Matthew 13:57

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.

From the foregoing discourse consisting of these parables, He passes to what follows without any very evident connexion between them. Besides which, Mark passes from these parables to a different event from what Matthew here gives; and Luke agrees with him, so continuing the thread of the story as to make it much more probable that that which they relate followed here, namely, about the ship in which Jesus slept, and the miracle of the daemons cast out; which Matthew has introduced above.

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 shews His doctrine, causing no less wonder than His miracles.

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

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?"

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 shewing that it came not of human industry, but of divine grace

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 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.

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?

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 C leo phas, and this is the Mary who is called the mother of James the Less.

No wonder then that any kinsmen by the mother's side should be called the Lord's brethren, when even by their kindred to Joseph some are here called His brethren by those who thought Him the son of Joseph.

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."

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.

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."

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.

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.

Further, He makes this answer, that a Prophet is without honour in his own country, because it was in Judea 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 worlds of divine power because of their unbelief. Whence it follows, "And he did not there many mighty works because of their unbelief."

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.

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.

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.

“ And it came to pass, when Jesus had finished these parables, He departed thence. And coming into His own country. ” Since we inquired above whether the things spoken to the multitude were parables, and those spoken to the disciples were similitudes, and set forth observations bearing on this in my judgment not contemptible, you must know that the sentence which is subjoined, “And it came to pass when Jesus had finished these parables, He departed thence,” will appear to be in opposition to all these arguments, as applying not only to the parables, but also to the similitudes as we have expounded. …

“ But Jesus said unto them, A prophet is not without honour, save in his own country. ” We must inquire whether the expression has the same force when applied universally to every prophet (as if each one of the prophets was dishonoured in his own country only, but not as if every one who was dishonoured was dishonoured in his country); or, because of the expression being singular, these things were said about one. If, then, these words are spoken about one, these things which have been said suffice, if we refer that which is written to the Saviour. But if it is general, it is not historically true; for Elijah did not suffer dishonour in Tishbeth of Gilead, nor Elisha in Abelmeholah, nor Samuel in Ramathaim, nor Jeremiah in Anathoth. …

18. What other reason has your heretical folly to give for thinking that there is no prophecy of Christ in the words, "I will raise up unto them a Prophet from among their brethren, like unto thee?" Your showing Christ to be unlike Moses is no reason; for we can show that in other respects He is like. How can you object to Christ’s being called a prophet, since He condescended to be a man, and actually foretold many future events? What is a prophet, but one who predicts events beyond human foresight? So Christ says of Himself: "A prophet is not without honor, save in his own country." But, turning from you, since you have already acknowledged that your profession of Christianity obliges you to believe the Gospel, I address myself to the Jew, who enjoys the poor privilege of liberty from the yoke of Christ, and who therefore thinks it allowable to say: Your Christ spoke falsely; Moses wro …

89. Matthew thence proceeds as follows: “And it came to pass that, when Jesus had finished these parables, He departed thence: and when He was come into His own country, He taught them in their synagogues;” and so on, down to the words, “And He did not many mighty works there because of their unbelief.” Thus he passes from the above discourse containing the parables, on to this passage, in such a way as not to make it absolutely necessary for us to take the one to have followed in immediate historical succession upon the other. …

9. “They brought to the Pharisees him who had been blind. And it was the Sabbath when Jesus made the clay, and opened his eyes. Then again the Pharisees also asked how he had received his sight. And he said unto them, He put clay upon mine eyes, and I washed, and do see. Therefore said some of the Pharisees;” not all, but some; for some were already anointed. What then said those who neither saw nor were anointed? “This man is not of God, because he keepeth not the Sabbath.” He it was rather who kept it, who was without sin. For this is the spiritual Sabbath, to have no sin. …