Mark 6:1-6 · Bible study
Mark 6:1-6 Commentary: The Carpenter's Unwelcome Return
Greek · 10 what the commentators say
Meaning in one sentence
Why did Jesus return to Nazareth, knowing he would be rejected? A study on grace, familiarity, and the barrier of unbelief in Mark 6:1-6.
Research Summary
- Meaning: Jesus returns to his hometown, is rejected by familiarity, and his power is limited by their unbelief.
- Key words: Carpenter (G5045 tektōn), Offended (G4624 skandalizō), Mighty works (G1411 dunamis), Unbelief (G0570 apistia).
- Main debate: Was Jesus unable to perform miracles because of their unbelief, or because he chose not to, given their hardness?
- Theological theme: The offense of the incarnation, the Word made flesh among ordinary folk, hidden in humility.
- Best use: Preaching on rejection, unbelief, and the grace that continues to move forward despite closed doors.
Translation Comparison
BSB Berean Standard Bible 2020
1Jesus went on from there and came to His hometown, accompanied by His disciples.
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.
4Then Jesus said to them, “Only in his hometown, among his relatives, and in his own household is a prophet without honor.”
5So He could not perform any miracles there, except to lay His hands on a few of the sick and heal them.
6And He was amazed at their unbelief. And He went around from village to village, teaching the people.
WEB World English Bible 2000
1He went out from there. He came into his own country, and his disciples followed him.
2When the Sabbath had come, he began to teach in the synagogue, and many hearing him were astonished, saying, “Where did this man get these things?” and, “What is the wisdom that is given to this man, that such mighty works come about by his hands?
3Isn’t this the carpenter, the son of Mary and brother of James, Joses, Judah, and Simon? Aren’t his sisters here with us?” So they were offended at him.
4Jesus said to them, “A prophet is not without honor, except in his own country, and among his own relatives, and in his own house.”
5He could do no mighty work there, except that he laid his hands on a few sick people and healed them.
6He marveled because of their unbelief. He went around the villages teaching.
KJV King James Version 1769
1And he went out from thence, and came into his own country; and his disciples follow him.
2And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands?
3Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him.
4But Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house.
5And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them.
6And he marvelled because of their unbelief. And he went round about the villages, teaching.
ASV American Standard Version 1901
1And he went out from thence; and he cometh into his own country; and his disciples follow him.
2And when the sabbath was come, he began to teach in the synagogue: and many hearing him were astonished, saying, Whence hath this man these things? and, What is the wisdom that is given unto this man, and what mean such mighty works wrought by his hands?
3Is not this the carpenter, the son of Mary, and brother of James, and Joses, and Judas, and Simon? and are not his sisters here with us? And they were offended in him.
4And Jesus said unto them, A prophet is not without honor, save in his own country, and among his own kin, and in his own house.
5And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them.
6And he marvelled because of their unbelief. And he went round about the villages teaching.
YLT Young's Literal Translation 1898
1And he went forth thence, and came to his own country, and his disciples do follow him,
2and sabbath having come, he began in the synagogue to teach, and many hearing were astonished, saying, `Whence hath this one these things? and what the wisdom that was given to him, that also such mighty works through his hands are done?
3Is not this the carpenter, the son of Mary, and brother of James, and Joses, and Judas, and Simon? and are not his sisters here with us?' --and they were being stumbled at him.
4And Jesus said to them--`A prophet is not without honour, except in his own country, and among his kindred, and in his own house;'
5and he was not able there any mighty work to do, except on a few infirm people having put hands he did heal them ;
6and he wondered because of their unbelief. And he was going round the villages, in a circle, teaching,
Darby Darby Bible 1890
1And he went out thence and came to his own country, and his disciples follow him.
2And when sabbath was come he began to teach in the synagogue, and many hearing were amazed, saying, Whence [has] this [man] these things? and what [is] the wisdom that is given to him, and such works of power are done by his hands?
3Is not this the carpenter, the son of Mary, and brother of James, and Joses, and Judas, and Simon? and are not his sisters here with us? And they were offended in him.
4But Jesus said to them, A prophet is not despised save in his own country, and among [his] kinsmen, and in his own house.
5And he could not do any work of power there, save that laying his hands on a few infirm persons he healed [them].
6And he wondered because of their unbelief. And he went round the villages in a circuit, teaching.
Douay-Rheims Douay-Rheims Bible 1899
1And going out from thence, he went into his own country; and his disciples followed him.
2And when the Sabbath was come, he began to teach in the synagogue: and many hearing him were in admiration at his doctrine, saying: How came this man by all these things? and what wisdom is this that is given to him, and such mighty works as are wrought by his hands?
3Is not this the carpenter, the son of Mary, the brother of James, and Joseph, and Jude, and Simon? are not also his sisters here with us? And they were scandalized in regard of him.
4And Jesus said to them: A prophet is not without honour, but in his own country, and in his own house, and among his own kindred.
5And he could not do any miracles there, only that he cured a few that were sick, laying his hands upon them.
6And he wondered because of their unbelief, and he went through the villages round about teaching.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Mark 6:1
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Jesus' return to Nazareth was an act of patient grace. Matthew Henry notes Jesus had been in danger of his life among them (Luke 4) yet came again, 'so strangely doth he wait to be gracious.' The Cambridge Bible adds this was likely a second, quieter visit after the earlier violent rejection. The townspeople's offense arose from familiarity: they knew him as 'the carpenter' (tektōn), a manual laborer. As Wesley explains, they could not reconcile his wisdom and miracles with his humble origins. Regarding Jesus' inability to perform mighty works, Wesley and Matthew Henry argue it was not a lack of power but a wise restraint: performing miracles where they only increase condemnation would be inconsistent with his goodness. Gill adds that the Hebrew idiom means it was not fitting or he was not willing. All agree his marvel was at their unbelief (apistia), a hardness that blocked what he might have done.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Second visit view: The context in Mark and Matthew differs from Luke 4 in details, suggesting a later, less violent visit. Lange and Cambridge Bible support this.
- Single visit view: Some harmonizers equate all three accounts, noting that both Mark and Matthew include the 'carpenter' detail, while Luke focuses on the reading of Isaiah.
- Power limitation view: Wesley and Matthew Henry argue Jesus 'could not' because he chose not to, consistent with his wisdom and goodness. Verse 5 and Matthew 13:58 are key texts.
What is clear: Jesus was rejected by those who knew him best, and their unbelief was the direct obstacle to the full display of his miraculous power.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Second visit to Nazareth | Most scholars agree this is a later visit than the one recorded in Luke 4, occurring after Jesus had an established ministry and after earlier rejection. | Some harmonizers try to combine Mark 6 with Luke 4 as the same event; Lange and the Cambridge Bible argue for a separate, quieter second visit. |
| Identity of Jesus' 'brothers and sisters' | They are close family members known to the community. | Catholic tradition interprets these as cousins or step-siblings from Joseph's previous marriage; Protestant and Orthodox traditions typically see them as children of Mary and Joseph born after Jesus. |
| Why Jesus could do no mighty work | Their unbelief was the key factor that prevented widespread miracles. | Some (Wesley, Matthew Henry) argue it was a wise restraint: working miracles where they would only increase condemnation was inconsistent with his goodness. Others (Gill) note the Hebrew idiom that it was not 'fitting' for him to do so. A minority hold that unbelief literally limited Jesus' power. |
| Jesus' marvel at unbelief | The text clearly states Jesus marveled (G2296 <em>ethaumazen</em>), indicating genuine surprise at their hardness. | Some see this as a human response revealing the limitations of his human knowledge (kenotic theology); others regard it as a rhetorical expression that does not imply ignorance. |
Historical & Cultural Context
Nazareth was a small, obscure village. Matthew 2:23 calls it a 'city,' but it was large enough to have a synagogue (Luke 4:16). Jewish custom required every father to teach his son a trade, based on the maxim 'he who teaches not his son to do some work, teaches him to be a thief' (Clarke). So Jesus learned carpentry from Joseph. The Greek tektōn (G5045) means more than woodworker; it also applies to builder or craftsman, likely involving stone and wood. In a culture where teachers were usually rabbis with formal training, a manual laborer teaching in the synagogue shocked the townspeople. Their question, 'Where did this man get these things?' reflects social class prejudice.
This was Jesus's second visit to Nazareth. Luke 4 records an earlier trip when a violent mob tried to throw him off a cliff. Lange argues Mark 6 and Matthew 13 record a later, transitional visit, Jesus came quietly with his disciples after the Galilean Pharisees had plotted to kill him. Jesus entered the synagogue on the Sabbath as usual and began to teach, following the pattern of his Galilean ministry (Matthew 4:23). The terms for 'mighty works' (G1411, dunamis) and 'wonders' stress the divine power behind his miracles. The offense was so strong that the verb eskandalizonto (G4624) is in the imperfect passive: they were being made to stumble, a continuous action. Jesus responds with a proverb about a prophet being dishonored in his hometown, among his relatives, and in his own household, an escalation of the familiar saying recorded in Luke 4:24. That he adds 'relatives' and 'household' may indicate that some of his own family were among the skeptics.
Textual Notes
The consulted sources note minor textual variants. Clarke mentions several early manuscripts read 'the carpenter's son' instead of 'the carpenter' in verse 3, and the Vulgate and Itala add 'at his doctrine' to verse 2. These variations do not significantly alter the meaning. The core narrative is well established across manuscript traditions.
Reception History
Throughout church history, this passage has been used to highlight Jesus' full humanity and humble origins. The image of Jesus as a carpenter has been a powerful symbol in art and devotion, emphasizing that God worked with his hands. The account has also been central in discussions about the nature of Jesus' siblings, particularly in debates over Mary's perpetual virginity. In preaching, the passage often serves as a caution against familiarity breeding contempt for Christ and as a comfort for those experiencing rejection from their own people. The phrase 'a prophet is not without honor except in his own country' has passed into common speech as a proverb about the difficulty of being recognized close to home.
Preaching This Verse
Three-Point Outline
- The Familiarity That Breeds Contempt, The people know Jesus as 'the carpenter.' They cannot see past his ordinary past. Their knowledge of his family becomes a barrier to faith.
- The Power That Is Limited by Unbelief, Jesus 'could do no mighty work there.' Not because his power failed, but because their closed hearts made it impossible for him to act in the way he desired.
- The Mission That Moves On, Jesus marvels at their unbelief and then leaves, teaching the surrounding villages. He does not force himself on those who reject him, but he does not abandon his mission.
Five-Point Outline
- A gracious return, Jesus came back to Nazareth despite previous violence (Luke 4:29). He offers another chance.
- Stunning words and works, The people are astonished at his wisdom and miracles. They cannot deny the evidence.
- Resistance rooted in familiarity, 'Isn't this the carpenter?' They reduce his identity to a trade and family connections.
- The prophet’s fate, Jesus states the proverb: honor everywhere except at home. He is not surprised, but he is grieved.
- Limited by unbelief, He heals a few sick people but works no great wonders. Their lack of trust becomes a lid on his activity.
Illustration Hooks
- A skilled professional returns to their hometown reunion and no one takes them seriously because they still remember the teenager who got into trouble.
- A church where long-time members are bored with the gospel, having 'heard it all before.' They miss fresh work because they assume they know how God operates.
- A parent whose adult child gives wise advice that is dismissed because the child is 'still just a kid.'
Questions Your Congregation Is Asking
- Why doesn’t God do more miracles in my life or church?
- How can I keep from becoming so familiar with Jesus that I stop being amazed?
- What do I do when I feel rejected by the people who should know me best?
Leading a Discussion
Jesus returns to his hometown, not to prove a point, but to give Nazareth one more chance. Their response reveals a universal tendency: we judge by appearances. This story forces us to ask: have we let familiarity block our ability to see Jesus for who he truly is?
Discussion Questions
- What do the people of Nazareth say about Jesus in verses 2-3? List their questions.
- Why does knowing Jesus as 'the carpenter' cause them to stumble? What assumptions are they making?
- How does Jesus respond to their rejection? What does his proverb reveal about his understanding of his own mission?
- Verse 5 says Jesus 'could do no mighty work there.' How do you understand that limitation? Did his power depend on their faith?
- Jesus 'marveled because of their unbelief.' What does his surprise tell us about the nature of unbelief?
- Where in your life might you be too familiar with Jesus or the church to expect anything new?
- What can this passage teach us about handling the pain of being rejected by those closest to us?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Matthew 2:23 | and came and lived in a city called Nazareth; that it might be fulfilled which was spoken through the prophets that he will be called a Nazarene. |
| Matthew 13:4 | As he sowed, some seeds fell by the roadside, and the birds came and devoured them. |
| Matthew 13:54 | Coming into his own country, he taught them in their synagogue, so that they were astonished and said, “Where did this man get this wisdom and these mighty works? |
| Matthew 13:58 | He didn’t do many mighty works there because of their unbelief. |
| Luke 4:16 | He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. |
| Luke 4:30 | But he, passing through the middle of them, went his way. |
| Matthew 4:23 | Jesus went about in all Galilee, teaching in their synagogues, preaching the Good News of the Kingdom, and healing every disease and every sickness among the people. |
| Matthew 7:28 | When Jesus had finished saying these things, the multitudes were astonished at his teaching, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke draws attention to the ancient Jewish custom requiring every father to teach his son a trade, based on the maxim that failing to do so is like teaching theft. He suggests that Joseph likely raised Jesus to the same trade of carpentry, making Jesus' humble upbringing a point of specific cultural significance.
Barnes' Notes on the Bible Protestant 1832
Barnes offers no direct comment on this verse. He simply directs the reader to his notes on Matthew 13:54-58, where he has already discussed the same kind of situation.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary highlights the four distinct Greek terms the Gospels use for Jesus's miracles: wonders, signs, powers, and works. Each term carries a different emphasis, from the astonishment of the beholder to the credentials of God's presence and the cause behind the effect. This careful word study is the writer's central contribution.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that the Nazarenes stumbled over Jesus being a carpenter, yet Jewish tradition honored trades and even rabbis worked at them. He argues Jesus “could do no mighty work” not from lack of power, but because their unbelief made it unfitting; he healed only the few who had faith.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB provides a structural overview rather than a verse-by-verse explanation, directing the reader to parallel passages in Matthew and Luke for fuller commentary. The distinctive approach treats Mark's account as part of a unified Gospel record, linked to the same events in the other Synoptics.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights Christ's patient grace in returning to Nazareth, where he had nearly been killed, still seeking the salvation of those who rejected him. The people's contempt, based on their familiarity with his humble origins, stands as the tragic cause for why few miracles were done there.
Vincent's Word Studies Evangelical 1887
Vincent notes that "mighty works" are literally "powers" -- outcomings of God's power at work on earth, the same "powers of the world to come." He also observes that "sick" means constitutional weakness, not a temporary ailment. His remark on "the carpenter" is the only glimpse of Christ's first thirty years.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley explains that Jesus could not perform miracles in his hometown not due to a lack of power, but because his wisdom and goodness prevented it. His countrymen were determined to reject him, so further evidence would only increase their condemnation. Jesus marveled as a man, not as God.