For Jesus himself testified, that a prophet hath no honour in his own country.

For Jesus himself gave testimony that a prophet hath no honour in his own country.

for Jesus himself bore witness that a prophet has no honour in his own country.

for Jesus himself testified that a prophet in his own country shall not have honour;

though Jesus Himself declared that a Prophet has no honour in his own country.

For Jesus himself said that a prophet has no honour in the country of his birth.

For Jesus himself offered testimony that a Prophet has no honor in his own country.

for he himself declared that 'a prophet is not honored in his own country.'

For Jesus himself testified. The apparent contradiction which strikes us here at first sight, has given rise to various interpretations. There is an excess of subtlety in the explanation given by Augustine, that Christ was without honor among his own countrymen, because he had done more good among the Samaritans in two days only than he had done, in a long time, among the Galileans; and because, without miracles, he gained more disciples in Samaria than a great number of miracles had gained him in Galilee. Nor am I satisfied with the view of Chrysostom, who understands Christ's country to be Capernaum, because he dwelt there more frequently than in any other place. I rather agree with Cyril, who says that he left the city of Nazareth, and departed into a different part of Galilee; for the other three Evangelists mention Nazareth, when they relate this testimony of Christ. The meaning might indeed be that, while the time of full manifestation was not yet come, he chose to remain concealed in his native country, as in a more obscure retreat. Some, too, explain it to mean, that he remained two days in Samaria, because there was no reason why he should hasten to go to a place where contempt awaited him. Others think that he went straight to Nazareth, and immediately left it; but, as John relates nothing of this sort, I do not venture to yield to that conjecture. A more correct view of it is, that when he saw himself despised in his native city Nazareth, he rather withdrew to another place. And, therefore, it immediately follows (verse 46) that he came into the town of Cana. What is next added -- that the Galileans received him -- was a token of reverence, not of contempt. A Prophet hath no honour in his own country. I have no doubt that this saying was common, and had passed into a proverb; [1] and we know that proverbs are intended to be a graceful expression of what commonly and most frequently (epi to poli) happens. In such cases, therefore, it is not necessary that we should rigidly demand uniform accuracy, as if what is stated in a proverb were always true. It is certain that prophets are usually more admired elsewhere than in their own country. Sometimes, too, it may happen, and in reality does happen, that a prophet is not less honored by his countrymen than by strangers; but the proverb states what is common and ordinary, that prophets receive honor more readily in any other place than among their own countrymen. Now this proverb, and the meaning of it, may have a twofold origin; for it is a universal fault, that those whom we have heard crying in the cradle, and whom we have seen acting foolishly in their boyhood, are despised by us throughout their whole life, as if they had made no progress, since they were boys. To this is added another evil -- envy, which prevails more among acquaintances. But I think it probable that the proverb arose from this circumstance, that Prophets were so ill-treated by their own nation; for good and holy men, when they perceived that there was in Judea so great ingratitude towards God, so great contempt of his word, so great obstinacy, might justly utter this complaint, that nowhere are the Prophets of God less honored than in their own country. If the former meaning be preferred, the name Prophet must be understood generally to denote any teacher, as Paul calls Epimenides a prophet of the Cretians, (Titus 1:12.)

Footnotes

1 - "Commune, et qui etoit passee en proverbe."

For Jesus himself testified - See the notes at Matthew 13:57. The connection of this verse with the preceding may be thus explained: "Jesus went to Galilee, but not to Nazareth, for he testified," etc. Or, "Jesus went to Galilee, 'although' he had said that a prophet had no honor in his own country; yet, because he foreknew that the Galileans would many of them believe on him, he went at this time."

Jesus himself testified - He bore testimony to the general truth of the following proverb. See on Matthew 13:57 (note).

For Jesus himself testified,.... Matthew 13:57;
that a prophet hath no honour in his own country: all the Oriental versions read, "in his own city"; that is, Nazareth: for these words must not be understood as a reason why Christ left Judea, and went into Galilee, because he had no honour in Judea, in which was Bethlehem, the place of his nativity; but are a reason why, when he came into Galilee, he did not go to Nazareth, his own city, where he was educated, and had been brought up, and had lived the greatest part of his life, because they treated him with great disrespect and contempt; See Gill on Matthew 13:57.

For Jesus testified, &c.--This verse had occasioned much discussion. For it seems strange, if "His own country" here means Nazareth, which was in Galilee, that it should be said He came to Galilee because in one of its towns He expected no good reception. But all will be simple and natural if we fill up the statement thus: "He went into the region of Galilee, but not, as might have been expected, to that part of it called 'His own country,' Nazareth (see Mark 6:4; Luke 4:24), for He acted on the maxim which He oft repeated, that 'a prophet,'" &c.

Matthew 13:57.