1 And he went out from thence, and came into his own country; and his disciples follow him. 2 And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? 3 Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him. 4 But Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house. 5 And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them. 6 And he marvelled because of their unbelief. And he went round about the villages, teaching. (Mark 6:1-6 KJV)
William Burkitt’s Commentary
BURKITT : | Mr 6v1-6 | Mr 6v7-13 | Mr 6v14-29 | Mark 6:30-34 | Mark 6:35-44 | Mark 6:45-52 | Mark 6:53-56 | KJV Comm
Our blessed Saviour having in the former chapter wrought two famous miracles, in curing a woman of her bloody issue, and raising Jairus’s daughter from death, we find him here in the beginning of this chapter passing into his own country, that is, the city of Nazareth in Galilee, called his own city and country, because he was there conceived, there brought up; there Joseph and Mary, and his kindred dwelt, and Christ with them, duting his private life, which was till he was thirty years of age.
Now our Saviour being come into his own country; observe, 1. What his employment was: he preached in their synagogues, and held communion with the Jewish church, although she had many corruptions in her.
Teaching us, by his example, not to desert and forsake the communion of such a church, in which there is found neither heretical doctrine nor idolatrous worship, although many things be found in her culpable and blame-worthy. The Jewish church was certainly such, and yet our Saviour maintained not occasional only, but constant communion with her.
Observe, 2. The influence and effect which our Saviour’s preaching had upon his own countrymen, the people of Nazareth: it did work admiration in them, but not faith; they were astonished, but did not believe. Men may be mightily moved and affected by the word, and yet may never be converted by it: the men of Nazareth wondered, and yet were offended: they did not believe in him, but were offended at him.
Observe, 3. The ground and cause of this their offence, and that was, the meanness of his extraction, and the poverty of his condition: Is not this the carpenter?
From whence the ancient fathers, particularly Justin Martyr, concluded, that our Saviour did work at his father Joseph’s trade during his father’s life, and thence was called the carpenter’s son; and when Joseph was dead, (which was before Christ was thirty years old, when he entered upon his public office,) he was then called the carpenter.
The ancients say, he spent his time in making ploughs and yokes, and that thence it was he drew so many similitudes in his preaching from the yoke and the plough. This we are sure of, that our Lord lived not thirty years before his manifestation idly and unprofitably. It is most probable that he followed his father’s calling, and wrought under him it being said, that he was subject to him, Lu 2:15, as a child to a parent and as a servant to his master.
Add to this, that it seems not only true, but requisite, that Christ should be of some trade, because by the Jewish canons all fathers were bound to teach their children some trade: doubtless our Lord, during his private life, did give no example of idleness. Indeed, after he entered upon his prophetic office, he no longer followed Joseph’s calling, but applied himself wholly to the work of the ministry: he made no more ploughs, but one to break up hard hearts; no more yokes, but one for the devil’s neck. However, in regard to our Savior’s low extraction and mean education, his countrymen were offended at him.
Learn hence, 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 a humbled and abased Saviour.
Learn, 2. That it is the property and practice of profane men to take occasion, from the outward quality and condition of God’s ministers, both to despise their persons, and to reject their doctrine.
Observe, 4. The reason assigned by our Saviour why the men of Nazareth despised him and set him at nought, because he was their countryman and acquaintance: their familiarity bred contempt. Teaching us, That very often the faithful ministers of God are most contemned and dishonoured where they are most familiarly known. Sometimes the remembrance of their mean original and extraction, sometimes the poverty of their parents’ condition, sometimes the indecencies of their childhood, sometimes the follies of their youth, are ripped up; all which are occasions of contempt, and gave ground for this proverbial saying, That a prophet is not without honour save in his own country. Which, like other proverbial speeches, holds true in the general, and that for the most part it is so, but it is not universally true in all persons and cases.
However, this good use may be made of our Saviour’s observation, to teach his ministers to be wise in conversing with their people, not to make themselves cheap and common in every company, not too familiar with all sorts of persons, nor to be light and vain in any company; for this will certainly breed contempt, both of their persons and ministry.
Our duty is, by strictness and gravity of deportment, to maintain our esteem in the consciences of our people, and to temper gravity with condescending affability. That minister who prostitutes his authority, frustrates the end of his ministry, and is the occasion of his own contempt.
Observe, 5. How this people’s contempt of Christ’s person, and unbelief of his doctrine, did hinder Christ from working miracles among them: He could do no mighty works there. Not because he was unable, but because they were unwilling. Not as if their infidelity abated his divine power, but they were unprepared to receive any benefit by him; his miracles would have been cast away upon such inconvincible persons. Who will sow upon barren sands, or water dead plants?
It was an act of justice in Christ to deprive the Pharisees of those advantages which they had so long resisted. Christ had a natural ability to do mighty works there, but no moral ability. He could not do it honourably, their unbelief was a moral hinderance; so then this inability proceeded from no deficiency in Christ’s power, but from a defect in their faith. he could not, because he would not; and he would not, because it was not fit for him so to do.
Although Christ be omnipotent, and has all power in his hands, yet unbelief binds his hands, and hinders him in the execution of that power. Unbelief is such a sin, as keeps men from being partakers of the benefits of Christ.
Observe, 6. How the incredulity and unbelief of this people was so great, that Christ wondered at it: He marvelled because of their unbelief. Not because he was ignorant of the cause of it, but because he had used such marvellous means for the curing them of their unbelief.
Learn hence, That unbelief is a great sin at all times; but when marvels are wrought for the cure and healing of it, and it remains uncured, it is a marvellous sin, and justly causes admiration and wonder in Christ himself: He marvelled because of their unbelief.