Matthew 13:57
And they took offense at Him. But Jesus said to them, "Only in his hometown and in his own household is a prophet without honor."
And they took offense at Him
The phrase "took offense" comes from the Greek word "σκανδαλίζω" (skandalizó), which means to cause to stumble or to be a stumbling block. In the context of Matthew 13:57, it reflects the reaction of the people in Jesus' hometown of Nazareth. Despite witnessing His wisdom and miraculous works, they could not reconcile His humble origins with His divine authority. This reaction is emblematic of a broader human tendency to reject what is familiar when it challenges preconceived notions. Historically, prophets and messengers of God often faced rejection from those closest to them, as familiarity breeds contempt. This phrase serves as a reminder of the spiritual blindness that can arise from pride and preconceived biases.

But Jesus said to them
The conjunction "But" introduces a contrast between the people's reaction and Jesus' response. Jesus, fully aware of their skepticism, addresses the situation with a profound truth. His response is not one of anger or frustration but of teaching. The phrase "Jesus said to them" underscores His role as a teacher and prophet, who uses every opportunity to impart wisdom. In the historical context, Jesus often used parables and sayings to convey deeper spiritual truths, and this instance is no different. His words are meant to provoke reflection and self-examination among His listeners.

A prophet is not without honor
The term "prophet" (Greek: προφήτης, prophētēs) refers to one who speaks forth by divine inspiration. In the Jewish tradition, prophets were revered as God's messengers. However, Jesus highlights a paradox: while prophets are honored for their divine message, they often face rejection from those who know them personally. The phrase "not without honor" implies that prophets are generally respected, but there is an exception to this rule. This statement reflects a historical pattern seen throughout the Old Testament, where prophets like Jeremiah and Isaiah faced opposition from their own people.

except in his hometown
The word "hometown" (Greek: πατρίδι, patridi) refers to one's native place or country. For Jesus, this was Nazareth, a small and seemingly insignificant town in Galilee. The historical context of Nazareth is important; it was a place of humble beginnings, and its residents likely struggled to see beyond Jesus' human origins. This phrase highlights the irony that those who should have been most supportive and accepting of Jesus' ministry were the ones who doubted Him the most. It serves as a cautionary tale about the dangers of allowing familiarity to cloud spiritual perception.

and in his own household
The term "household" (Greek: οἰκία, oikia) refers to one's family or domestic circle. This phrase extends the idea of rejection from the broader community to the more intimate setting of family. Historically, Jesus' own family, including His brothers, were initially skeptical of His mission (John 7:5). This underscores the profound truth that spiritual insight and acceptance are not guaranteed by physical proximity or familial ties. It challenges believers to examine their own hearts and to ensure that they do not fall into the trap of dismissing God's work due to preconceived notions or personal biases.

Persons / Places / Events
1. Jesus
The central figure in this passage, Jesus is teaching in His hometown and faces rejection from those who are familiar with Him.

2. Hometown
Refers to Nazareth, where Jesus grew up. The people here are skeptical of His authority and teachings.

3. Prophet
A messenger of God, often facing rejection and persecution. Jesus identifies Himself with this role.

4. Household
Represents Jesus' immediate family and close community, who struggle to accept His divine mission.

5. Offense
The reaction of the people towards Jesus, indicating their disbelief and rejection of His message.
Teaching Points
The Challenge of Familiarity
Familiarity can breed contempt, making it difficult for people to recognize the divine in the ordinary. We must guard against dismissing God's work in familiar settings.

The Cost of Prophetic Ministry
Being a messenger of God often involves facing rejection and misunderstanding, even from those closest to us. We should be prepared for this reality in our own lives.

Faith Beyond Sight
True faith requires seeing beyond the surface and recognizing God's work, even when it comes through familiar or unexpected sources.

Honor and Respect
We are called to honor and respect those who bring God's message, regardless of their background or our familiarity with them.

Perseverance in Rejection
Jesus' example teaches us to persevere in our mission, even when faced with rejection. Our identity and purpose are rooted in God's calling, not human approval.
Bible Study Questions
1. How does the reaction of Jesus' hometown reflect our own tendencies to dismiss God's work in familiar settings?

2. In what ways can we ensure that we honor and respect those who bring God's message, even if they are familiar to us?

3. How can we cultivate a faith that sees beyond the ordinary to recognize God's presence and work in our lives?

4. What are some practical steps we can take to persevere in our calling, even when faced with rejection or misunderstanding?

5. How do the experiences of other prophets, like Jeremiah and Isaiah, provide insight into the challenges Jesus faced and how we might face similar challenges today?
Connections to Other Scriptures
John 1:11
This verse highlights the theme of Jesus being rejected by His own people, similar to the rejection He faces in His hometown.

Luke 4:24
This passage parallels Matthew 13:57, where Jesus reiterates the principle of a prophet being without honor in his own country.

Mark 6:4
Another account of Jesus' teaching in Nazareth, emphasizing the disbelief of those who knew Him.

Jeremiah 11:21
The prophet Jeremiah also faced rejection from his own people, illustrating a common experience for God's messengers.

Isaiah 53:3
This prophecy speaks of the Messiah being despised and rejected, which is fulfilled in Jesus' experience.
PrejudiceJ.A. Macdonald Matthew 13:53-58
The Defying of ConvictionP.C. Barker Matthew 13:53-58
The Carpenter's SonW.F. Adeney Matthew 13:54-58
People
Esaias, Isaiah, James, Jesus, Joseph, Joses, Judas, Mary, Simon
Places
Nazareth, Sea of Galilee
Topics
Angrily, Bitter, Except, Family, Hometown, Honor, Honour, Household, Nowhere, Offended, Offense, Prophet, Save, Stumbled, Unless
Dictionary of Bible Themes
Matthew 13:57

     2318   Christ, as prophet

Matthew 13:53-57

     7760   preachers, responsibilities

Matthew 13:54-57

     5818   contempt
     6206   offence

Matthew 13:54-58

     5928   resentment, against God
     6231   rejection of God
     7757   preaching, effects
     8712   denial of Christ

Matthew 13:55-57

     2545   Christ, opposition to

Matthew 13:57-58

     2369   Christ, responses to
     5962   surprises

Library
Toleration
(Preached at Christ Church, Marylebone, 1867, for the Bishop of London's Fund.) MATTHEW xiii. 24-30. The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the household came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He
Charles Kingsley—Discipline and Other Sermons

'To Him that Hath Shall be Given'
'Whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.'-- MATT. xiii. 12. There are several instances in the Gospels of our Lord's repetition of sayings which seem to have been, if we may use the expression, favourites with Him; as, for instance, 'There are first which shall be last, and there are last which shall be first'; or, again, 'The servant is not greater than his master, nor the disciple than his lord.'
Alexander Maclaren—Expositions of Holy Scripture

Leaven
'The kingdom of heaven is like unto leaven, which a woman took, and bid to three measures of meal, till the whole was leavened.'--MATT. xiii. 33. How lovingly and meditatively Jesus looked upon homely life, knowing nothing of the differences, the vulgar differences, between the small and great! A poor woman, with her morsel of barm, kneading it up among three measures of meal, in some coarse earthenware pan, stands to Him as representing the whole process of His work in the world. Matthew brings
Alexander Maclaren—Expositions of Holy Scripture

Ears and no Ears
'Who hath ears to hear, let him hear.--MATT. xiii. 8. This saying was frequently on our Lord's lips, and that in very various connections. He sometimes, as in the instance before us, appended it to teaching which, from its parabolic form, required attention to disentangle the spiritual truth implied. He sometimes used it to commend some strange, new revolutionary teaching to men's investigation--as, for instance, after that great declaration of the nullity of ceremonial worship, how that nothing
Alexander Maclaren—Expositions of Holy Scripture

Seeing and Blind
'They seeing, see not.'--MATT. xiii, 13. This is true about all the senses of the word 'seeing'; there is not one man in ten thousand who sees the things before his eyes. Is not this the distinction, for instance, of the poet or painter, and man of science--just that they do see? How true is this about the eye of the mind, what a small number really understand what they know! But these illustrations are of less moment than the saddest example--religious indifference. I wish to speak about this now,
Alexander Maclaren—Expositions of Holy Scripture

Four Sowings and one Ripening
'The same day went Jesus out of the house, and sat by the sea side. 2. And great multitudes were gathered together unto Him, so that He went into a ship, and sat; and the whole multitude stood on the shore. 8. And He spake many things unto them in parables, saying, Behold, a sower went forth to sow; 4. And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: 6. Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they
Alexander Maclaren—Expositions of Holy Scripture

Mingled in Growth, Separated in Maturity
'Another parable put He forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: 25. But while men slept, his enemy came and sowed tares among the wheat, and went his way. 26. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. 27. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? 28. He said unto them, An enemy hath done this.
Alexander Maclaren—Expositions of Holy Scripture

Treasure and Pearl
The kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. 45. Again, the kingdom of heaven is like unto a merchantman, seeking goodly pearls: 46. Who, when he had found one pearl of great price, went and sold all that he had, and bought it.'--MATT. xiii. 44-46. In this couple of parables, which are twins, and must be taken together, our Lord utilises two very familiar facts
Alexander Maclaren—Expositions of Holy Scripture

On the Words of the Gospel, Matt. xiii. 19, Etc. , Where the Lord Jesus Explaineth the Parables of the Sower.
1. Both yesterday and to-day ye have heard the parables of the sower, in the words of our Lord Jesus Christ. Do ye who were present yesterday, recollect to-day. Yesterday we read of that sower, who when he scattered seed, "some fell by the way side," [2507] which the birds picked up; "some in stony places," which dried up from the heat; "some among thorns, which were choked," and could not bring forth fruit; and "other some into good ground, and it brought forth fruit, a hundred, sixty, thirty fold."
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. xiii. 52, "Therefore Every Scribe who Hath Been Made a Disciple to the Kingdom of Heaven," Etc.
1. The lesson of the Gospel reminds me to seek out, and to explain to you, Beloved, as the Lord shall give me power, who is "that Scribe instructed in the kingdom of God, who is "like unto an householder bringing out of his treasure things new and old." [2524] For here the lesson ended. "What are the new and old things of an instructed Scribe?" Now it is well known who they were, whom the ancients, after the custom of our Scriptures, called Scribes, those, namely, who professed the knowledge of the
Saint Augustine—sermons on selected lessons of the new testament

Sown among Thorns
WHEN that which comes of his sowing is unfruitful, the sower's work is wasted: he has spent his strength for nothing. Without fruit the sower's work would even seem to be insane, for he takes good wheat, throws it away, and loses it in the ground. Preaching is the most idle of occupations if the Word is not adapted to enter the heart, and produce good results. O my hearers, if you are not converted, I waste time and energy in standing here! People might well think it madness that one whole day in
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 34: 1888

The Parable of the Tares, by Bishop Latimer, Preached on the 7Th of February, 1553.
MATTHEW XIII.--The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way, &c. This is a parable or similitude wherein our Saviour compared the kingdom of God, that is, the preaching of his word, wherein consisteth the salvation of mankind, unto a husbandman who sowed good seed in his field. But before we come unto the matter, you shall first learn to understand what this word parable, which
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

A Man Reaps More than He Sows.
A MAN REAPS MORE THAN HE SOWS. "But other fell into good ground, and brought forth fruit, some a hundredfold, some sixtyfold, some thirtyfold."--Matt. xiii: 8. If I sow a bushel, I expect to reap ten or twenty bushels. I can sow in one day what will take ten men to reap. The Spaniards have this proverb: "Sow a thought and reap an act. Sow an act, and reap a habit. Sow a habit, and reap a character. Sow a character and reap a destiny." And it takes a longer time to reap than to sow. I have heard
Dwight L. Moody—Sowing and Reaping

The Christian Society
Scripture references: Matthew 13:31-33; 5:21-24; Mark 8:1-9; John 2:1-11; Luke 5:29; 14:13; 1 Peter 2:17; Galatians 6:9; Matthew 11:28-30; 12:50; Luke 15:5,6,8-10; John 17:11-15; Luke 5:29,30; Mark 1:28-33; Matthew 6:33; Luke 12:13-15. THE SOCIAL CIRCLE The Word Society is used to designate the set of people with whom we are on more intimate terms of acquaintanceship--whom we call friends--and those whom we do not know so well, and whom we call acquaintances. The term society may also have other
Henry T. Sell—Studies in the Life of the Christian

The First Great Group of Parables.
(Beside the Sea of Galilee.) Subdivision A. Introduction. ^A Matt. XIII. 1-3; ^B Mark IV. 1, 2; ^C Luke VIII. 4. ^a 1 On that day went Jesus out of the house [It is possible that Matthew here refers to the house mentioned at Mark iii. 19. If so, the events in Sections XLVIII.-LVI. all occurred on the same day. There are several indications in the gospel narratives that this is so], and sat by the sea side. ^b 1 And again he began again to teach by the sea side. [By the Sea of Galilee.] And there
J. W. McGarvey—The Four-Fold Gospel

Jesus visits Nazareth and is Rejected.
^A Matt. XIII. 54-58; ^B Mark VI. 1-6; ^C Luke IV. 16-31. ^b 1 And he went out from thence [from Capernaum] ; and he cometh { ^a And coming} ^b into his own country; and his disciples follow him. ^c 16 And he came to Nazareth, where he had been brought up [As to this city, see pages 14 and 55. As to the early years of Jesus at Nazareth, see page 60]: ^b 2 And when the sabbath was come ^c he entered, as his custom was, into the synagogue on the sabbath day, and stood up to read. [This does not mean
J. W. McGarvey—The Four-Fold Gospel

New Teaching in Parables' - the Parables to the People by the Lake of Galilee, and those to the Disciples in Capernaum
We are once more with Jesus and His disciples by the Lake of Galilee. We love to think that it was in the early morning, when the light laid its golden shadows on the still waters, and the fresh air, untainted by man, was fragrant of earth's morning sacrifice, when no voice of human discord marred the restfulness of holy silence, nor broke the Psalm of Nature's praise. It was a spring morning too, and of such spring-time as only the East, and chiefly the Galilean Lake, knows - nor of mingled sunshine
Alfred Edersheim—The Life and Times of Jesus the Messiah

Second visit to Nazareth - the Mission of the Twelve.
It almost seems, as if the departure of Jesus from Capernaum marked a crisis in the history of that town. From henceforth it ceases to be the center of His activity, and is only occasionally, and in passing, visited. Indeed, the concentration and growing power of Pharisaic opposition, and the proximity of Herod's residence at Tiberias [3013] would have rendered a permanent stay there impossible at this stage in our Lord's history. Henceforth, His Life is, indeed, not purely missionary, but He has
Alfred Edersheim—The Life and Times of Jesus the Messiah

Infancy and Youth of Jesus --His First Impressions.
Jesus was born at Nazareth,[1] a small town of Galilee, which before his time had no celebrity.[2] All his life he was designated by the name of "the Nazarene,"[3] and it is only by a rather embarrassed and round-about way,[4] that, in the legends respecting him, he is made to be born at Bethlehem. We shall see later[5] the motive for this supposition, and how it was the necessary consequence of the Messianic character attributed to Jesus.[6] The precise date of his birth is unknown. It took place
Ernest Renan—The Life of Jesus

The Leaven.
"Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened."--MATT. xiii. 33. In the mustard-seed we saw the kingdom growing great by its inherent vitality; in the leaven we see it growing great by a contagious influence. There, the increase was attained by development from within; here, by acquisitions from without. It is not that there are two distinct ways in which the Gospel may gain complete
William Arnot—The Parables of Our Lord

The Hidden Treasure.
"Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field."--MATT. xiii. 44. These two parables, the hidden treasure and the costly pearl, are even more closely allied to each other than the two which precede them. Generically they teach the same truth; but they teach it with distinct specific differences. It will be most convenient to notice in connection with the first,
William Arnot—The Parables of Our Lord

The Lost Sheep, the Lost Coin, and the Prodigal Son.
LUKE xv. The three parables of this chapter, like the seven in Matt. xiii., constitute a connected series. As soon as we begin to look into their contents and relations, it becomes obvious that they have been arranged according to a logical scheme, and that the group so framed is not fragmentary but complete. We cannot indeed fully comprehend the reciprocal relations of all until we shall have examined in detail the actual contents of each; and yet, on the other hand, a preliminary survey of the
William Arnot—The Parables of Our Lord

The Group in Matt. xiii.
"The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables."--MATT. xiii. 1-3. In Matthew's narrative, the first specimen of that peculiar pictorial method which characterized the teaching of our Lord, is not an isolated parable occurring in the midst of a miscellaneous discourse, but a group of seven presented
William Arnot—The Parables of Our Lord

The Sower.
"The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; and when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness
William Arnot—The Parables of Our Lord

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