Jesus returns to Nazareth after having taught and wrought miracles in many places, and follows his usual method of preaching even in the synagogue of this town of his boyhood. Of all fields of labour this is the most difficult, and we cannot be surprised that the result is disappointing. The one thing that all hearers think of is the well known homely up bringing of the great Prophet, and their familiar knowledge of this is enough to destroy the influence of his words and works.

I. THE FACT. Jesus was a carpenter's Son; St. Mark tells us that he was himself a carpenter (Mark 6:3), and it is not to be supposed that he would have lived for thirty years in the humble Nazareth home without ever contributing to its maintenance.

1. Jesus was a complete Man. He was not a mere appearance of man. He took on him man's life and its toil.

2. Jesus belonged to the artisan class. He was so truly human, so large in his sympathies, that we cannot connect any class prejudices with him. He would not side unfairly with labour against capital, any more than he would with capital against labour. Still, if there is one class which beyond all others we may be sure he does not forget or misunderstand, it is that of handicraftsmen. Working men should claim Christ as one of themselves.

3. He was trained in a secular calling. He was not brought up in a monastery; he did not spend his time in's church. His school was the carpenter's workshop. Among the shavings and sawdust his thoughts rose to heaven and the redemption of man. A wholesome secular training is a help and not a hindrance to the spiritual life.

II. HOW IT WAS REGARDED.

1. Jesus was judged by his circumstances. Other grounds of judgment were not wanting. The people of Nazareth listened to the wonderful teaching of Christ, and it astonished them. Yet they only turn to the well known external facts in coming to a conclusion about the Teacher. They seem to be attempting to dispel what they regard as the glamour of his words by the bard, common circumstances that are familiar to them. Thus men will judge by the outside, by the earthly, by the conventional.

2. Jesus was rejected where he was best known. He was judged by his circumstances and his family, all familiar to the Nazareth townsfolk. Perhaps the character of his relatives was not such as to inspire great respect; but we have no hint of this. Social inferiority and familiar homeliness were enough. Therefore we do not lose much by not having seen Jesus in his earthly life.

III. THE UNHAPPY RESULTS. Nazareth suffered for its rejection of the one Man who has since given eternal fame to the hitherto obscure Galilaean town. The sick went unhealed. A chill fog of unbelief crept over the community and quenched the gracious curative influences of the Saviour. Unbelief is a fatal hindrance to the work of Christ. It is not that he is offended and will not help. It is that the very possibility of aid is cut off. Christ's miracle working was dependent on the faith of its subjects, and when they were unbelieving he simply could not heal. "According to thy faith be it unto thee" was a common remark. Spiritually, Christ cannot save those who do not trust him, though he desires to save all, and this is the simple explanation of the miserable fact that all are not saved. Faith is not an artificial condition. It is the link of connection with Christ. If this link is missing we cannot have living relationship with him. - W.F.A.

I. The preacher should bring forth out of his treasure "THINGS NEW." His teaching should be living, and therefore have the characteristics of life, newness, and freshness.

II. The preacher should not forget to bring forth out of his treasure "THINGS OLD." Many have gone to as great an extreme in the direction of the old, as others in the direction of the new. It is not a trimming between the old and new that is expected. The old facts of the gospel must be brought out. The oldest truths of the gospel; God's great love.

(D. Longwill, M. A.)

No tree can long survive the period when it ceases to unfold fresh shoots, and make new growth. And no teaching, with however great ability it be maintained, can long survive the period when it shall cease to give fresh stimulus or furnish information that is new.

(D. Longwill, M. A.)

I. THE SUBJECT OF HIS STUDY.

II. HIS PROFICIENCY IN DIVINE KNOWLEDGE.

1. Correct.

2. Comprehending.

III. THE MEANS OF HIS PROFICIENCY.

1. Diligent research.

2. Daily meditation.

3. Devout breathings.

IV. THE USEFULNESS OF HIS LIFE.

V. THE BENEFITS OF REMEMBERING THE LIFE AND LABOURS OF ONE WHO WAS A SCRIBE INSTRUCTED UNTO THE KINGDOM OF HEAVEN.

1. To admire the dealings of God with His servant.

2. To exercise the spirit of patient continuance in well doing.

(S. Eldridge.)

Ministers are but stewards or deputy-householders.

1. They may be called householders in this sense, because as a deputy-householder chosen by his Lord to that office. So is every true and faithful minister or pastor of a Church chosen and called by the Lord to that holy office.

2. They may be called householders in respect of that great charge and trust which is committed to them.

3. A minister or pastor of a Church of Christ may be compared to a steward or deputyhouseholder, in respect of that faithfulness that he ought to manifest in the discharge of his great trust and office (1 Corinthians 4:2).I showed you why they ought to be well stored.

1. They ought to be well provided, because Jesus Christ hath made plenteous provision for His spiritual family, which blessed food He hath committed to them to distribute.

2. Because their Master is a great King, and all His children are nobly descended.

3. Because the preciousness of the souls which they are to feed.

(B. Keach.)

We should not account him a good and generous housekeeper who should not have always something of standing provision by him, so as never to be surprised, but that he should still be found able to treat his friend, at least, though perhaps not always presently to feast him. So the scribe here spoken of should have an inward lasting fulness and sufficiency to support and bear him up, especially when present performance urges, and actual preparation can be but short. Thus it is net the oil in the wick, but in the vessel, which must feed the lamp. The former, indeed, may form a present blaze, but it is the latter which must give a lasting blaze. It is not the spending money a man has in his pocket, but his hoards in the chest or in the bank, which must make him rich. A dying man has his breath in his nostrils, but to have it in the lungs is that which must preserve life. Nor will it suffice to have raked up a few notions here and there, or to rally all one's little utmost into one discourse, which can constitute a divine, or give a man stock enough to set up with, any more than a soldier who has filled his knapsack should thereupon set up for keeping house. No, a man would then quickly be drained; his short stock would serve but for one meeting in ordinary converse, and he would be in danger of meeting the same company twice. And therefore there must be a store, plenty, and a treasure, lest he turn broker in divinity, and, having run the round of a beaten, exhausted commonplace, be forced to stand still or go the same round over again, pretending to his auditors that it is profitable for them to hear the same truths often inculcated to them. though I humbly conceive that to inculcate the same truths is not of necessity to report the same words. And therefore to avoid such beggarly pretences, there must be habitual preparation to the work we are now speaking of.

(R. South, D. D.)

The new life cannot perform its functions without the presence and aid of that which has lived, but is alive no longer. The old furnishes the mould in which the new is fashioned: the support on which the new rests while it is coming into being. Apply this law to the spiritual life.

1. On its intellectual side. A creed that is not growing steadily is a dead creed, and ought to be buried. The old is not to be banished altogether, or all at once; the new must be grafted on to it.

2. On the side of conduct. The great elements of manhood are no novelties. Faith, hope, love, obedience, patience, fidelity, are all old-fashioned virtues; but nothing better has been invented yet. We have got to give new life and meaning to them by bringing them to bear upon our altered conditions.

(Washington Gladden.)

That which is old in our experience is that part of our life Which has become habitual. That ought to be the largest part of our moral and religious life. The formation of good habits — habits of devotion — such as church-going, Bible study, private meditation, secret prayer; habits of just and considerate and kindly speech; habits of careful and discriminating thought; habits of activity in all good work, and of fidelity in the discharge of every obligation we assume; habits of benevolence in giving and in serving; habits of courtesy and temperance, and manly dignity and womanly grace — this is a most important element in moral and religious culture .... Yet the character thus formed needs to be continually reformed. New light, new truths, new relations. new powers, call for new adjustments of our thoughts and new departures in our conduct. A religious life that is summed up in its habits; that is wholly formed and never renewed; into which no new motives, no new inspirations, no new endeavours enter, is a poor and barren life .... While therefore the Christian character needs those elements of permanence and solidity which are furnished by good habits, it needs also fresh thinking, resolution, and endeavour every day. It thrives only upon the wise combination of things new and old. It joins the stead fastness and strength of new habits with the freshness and joy of daily inspirations.

(Washington Gladden.)

Esaias, Isaiah, James, Jesus, Joseph, Joses, Judas, Mary, SimonNazareth, Sea of GalileeAmazed, Astonished, Astonishment, Exclaimed, Filled, Greatly, Hometown, Insomuch, Mighty, Miraculous, Obtain, Power, Powers, Proceeded, Saying, Surprised, Synagogue, Taught, Teach, Teaching, Whence, Wisdom, Wondrous, Works1. The parable of the sower and the seed;
18. the explanation of it.
24. The parable of the weeds;
31. of the mustard seed;
33. of the leaven;
36. explanation of the parable of the weeds.
44. The parable of the hidden treasure;
45. of the pearl;
47. of the drag net cast into the sea.
53. Jesus is a prophet without honor in his own country.

Matthew 13:54

     2054   Christ, mind of
     2081   Christ, wisdom
     5454   power, God's saving
     5549   speech, positive
     5586   town
     5784   amazement
     7430   Sabbath, in NT
     8235   doctrine, nature of

Matthew 13:53-54

     5962   surprises

Matthew 13:53-57

     7760   preachers, responsibilities

Matthew 13:54-55

     5212   arts and crafts

Matthew 13:54-56

     2033   Christ, humanity

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
     8836   unbelief, response

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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