Mark 6:3
Verse
Context
The Rejection at Nazareth
2When the Sabbath came, He began to teach in the synagogue, and many who heard Him were astonished. “Where did this man get these ideas?” they asked. “What is this wisdom He has been given? And how can He perform such miracles? 3Isn’t this the carpenter, the son of Mary and the brother of James, Joses, Judas, and Simon? Aren’t His sisters here with us as well?” And they took offense at Him.
Sermons






Summary
Commentary
- Adam Clarke
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Is not this the carpenter - Among the ancient Jews, every father was bound to do four things for his son. 1. To circumcise him. 2. To redeem him. 3. To teach him the law. 4. To teach him a trade. And this was founded on the following just maxim: "He who teaches not his son to do some work, is as if he taught him robbery!" It is therefore likely that Joseph brought up our Lord to his own trade. Joses - Several good MSS. read Ιωσητος, Joset, and one, with several versions, reads Joseph.
John Gill Bible Commentary
Is not this the carpenter?.... Some copies read, "the carpenter's son", as in Mat 13:55 and so the Arabic and Ethiopic versions; but all the ancient copies, Vulgate Latin, Syriac, and Persic versions, read "the carpenter": such may Christ be reasonably thought to be, since his father was; and which business he might follow, partly through the meanness and poverty of his parents; and partly that he might set an example of industry and diligence; and chiefly to bear that part of the first Adam's curse, which was to eat his bread with the sweat of his brow: nor ought this to have been objected to him by the Jews, with whom it was usual for their greatest doctors and Rabbins to be of some trade or secular employment; so R. Jochanan was a shoemaker (z) R. Isaac was a blacksmith (a), R. Juda was a tailor (b), Abba Saul and R. Jochanan, were undertakers for funerals (c); R. Simeon was a seller of cotton (d), R. Nehemiah was a ditcher (e), R. Jose bar Chelphetha was a skinner (f); and others of them were of other trades, and some exceeding mean: the famous R. Hillell was a hewer of wood, and Carna, a judge in Israel, was a drawer of water (g); and so Maimonides says, "the great wise men of Israel were some of them hewers of wood and drawers of water (h).'' They say, "a man is obliged to learn his son an honest and easy trade (i):'' there are some businesses they except against (k), but this of a carpenter is not one; yea, they say, "if a man does not teach his son a trade, it is all one as if he taught him thievery (l).'' Nor did they think it at all inconsistent with learning; for they have a saying (m), that "beautiful is the learning of the law, along with a trade.'' The Jews ought not to have flouted Christ with this trade of a carpenter, since, according to them, it was necessary that a carpenter, in some cases, should be a regular priest; as in repairing of the temple, especially the holy of holies. So says Maimonides (n); "there was a trap door, or an open place in the floor of the chamber, open to the holy of holies, that workmen might enter thereby into the holy of holies, when there was a necessity of repairing any thing; and since we make mention of workmen, it may be observed here, when there is need of building in the midst of the temple, great care should be taken, , "that the workman, or carpenter, be a right priest".'' Yea, they expressly say, that the Messiah is one of the four carpenters in Zac 1:20. "And the Lord showed me four carpenters"; they ask (o), ""who are the four carpenters?" Says R. Chana bar Bizna, says R. Simeon the saint, Messiah the son of David, Messiah the son of Joseph, and Elijah, and a priest of righteousness.'' This is with some variation elsewhere expressed thus (p), ""and the Lord showed me four carpenters"; and these are they, Elijah, and the king Messiah, and Melchizedek and the anointed for war.'' And one of their commentators (q) on the same text says, "our Rabbins of blessed memory, explain this verse of the days of the Messiah;'' and then cites the above passage out of the Talmud; and another (r) refers unto it; See Gill on Mat 13:55. The inhabitants of Nazareth go on, in order to reproach Jesus, calling him the son of Mary; a poor woman of their town, and perhaps now a widow, since no mention is made of Joseph: the brother of James and Joses, and of Juda and Simon? who were all of them the sons of Alphaeus or Cleophas, who was himself brother, or his wife sister, to Joseph or Mary; so that Christ was the near kinsman of these his sons: and it was usual with the Jews to call such an one a brother, and even indeed a more distant relation. The Vulgate Latin, and Ethiopic versions, instead of Joses, read Joseph: and are not sisters here with us? And they were offended at him: either at the manner he came by his wisdom, with which he delivered such doctrine he did; and by his power, through which he wrought his mighty works, or miracles; they suspecting he came by them in an unlawful way, through familiarity with the devil, which they sometimes charged him with having: or at the meanness of his trade and employment; they could by no means think of him as the Messiah, who made so contemptible a figure, and was brought up in such a low way of life; and the rather, since one of their kings in common, was not be a mechanic, or at least of any mean occupation: of their canons runs thus (s); "they do not appoint to be a king, or an high priest, one that has been a butcher, or a barber, or a bath keeper, or a tanner; not because they were unfit, but because their business was mean, and the people would always despise them.'' Other trades are elsewhere (t) mentioned, from among whom a king, or an high priest, were never taken; as founders, combers, borers of handmills, druggists, weavers, notaries, fullers, a letter of blood, or a surgeon, &c. particularly such as related to women's business. Now, as it was not usual to choose any one to be a king that wrought at a trade, they could not bear that the king Messiah should be of one; and because Jesus was, they were offended at him, and rejected him as the Messiah. Or they were offended at the meanness of his extraction and descent, his father, and mother, and brethren, and sisters, being all persons in low circumstances of life; whereas they expected the Messiah would be born and brought up as a temporal prince, in great grandeur and splendour; See Gill on Mat 13:55, Mat 13:56, Mat 13:57. (z) Pirke Abot, c. 4. sect. 11. T. Bab. Yebamot, fol. 104. 2. Cetubot, fol. 34. 1. & 58. 2. Bava Kama, fol. 71. 1. (a) T. Bab. Avoda Zara, fol. 24. 1. Sanhedrin, fol. 96. 1. Bava Bathra, fol. 170. 1. (b) T. Bab. Bava Bathra, fol. 164. 2. (c) T. Bab. Nidda, fol. 24. 2. (d) T. Bab. Beracot, fol. 28. 2. Megilla, fol. 17. 1. & 18. 2. (e) Caphtor, fol. 75. 2. (f) Ganz Tzemach David, par. 1. fol. 30. 1. (g) Maimon. in Pirke Abot, c. 4. sect. 5. (h) Ib. Hilch. Talmud Tora, c. 1. sect. 9. (i) Misn. Kiddush. c. 4. sect. 14. T. Bab. Kiddush. fol. 82. 1. & Beracot, fol. 63. 1. (k) T. Kiddush. ib. (l) Ib. fol. 30. 2. (m) Pirke Abot, c. 2. sect. 9. (n) In Misn. Middot, c. 4. sect. 5. (o) T. Bab. Succa. (p) Shirhashirim Rabba, fol. 11. 4. (q) R. David Kimchi in Zech. i. 20. (r) R. Sol. Jarchi in ib. (s) Maimon. Hilch. Melachim, c. 1, sect. 6. (t) T. Bab. Kiddushin, fol. 82. 1.
Tyndale Open Study Notes
6:3-4 The residents of Nazareth thought of Jesus only as a carpenter (literally craftsman). • He’s just a carpenter, the son of Mary: One expects “son of Joseph”; this phrasing probably indicates that Joseph had died by this time. • brother . . . his sisters: See study note on 3:31-35. • They were deeply offended: They thought Jesus was claiming to be someone he could not possibly be.
Mark 6:3
The Rejection at Nazareth
2When the Sabbath came, He began to teach in the synagogue, and many who heard Him were astonished. “Where did this man get these ideas?” they asked. “What is this wisdom He has been given? And how can He perform such miracles? 3Isn’t this the carpenter, the son of Mary and the brother of James, Joses, Judas, and Simon? Aren’t His sisters here with us as well?” And they took offense at Him.
- Scripture
- Sermons
- Commentary
Help Wanted: A Carpenter
By Warren Wiersbe5.6K44:04MRK 6:3In this sermon, the preacher discusses the importance of understanding three basic facts in life. The first fact is that Jesus Christ is the carpenter, who has a plan for our lives. The second fact is that Satan is the destroyer, who tries to tear things down. The preacher emphasizes that Jesus didn't just send us to make converts, but to make disciples, and it is our responsibility to teach and build others up. The sermon concludes with a call to examine our own salvation and to become builders by embodying love, as mentioned in 1 Corinthians 8.
The Two Mysteries - the Mystery of Church
By Zac Poonen2.2K57:08MysteryMAT 6:33MRK 6:3LUK 2:7JHN 3:16JHN 6:381CO 12:12PHP 2:5In this sermon, the speaker emphasizes the importance of understanding Jesus' purpose on earth and how it relates to the calling of the church. He highlights the significance of money and how it should not be a focus for church leaders. The speaker shares his personal experience of serving in his church for 27 years without taking any money from it, and how their workers in India follow the same principle. He also mentions the growth of their churches in India by pushing people to rely on Christ rather than on themselves. The sermon concludes by stating that our calling as the spiritual body of Christ is similar to Jesus' calling when he came to earth, and the speaker presents John 6:38 as a verse that summarizes Jesus' ministry.
God Bless the Small - Part 1
By Vance Havner2.0K23:50FaithPSA 119:126MAT 3:2MAT 4:17MRK 6:3ACT 2:38ACT 17:30REV 2:5The sermon transcript discusses the importance of having a sense of expectancy in the church. The preacher emphasizes the need to believe that God can and will work in people's lives. He also highlights the need for repentance and turning away from sin in order to experience true revival. The sermon challenges the status quo and calls for a deeper commitment to God and a cleansing of the church.
Jesus - Our Forerunner
By Zac Poonen1.9K1:28:13JesusMAT 6:33MRK 6:3LUK 4:22HEB 2:17In this sermon, the speaker uses the analogy of a millionaire living in a slum to illustrate how Jesus chose to live among us and teach us how to live with limited resources. The speaker emphasizes the importance of using our time wisely and not wasting it on useless activities like watching television. He encourages listeners to find relaxation and joy in singing songs of love to Jesus. The speaker also highlights the need to make daily decisions that align with God's will and to confront and address any wrongdoing in a righteous manner, just as Jesus did when he cleansed the temple.
Habitation or Visitation?
By David Ravenhill1.2K1:02:30Presence of GodGEN 22:1PSA 68:19LAM 3:22MRK 6:3ROM 1:211CO 10:311TH 5:18In this sermon, the speaker begins by discussing the significance of the earthly tabernacle as a representation of God's dwelling place throughout eternity. He then uses the analogy of visiting someone's home to illustrate how we can learn about a person by observing their living space. The speaker describes a hypothetical scenario of visiting a friend's house and being able to discern details about their family and lifestyle. Drawing from this analogy, the speaker transitions to Revelation chapter 4, where he explores the concept of entering into God's house. He emphasizes that this chapter provides profound insights into the nature and character of God.
About My Father's Business
By Steve Gallagher80646:12PSA 119:97MRK 6:3LUK 2:40JHN 9:4JHN 20:9PHP 2:8HEB 5:8This sermon delves into the childhood and developing years of Jesus, focusing on his upbringing in Nazareth, his early education in Scripture, and a significant incident in the temple at the age of 12. It highlights Jesus' humility, wisdom, and obedience to God's will, emphasizing the urgency and faith with which he approached his earthly mission. The sermon draws parallels between Jesus and other biblical figures like Moses, David, and Paul, showcasing Jesus as the perfect embodiment of meekness, passion for God, and a crucified life.
God's Workmanship - Mark 6:3
By Bernard Fell0PSA 139:14MRK 6:3EPH 2:102TI 3:16HEB 12:6Bernard Fell preaches about Jesus, the Carpenter of Nazareth, highlighting His wisdom, mighty works, and sovereignty as the Healer and Controller of all things. Despite His divine nature, Jesus humbly toiled in a shop, showcasing perfect workmanship and skillfulness. Just like a joiner's shop, the world is where Jesus continues to work in our lives, shaping us for His purposes with care and discipline, enhancing our character through life's storms.
Unselfishness
By John Nelson Darby0UnselfishnessChrist-like LovePSA 49:18MAT 20:28MRK 6:3PHP 2:3John Nelson Darby emphasizes the profound unselfishness of Christ, noting that every action of Jesus was directed towards serving others rather than Himself. He contrasts this with the world's principle of self-seeking, where individuals pursue their own interests and pleasures, often at the expense of true moral motives. Darby argues that even those who appear moral or philanthropic are often driven by selfish motives, lacking the genuine love and compassion that characterized Christ's life. He challenges Christians to embody the selfless nature of Christ, who tirelessly served others despite His own needs and hardships. Ultimately, Darby warns that if one's life does not reflect the unselfishness of Christ, they are not truly following Him.
Jesus the Seed of the Woman
By Horatius Bonar0The Humanity of ChristRedemptionGEN 3:15ISA 53:3MAT 1:1MAT 1:16MRK 6:3LUK 3:23JHN 1:14ROM 1:3GAL 3:28HEB 2:14Horatius Bonar emphasizes the significance of Jesus as the Seed of the Woman, highlighting His dual nature as both fully human and fully divine. He traces Jesus' ancestry, showing His connections to humanity through a lineage that includes both Jews and Gentiles, the royal and the lowly, the holy and the imperfect. Bonar illustrates that Jesus' genealogy reflects God's plan for salvation, encompassing all nations and all types of people, thus making Him the Savior for everyone. He concludes that Jesus, being both man and God, is uniquely qualified to redeem humanity, sympathize with our struggles, and fulfill the divine purpose of salvation.
The Brethren of Our Lord
By Andrew Bonar0Transformation through ChristFaith in FamilyMAT 19:30MRK 6:3LUK 13:30JHN 7:5ACT 15:13ROM 10:11TI 2:1JAS 1:52PE 3:9JUD 1:1Andrew Bonar reflects on the lack of belief from Jesus' own brethren, highlighting the emotional burden this placed on Christ during His ministry. He emphasizes the importance of family support in faith and the guilt that comes from not acknowledging the truth of Christ, especially for those who have unsaved family members. Bonar notes that after Christ's resurrection, there was a significant change in the hearts of His brethren, leading to their eventual faith and service in the early church. He encourages believers to pray fervently for their unsaved loved ones, as transformation can happen even in the most unlikely circumstances. The sermon serves as a reminder to turn to Christ without delay, as the opportunity for change is often in this lifetime.
Jude
By Peter Hammond0MAT 13:55MRK 6:3Peter Hammond preaches on the book of Jude, written by Jude, the brother of James and half-brother of Jesus. The sermon emphasizes the stern warning in Jude, challenging believers to stand firm in the faith, resist false teachers, and contend earnestly for the Gospel. Hammond highlights the importance of identifying and confronting false prophets who defile the Gospel, deny the Lordship of Christ, and lead others astray. The sermon stresses the seriousness of sin and apostasy, drawing parallels to divine judgments in history and warning of the impending judgment on false teachers and mockers.
- Adam Clarke
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Is not this the carpenter - Among the ancient Jews, every father was bound to do four things for his son. 1. To circumcise him. 2. To redeem him. 3. To teach him the law. 4. To teach him a trade. And this was founded on the following just maxim: "He who teaches not his son to do some work, is as if he taught him robbery!" It is therefore likely that Joseph brought up our Lord to his own trade. Joses - Several good MSS. read Ιωσητος, Joset, and one, with several versions, reads Joseph.
John Gill Bible Commentary
Is not this the carpenter?.... Some copies read, "the carpenter's son", as in Mat 13:55 and so the Arabic and Ethiopic versions; but all the ancient copies, Vulgate Latin, Syriac, and Persic versions, read "the carpenter": such may Christ be reasonably thought to be, since his father was; and which business he might follow, partly through the meanness and poverty of his parents; and partly that he might set an example of industry and diligence; and chiefly to bear that part of the first Adam's curse, which was to eat his bread with the sweat of his brow: nor ought this to have been objected to him by the Jews, with whom it was usual for their greatest doctors and Rabbins to be of some trade or secular employment; so R. Jochanan was a shoemaker (z) R. Isaac was a blacksmith (a), R. Juda was a tailor (b), Abba Saul and R. Jochanan, were undertakers for funerals (c); R. Simeon was a seller of cotton (d), R. Nehemiah was a ditcher (e), R. Jose bar Chelphetha was a skinner (f); and others of them were of other trades, and some exceeding mean: the famous R. Hillell was a hewer of wood, and Carna, a judge in Israel, was a drawer of water (g); and so Maimonides says, "the great wise men of Israel were some of them hewers of wood and drawers of water (h).'' They say, "a man is obliged to learn his son an honest and easy trade (i):'' there are some businesses they except against (k), but this of a carpenter is not one; yea, they say, "if a man does not teach his son a trade, it is all one as if he taught him thievery (l).'' Nor did they think it at all inconsistent with learning; for they have a saying (m), that "beautiful is the learning of the law, along with a trade.'' The Jews ought not to have flouted Christ with this trade of a carpenter, since, according to them, it was necessary that a carpenter, in some cases, should be a regular priest; as in repairing of the temple, especially the holy of holies. So says Maimonides (n); "there was a trap door, or an open place in the floor of the chamber, open to the holy of holies, that workmen might enter thereby into the holy of holies, when there was a necessity of repairing any thing; and since we make mention of workmen, it may be observed here, when there is need of building in the midst of the temple, great care should be taken, , "that the workman, or carpenter, be a right priest".'' Yea, they expressly say, that the Messiah is one of the four carpenters in Zac 1:20. "And the Lord showed me four carpenters"; they ask (o), ""who are the four carpenters?" Says R. Chana bar Bizna, says R. Simeon the saint, Messiah the son of David, Messiah the son of Joseph, and Elijah, and a priest of righteousness.'' This is with some variation elsewhere expressed thus (p), ""and the Lord showed me four carpenters"; and these are they, Elijah, and the king Messiah, and Melchizedek and the anointed for war.'' And one of their commentators (q) on the same text says, "our Rabbins of blessed memory, explain this verse of the days of the Messiah;'' and then cites the above passage out of the Talmud; and another (r) refers unto it; See Gill on Mat 13:55. The inhabitants of Nazareth go on, in order to reproach Jesus, calling him the son of Mary; a poor woman of their town, and perhaps now a widow, since no mention is made of Joseph: the brother of James and Joses, and of Juda and Simon? who were all of them the sons of Alphaeus or Cleophas, who was himself brother, or his wife sister, to Joseph or Mary; so that Christ was the near kinsman of these his sons: and it was usual with the Jews to call such an one a brother, and even indeed a more distant relation. The Vulgate Latin, and Ethiopic versions, instead of Joses, read Joseph: and are not sisters here with us? And they were offended at him: either at the manner he came by his wisdom, with which he delivered such doctrine he did; and by his power, through which he wrought his mighty works, or miracles; they suspecting he came by them in an unlawful way, through familiarity with the devil, which they sometimes charged him with having: or at the meanness of his trade and employment; they could by no means think of him as the Messiah, who made so contemptible a figure, and was brought up in such a low way of life; and the rather, since one of their kings in common, was not be a mechanic, or at least of any mean occupation: of their canons runs thus (s); "they do not appoint to be a king, or an high priest, one that has been a butcher, or a barber, or a bath keeper, or a tanner; not because they were unfit, but because their business was mean, and the people would always despise them.'' Other trades are elsewhere (t) mentioned, from among whom a king, or an high priest, were never taken; as founders, combers, borers of handmills, druggists, weavers, notaries, fullers, a letter of blood, or a surgeon, &c. particularly such as related to women's business. Now, as it was not usual to choose any one to be a king that wrought at a trade, they could not bear that the king Messiah should be of one; and because Jesus was, they were offended at him, and rejected him as the Messiah. Or they were offended at the meanness of his extraction and descent, his father, and mother, and brethren, and sisters, being all persons in low circumstances of life; whereas they expected the Messiah would be born and brought up as a temporal prince, in great grandeur and splendour; See Gill on Mat 13:55, Mat 13:56, Mat 13:57. (z) Pirke Abot, c. 4. sect. 11. T. Bab. Yebamot, fol. 104. 2. Cetubot, fol. 34. 1. & 58. 2. Bava Kama, fol. 71. 1. (a) T. Bab. Avoda Zara, fol. 24. 1. Sanhedrin, fol. 96. 1. Bava Bathra, fol. 170. 1. (b) T. Bab. Bava Bathra, fol. 164. 2. (c) T. Bab. Nidda, fol. 24. 2. (d) T. Bab. Beracot, fol. 28. 2. Megilla, fol. 17. 1. & 18. 2. (e) Caphtor, fol. 75. 2. (f) Ganz Tzemach David, par. 1. fol. 30. 1. (g) Maimon. in Pirke Abot, c. 4. sect. 5. (h) Ib. Hilch. Talmud Tora, c. 1. sect. 9. (i) Misn. Kiddush. c. 4. sect. 14. T. Bab. Kiddush. fol. 82. 1. & Beracot, fol. 63. 1. (k) T. Kiddush. ib. (l) Ib. fol. 30. 2. (m) Pirke Abot, c. 2. sect. 9. (n) In Misn. Middot, c. 4. sect. 5. (o) T. Bab. Succa. (p) Shirhashirim Rabba, fol. 11. 4. (q) R. David Kimchi in Zech. i. 20. (r) R. Sol. Jarchi in ib. (s) Maimon. Hilch. Melachim, c. 1, sect. 6. (t) T. Bab. Kiddushin, fol. 82. 1.
Tyndale Open Study Notes
6:3-4 The residents of Nazareth thought of Jesus only as a carpenter (literally craftsman). • He’s just a carpenter, the son of Mary: One expects “son of Joseph”; this phrasing probably indicates that Joseph had died by this time. • brother . . . his sisters: See study note on 3:31-35. • They were deeply offended: They thought Jesus was claiming to be someone he could not possibly be.