Jesus Is Rejected In His Own Country (13:54-57).
This passage connects back with Matthew 12:46-50 where Jesus' relationship with His family came second to His relationship with those who did the will of His Father. And that is what this section is all about, that while being rejected by the Jews as a whole, He is building up a congregation who will be His new Israel, and will do the will of His Father. His ‘home country' reject Him, and He is dismissed as ‘the son of the carpenter, but this will lead on to His feeding of those who follow Him with bread from Heaven (Matthew 14:19-23; Matthew 15:32-38), His emphasis on the establishment of a new community (Matthew 16:18), and the further emphasis on the fact that He is really the Son of God (Matthew 14:33; Matthew 16:16; Matthew 18:26).
In this passage the word used for ‘His own country' is ambiguous. It could mean His own home town, or it could signify His native land. The ambiguity is probably deliberate. For His rejection ‘at home' is to be seen as symbolic of His future rejection by the Jews as a whole, apart, that is, from those who become disciples. However at the end of this section He will return ‘home' when He will make clear to Peter that He and His community have a special relationship with their Father (Matthew 17:24-27).
We have already noted the link with chapter 12. The previous narrative section closed in chapter 12 with Jesus declaring that those who were His true relatives were those who did the will of His Father (Matthew 12:50), in other words they were the ones who have received the Kingly Rule of Heaven (Matthew 7:21). This new narrative section commences with His rejection by His natural countrymen. They have rejected the Kingly Rule of Heaven. The divisions caused by the Kingly Rule of Heaven in chapter 13 are being made clear. On the one hand is the new ‘congregation of Israel' formed of believers, on the other is unbelieving Israel, who are no longer Israel. They are ‘cut off' from the new Israel (John 15:6; Romans 11:17 onwards) in accordance with Old Testament principles (e.g. Genesis 17:14; Exodus 12:15; Exodus 12:19; Exodus 30:33; Exodus 31:14; etc.). They have become ‘not My people' (Hosea 1:9).
Mark has this incident in Matthew 6:1-6. It is doubtful if it is the same as the one in Luke 4:16-30. This one was later when things had settled down there. Nevertheless that visit no doubt coloured this one. Tempers had improved and they may have been feeling a little ashamed of themselves, and were perhaps prepared to give Him a hearing, but they were not convinced of His validity. They were too familiar with Him. Matthew's positioning of it, however, is in order to bring out the point mentioned above, that at the root of old Israel is unbelief. It was in order to demonstrate from how small a mustard seed the mustard bush would grow (Matthew 13:31-32). Even Jesus' own home country is against Him. It may be intended to be significant that this is the last mention in Matthew of Jesus preaching in a synagogue. In this rejection by His ‘home country' is symbolised His rejection by both Israel and its elite.
His home town here is probably Nazareth rather than Capernaum (Matthew 4:13). This is suggested by the familiarity of the people with his family and background which point to their having known Him for years.
Analysis.
a And coming into his own country he taught them in their synagogue, insomuch that they were astonished, and said, “From where has this man this wisdom, and these mighty works?” (Matthew 13:54).
b “Is not this the carpenter's son? 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?” (55-56a).
c From where then has this man all these things?” (Matthew 13:56 b).
b And they were offended in him (Matthew 13:57 a).
a But Jesus said to them, “A prophet is not without honour, except in his own country, and in his own house” (Matthew 13:57 b)..
Note that in ‘a' they were astonished at His wisdom and mighty works (which they knew of by hearsay) and in the parallel He points out that a prophet has no honour in His own country. In ‘b' they indicate their over familiarity with Him, and are clearly offended, and in the parallel they are offended at Him. Centrally in ‘c' is the question that this whole section will answer, ‘from where has this man these things?'