisdom that is given9 unto this man, and what mean such mighty works wrought by his hands?10 Is not this the carpenter, the son of Mary, and brother of James, and Joses, and Jude 11 and Simon? and are not his sisters here with us? And they were offended12 in him. And13 Jesus said unto them, A prophet is not without honour,14 save15 in his own country, and among his own kin,16 and in his own house.17 And he could there do no mighty work,18 save19 that he laid20 his hands upon a few sick folk,21 and healed22 them. And he marvelled23 because24 of their unbelief" (Mark 6:1-6 (R.V.).
{1 "departed," T.S.G.
2 "forth," McC.
3 omit "from," J.N.D.
4 "came to," J.N.D.; "cometh," McC.
5 "sabbath-day came," T.S.G.
6 "the many as they heard," McC.; omit "him," J.N.D.
7 "amazed," J.N.D.
8 "Whence come these things to this man?" T.S.G.
9 "hath been given," McC.
10 "and such miracles are being done through his hands," T.S.G.; "and such works of power are done by his hands," J.N.D., W.K.; "and the mighty works in such wise done by his hands," McC.
11 "Jude," McC.
12 "were stumbled," T.S.G.; "fell backward into a deadly snare," McC.
13 "But," J.N.D.
14 "despised," J.N.D., W.K.; "un-honoured," T.S.G.
15 "unless," T.S.G.
16 "kinsmen," J.N.D., W.K.
17 "household," T.S.G.; "home," McC.
18 "work of power," J.N.D. "miracle," T.S.G.
19 "except," T.S.G.
20 "laying," J.N.D.
21 "infirm persons," J.N.D., W.K.; omit "folk," T.S.G., McC.
22 "cured," T.S.G., McC.
23 "wondered," J.N.D.
24 "on account," T.S.G.} His Own Country
"And he went out from thence; and he cometh into his own country: and his disciples follow him." Nazareth was His country, His fatherland (patris), and is so called elsewhere in the Gospels (Matthew 13:54; Matthew 13:57; Luke 4:23-24; John 4:44). And Nazareth was a despised town or village in the despised province of Galilee. Remote from Jerusalem and Judah, it was in the most northerly part of those tribal districts of Israel which in the days of idolatrous Jeroboam revolted from the rule of David’s royal line. In the prophecies of Isaiah it is described as Galilee of the nations — the land of darkness and the shadow of death (Isaiah 9:1-2; Matthew 4:14-16).
There in the purpose of God Jesus was brought by Joseph. "Directed by God in a dream Joseph carries Him into Galilee whose inhabitants were objects of sovereign contempt to the Jews, as not being in habitual connection with Jerusalem and Judah — the land of Judea — the land of David, of the kings acknowledged by God, and of the temple, and where even the dialect of the language common to both betrayed (Matthew 26:73) their practical separation from that part of the nation which by the favour of God had returned from Babylon. Even in Galilee Joseph established himself in a place, the very name of which was a reproach to one who dwelt there, and a blot on his reputation." While people of Judea looked down upon Galilee, the people of Galilee looked down upon Nazareth. The "guileless" Nathanael, who was himself a Galilean, said of Jesus in mild contempt, "Can any good thing come out of Nazareth?"
Men were loth to think that the northern province should be the scene of the ministry of the Prophet of Jehovah. Some said, "What! doth the Christ come out of Galilee? Hath not the scripture said that Christ cometh of the seed of David, and from Bethlehem, the village where David was? Out of Galilee ariseth no prophet" (John 7:41-42; John 7:52). But the speakers forgot that another scripture definitely foretold concerning Galilee of the Gentiles that its people who walked in darkness should see a great light — upon them the Light should shine (Isaiah 9:1-2).
Many prophets had testified that Messiah would become an object of scorn to men when they saw Him. And their united witness to this character of the King of Israel in His first presentation to the nation was fulfilled by the Lord’s residence in Nazareth, the village of Joseph and Mary (Luke 1:26; Luke 2:39). This fulfilment is explicitly stated in the first Gospel: "And he came and dwelt in a city called Nazareth that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene" (Matthew 2:23).*
There in the darkest corner of a benighted province, the Lord remained for some thirty years till the time of His manifestation to Israel, increasing "in wisdom and stature, and in favour with God and man." Of the events of those years we are not permitted to know more than a fragment (Luke 2:39-52). But who can tell whether we may not learn the marvellous story in a day which is to come? The Evangelist now records the visit of the Lord Jesus to His own "country" after a period of extended ministry in Capernaum and the neighbourhood. Mark had at the commencement of this Gospel showed that the public life of Jesus began from Nazareth: "And it came to pass in those days that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan (Mark 1:9). The history then recounts the manifold service of the Prophet of Jehovah throughout Galilee, but especially in the favoured town of Capernaum, which was the scene of most of the Lord’s miracles and parables mentioned in the early part of this Gospel. And it was to Capernaum that His kinsfolk, His mother and His brethren came to expostulate with Him in reference to His service (Mark 3:21; Mark 3:31-35). The Lord who on that occasion publicly repudiated the right of human relationship to interfere with Him as the Servant of Jehovah doing the will of Him that sent Him, now visits with His disciples the place where He was brought up. The former incident showed that He was above the human weakness that would swerve from perfect rectitude through the influence of natural ties. The latter proves the Lord’s own consis tency with His own instruction to the delivered demoniac in Gadara, "Go to thy house unto thy friends, and tell them how great things the Lord hath done for thee, and how he had mercy on thee" (Mark 5:19). The Lord did not neglect Nazareth, despised and debased though it was reputed among men to be. He went to His own, though His own received Him not.
Jesus of Nazareth (the Nazarene) is the term of reference to the Lord most frequently used by contemporary persons of all classes. He was so known not only in Galilee but also in Judea; for when the whole city of Jerusalem was stirred at His final visit, the multitude said, "This is the prophet Jesus from Nazareth of Galilee" (Matthew 21:11). This name too was the one used on the inscription placed in mockery by Pilate upon the cross: "This is Jesus of Nazareth, the King of the Jews." But if this title is one of dishonour and disrepute among men, angels are not ashamed to use it. The angel at the tomb said to Mary Magdalene, "Be not affrighted: ye seek Jesus of Nazareth which was crucified; he is risen; he is not here; behold the place where they laid him" (Mark 16:6). To Jesus of Nazareth the apostles in their preaching testified expressly under this designation as the crucified but risen and glorified Messiah and Lord (Acts 2:22; Acts 3:6;Acts 4:10;Acts 10:38). And more striking still, the exalted One Himself speaking from the glory to Saul of Tarsus, the bigoted Jew and haughty Pharisee, declared Himself under that name of reproach: "I am Jesus of Nazareth whom thou persecutest" (Acts 22:8). Was This a Second Visit? The Lord went to Nazareth on this occasion in His public capacity as the Prophet of Jehovah and the anointed King of Israel, accompanied by the apostles who had devoted themselves to His service. In this respect this official visit seems to be distinguished from the previous occasion when the Lord made the announcement of His Messiahship in the synagogue there (Luke 4:16-21). The two accounts, however, are supposed by some to have reference to the same event. And there are undoubtedly points of resemblance between the narratives as given by (a) Matthew and Mark, and (b) by Luke. For instance,
(1) In both cases, the words of our Lord uttered in the synagogue excite the astonishment and envy of the townsfolk of Nazareth.
{2) In both cases the Lord cites the same proverb, viz., "A prophet is not without honour save in his own country."
(3) In both cases allusion is made by the audience to the humble origin of the parentage of Jesus. But there are differences certainly as striking as these resemblances, among which are the following: —
(1) In one case the Lord is alone (Luke); in the other He is accompanied by His disciples (Matt., Mark).
(2) The proverb as recorded by Matthew and Mark has the added reference to His kindred and to His house: "No prophet is acceptable in his own country" (Luke 4:24); "A prophet is not without honour save in his own country and in his own house" (Matthew 13:57); "A prophet is not without honour, save in his own country and among his own kin and in his own house" (Mark 6:4).
(3) In one case His life is threatened (Luke). In the other case, after marvelling at the unbelief He heals a few persons before His departure (Matt., Mark).
(4) In one case He left Nazareth to go to Capernaum (Luke); in the other He left Nazareth to go round the villages teaching (Matt., Mark). The exact chronology of events of the Gospels is a matter of minor importance, and in many cases must remain an open question. But here the records seem to point with sufficient distinctness to two separate visits to Nazareth. The similarities enumerated above are such as might naturally occur in connection with His ministry in the synagogue there on successive occasions. A parallel case in the Gospels is that of the cleansings of the temple-courts at Jerusalem by the Lord, John recording the one at the beginning and the Synoptics that at the close of His ministry.
Sabbath Service in Nazareth
It was the practice of the Lord to teach and to preach the word in the synagogues where the Jews habitually assembled (John 18:20) upon the sabbath. The fact of the people coming together in this manner afforded an opportunity of placing the truth before many at once, and of this opportunity the Lord continually availed Himself (Matthew 4:23;Matthew 12:9;Mark 1:39;Luke 4:44). It was His "custom" to do so (Luke 4:16). By this service in the word of Jehovah on the seventh day the Servant-Prophet most truly did the will of Him that sent Him, and most effectually honoured and observed the sabbath. Such a spirit was enjoined in the prophecies of Isaiah: "If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the LORD,andhonourable, and shalt honour it, not doing thine, own ways, nor finding thine own pleasure, nor speaking thine own words; then shalt thou delight thyself in the LORD" (Isaiah 58:13-14). In none was this fulfilled in the degree that it was in. Him who said, "I delight to do thy will, O my God." His ministry to others in word as here and in deed as elsewhere was a perfect observance of the holy day and also the occasion of His own ineffable joy arising from the accomplishment of the Father’s will in spite of the unbelief with which His service was received by man. The audience in the synagogue at Nazareth was "astonished." Apparently the amazement was not only at what the Lord Jesus taught but also at the mariner in which He taught it; for He "taught them as one having authority, and not as their scribes" (Matthew 7:28-29). Those who were present knew Joseph and Mary, and Jesus was to them as "a root out of a dry ground." They had observed Jesus as He grew from boyhood to manhood. And they would not suffer one they knew so well to teach them. Where was His authority? Who made Him a teacher? How knoweth this man letters? (cp.John 7:15;Matthew 21:23;Mark 11:28). What was the wisdom given to Him? Why were such mighty works wrought by His hands? Was He not the carpenter, and the son of a carpenter? They knew His brothers, and were not His sisters in their midst? The Stone of Stumbling The inhabitants of Nazareth were destitute of belief in the Lord. The evangelist says, "They were stumbled in him." It had come upon them already as it was quickly coming upon both the houses of Israel, for the national stumbling had been foretold. The Lord of hosts was in the midst of the nation even then, in accordance with Isaiah’s prediction, as a sanctuary for those who would come to Him. But He was there also "for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and a snare to the inhabitants of Jerusalem." And many would "stumble thereon and fall and be broken and be snared and be taken" (Isaiah 8:13-15). The Stone of Israel was in lowly form then, and the proud Pharisees stumbled at Him and His sayings (Matthew 15:12), but He was soon to be exalted and to become the headstone of the corner (Psalms 118:22). In the day of His glory Messiah will be "marvellous" in the eyes of His people, though in His humiliation they saw no beauty in Him that they should desire Him. They will be a humble people then and the stumbling-block will be removed, and they will find that the High and Lofty One who inhabits eternity dwells also with him who is of a humble and contrite spirit (Isaiah 57:14-15). And then will be brought about the full accomplishment of the prophecy of aged Simeon spoken to Mary, "Behold, this child is set for the falling and rising up of many in Israel" (Luke 2:34). The unbelief at Nazareth was therefore the precursor of the unbelief of the nation which delivered Him to the Gentiles to be crucified. The builders thought they knew the Stone well, and it did not please them, and they rejected it.
We may find this hostile spirit foreshadowed in the historical types of Messiah. Was it not so foreshadowed in the house of Jacob? God communicated visions of his coming power and wisdom to the elder son of Rachel. This was offensive to his brethren. "Shaltthou," they said, "reign over us? or shalt thou indeed have dominion over us?" And they envied Joseph, and hated him for his dreams and his words. Did not the same evil spirit animate the hearts of the brethren of David when he spoke of the dishonour which the name of Jehovah was suffering from the vaunts of Goliath the idol-worshipper? They hated him, and their anger was kindled against him for his words: Why earnestthoudown hither? and with whom hast thou left those few sheep in the wilderness?" The sons of Jesse stumbled at the stumbling-stone; they were not prepared to accept that their shepherd brother was the anointed of Jehovah though the prophet Samuel had declared it. Thus the proverb was true then also: neither a king nor a prophet is accepted in his own country and among his own kin.
Mary’s Unbelieving Household The human imagination in poetry and art has in its retrospect woven many sensuous legends around the private life of our Lord. But scripture is strikingly reticent upon this subject. Where so many holy mysteries are thrown open for our learning, such a reservation should be regarded as a warning to us to avoid any intrusion into what is thus guarded. The Spirit of God makes some few but brief references in the Gospels to the early days of our Lord which "were spent in the physical and mental growth of the true humanity which He had assumed." But the general tone of the allusions throughout the Gospels to Mary and her family suggests that their attitude towards Jesus as the Messianic King, and Saviour was one of incredulity if not of actual hostility. Mary in her canticle of praise as we have it in Luke (Luke 1:46-55) expressed her confidence in the immediate coming of Him who was God her Saviour, but this seems subsequently to have been overshadowed somewhat. Her faith diminished like that of the austere prophet of the Highest who testified, "Behold the Lamb of God who taketh away the sin of the world," but afterwards sent from prison to Jesus his depressed inquiry, "Art thou he that should come, or look we for another?" The humble guise and ways of the Lord Jesus seem to have been to Mary and to John the Baptist as well as to the mass the stumbling-block, and their early visions of His majesty and dominion and earthly power all faded into dimness, if not into obscurity. On this occasion the lack of interest on the part of Mary and her household appears to have been cited by the men of Nazareth as evidence against the divine claims of the Master. They said, "Is not this the carpenter, the son of Mary, and brother of James and J ores and Jude and Simon? and are. not his sisters here with us?" And in another connection we are told definitely that His brethren, whose names are all so strikingly patriarchal, did not believe on Him (John 7:5). The Lord’s words in the synagogue therefore created great astonishment among the audience by their wisdom, but His lowly origin and His poor relations confounded them, and they "fell backward into a deadly snare." Their inconsistency illustrates how ill men reason when they lack faith. They could see there was nothing in the household of Mary, with all of whom they were well acquainted, to account for the extraordinary nature of the ministry of Jesus, but they failed to seek a divine origin. They could see His power was not derived from man, but they would not see it was derived from heaven.
Such misunderstanding arising among His own and developing into hatred and persecution was foretold by the Spirit of prophecy: "And one shall say unto him, What are these wounds in thine hands? Then he shall answer, Those with which I was wounded in the house of my friends" (Zechariah 13:6). But though this detraction sprang not from strangers, but from those who might rank as "familiar friends" the pain of it was borne by our Lord with the utmost patience and without retaliation. He looked not to men, but committed Himself to Him who judgeth righteously, as it was written again: "A man’s enemies are the men of his own house. Therefore I will look unto the LORD; I will wait for the God of my salvation; nix God will hear me "(Mark 7:6-7). But Jesus had come to bless men, and unbelief could not altogether prevent the accomplishment of this work. It might diminish the stream of blessing for a time or divert its channels, because faith is essential to its outflow. "And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them. And he marveled because of their unbelief." In a future day the righteousness which is by faith will cover the earth as the waters cover the sea; for the just shall live by faith. But now the unbelief of Nazareth was as phenomenal in its nature as the faith of the Roman centurion, and Jesus marvelled at both (Matthew 8:10).