Here, Matthew’s account illustrates the unbelief (v 58) and opposition explored in the preceding parables (see 13:13–15). In Nazareth, the people who knew Jesus when he was a boy now acknowledge his wisdom and power (v 54), yet still reject him with indignation and offence (v 57). Who does he think he is?! Reading this brief narrative makes me wonder about Jesus’ childhood incognito: what was it like for him growing up in a village, a family, experiencing ordinary life in the world he’d created, being the presence of God in human form? If he is just the carpenter’s son, where has his authority come from (v 55)? 

Previously in Matthew, Joseph is presented as honourable, righteous (see 1:19), obedient to God and significant in Jesus’ earthly identity. At the beginning of his Gospel, the writer establishes Jesus’ identity as heir of David’s throne through Joseph’s place in the genealogy (see 1:1–16), and through Joseph’s dream, as the one who ‘will save his people from their sins’ (see 1:21, also 2:13, 2:19). There is a sense of dramatic irony here: the reader who has seen the events of Jesus’ life unfold knows him not as the carpenter’s son, but as the Son of God. 

Open the ears of my heart today to hear what the Spirit is saying.

Having illustrated the kingdom of heaven in many ways, Matthew continues by presenting how the truth of the gospel message is received by different groups and individuals. First, we consider Jesus’ hometown. Having been ministering in and around Capernaum, Jesus goes home to Nazareth – thought to be a small town of no more than five hundred people. It’s unsurprising that people know of his heritage and have an opinion to share. William Barclay notes, ‘The hardest place for a preacher to preach is the church where he was a boy.’¹ I agree, as I’m sure many of you will too.

The initial wonder at the wisdom and miraculous nature of this rabbi is soon replaced by scepticism, in light of his parentage. Mary is mentioned, whereas Joseph is simply referred to as ‘the carpenter’ (v 55). Those listening seem paralysed by the knowledge that the speaker among them had not had a rabbi’s upbringing and education. I’m sure that many of you reading can relate with me on how communicating in a familiar context affords challenges that going away from home removes. The soil upon which the seed is scattered seems infertile in Nazareth and we here observe a small sketch of the bigger picture. As John records, ‘He came to that which was his own, but his own did not receive him.’²

Finally, there is comfort to be found here for the prophet – one who speaks the words of God. Offence taken by a message delivered should not naturally draw one to conclude that what was said is off track. Rather, it could well be a firm indication to the contrary. May God grant wisdom to ensure that any offence triggered is through the gospel itself and not something about the messenger.³

‘I do believe; help me overcome my unbelief!’⁴ Lord, grant us raw faith coupled with a craving for more.

¹ William Barclay, The Gospel of Matthew, Vol 2, second edition, St Andrew Press, 1975, p102  ² John 1:11 ³ Tom Wright, 2002, p181  ⁴ Mark 9:24