Would you carry the label, Nazarene? For some, it is just one of the more obscure labels for Jesus or His followers. Actually, it should prompt us to consider the One who invested the label with such profound significance.
Matthew’s infancy narrative ends with Joseph taking Mary and Jesus back to Nazareth, “so that what was spoken by the prophets might be fulfilled, that he would be called a Nazarene.” (Matthew 2:19-23) Is this a low-key transition to the rest of the Gospel, or is it a fitting climax for the whole birth narrative?
Moving Back To Nazareth
Joseph’s flight to Egypt was short-lived. The tyrant Herod died shortly after the massacre in Bethlehem. So God directed Joseph back to the land, specifically to Nazareth. Joseph knew of the challenges facing the family in the town that thought it knew Joseph and Mary all too well.
How could Joseph rebuild his business when everyone doubted his word on the circumstances surrounding Jesus’ conception? How would Mary face the comments as she returned, ‘the virgin’ with her baby boy?
Perhaps Joseph planned a fresh start in Bethlehem, but Herod’s replacement made that difficult. Maybe Galilee made sense after all. Still, it took divine direction for Joseph to go back to Nazareth.
Joseph was directed to Israel, the land of the Jews. Then he was directed to Galilee. Still Jewish territory, but Galilee had a high number of Gentiles and was scorned by the ‘better Jews’ of Judea. This Messiah was not just for the Jews, but for the Gentiles too. In fact, by growing up in Nazareth, we will see that He was for all of us.
The Place of No Good Thing: Nazareth
Matthew mentions Nazareth three more times. After a passing reference in 4:13-16, then comes 21:11. Jesus’ triumphal entry so stirred Jerusalem that the locals asked the crowds who He was. The visiting Galilean crowds replied that this was the prophet Jesus, from Nazareth. Probably not what the locals wanted to hear!
Finally, in 26:71, Peter was in the courtyard of Annas’ house when he was identified as an accomplice of Jesus of Nazareth. Was there venom in that label? Probably, since Peter was again confronted due to his Galilean accent. To be from Nazareth was not a positive thing in Judea. In fact, it was not a good thing, even in Galilee!
Nazareth was five miles from Sepphoris, the strongest military centre in Galilee. It was on a branch of the great caravan route to Damascus. For traders, soldiers and travellers, Nazareth was just a rest stop on the way to somewhere better.
Essentially, Jesus grew up in Nowhere, Galilee. Was this the next best thing since God’s plan A (Bethlehem) had been thwarted by troublesome Herodian rulers? Not at all. God directed Joseph so that Jesus was brought up in Nazareth. This meant that the Messiah born in Bethlehem would always be called the Nazarene.
The Prophets Fulfilled
Where does the Old Testament say the Messiah will be raised in Nazareth, or be called a Nazarene? Nowhere. Interestingly, Matthew refers to the prophets, plural, when he writes of prophetic fulfillment (2:23). Perhaps several options should be combined to get a composite sense of Matthew’s subtlety here:
Jesus was, perhaps, to be considered a Nazirite (Nazir)—a chosen holy one set apart for God’s service from His mother’s womb.
Furthermore, Jesus was the Messianic ‘branch’ (Neser)—the Davidic branch of Jeremiah 23:5/33:15, who would reign in righteousness; the branch who would be a priest and a king, rebuilding the temple, as in Zechariah 6:12; the branch from Jesse’s stump anticipated in Isaiah 11:1 (part of the great royal Immanuel section).
Maybe we don’t have to choose, perhaps Matthew is making two great themes converge: the deliverer is both priest and king. Perhaps we have come full circle back to the Immanuel prophecy of 1:22-23.
Joseph called His name Jesus in chapter 1, and by the end of chapter 2 Joseph brings Him to Nazareth so that all would call Him a Nazarene. This child, the son of
Abraham, son of David, son of God, is to be known by all people, forever, as the Nazarene!
Actually, was Matthew pointing to a location, rather than a subtlety in the name? After all, every Old Testament citation in Matthew 2 pointed to a location: Bethlehem, an allusion to ‘the nations’, Egypt, Ramah, and now, Nazareth.
Whether it is a reference to his person, or his hometown, the label is stunningly unimpressive. This priest-king is exceedingly lowly.
A Reputation Worth Carrying?
Jesus knew what it was to be poor. He was not sheltered in an ivory tower, protected from the ‘dross of society’. He lived in the midst of it all, and He carried it as His label.
Jesus was a very common name at that time, so He needed an identifier. Who was His Dad? That was complicated. What was His job? Again, not easy. So where was He from? Nazareth became the label typically appended to His name.
We see Nazareth mentioned in Jesus’ childhood (Luke 2:51); as He called His disciples (John 1:45-46) – remember Nathanael’s sarcastic question: ‘can anything good come out of Nazareth?’; as the location of choice for launching his preaching ministry (Luke 4:16).
His subsequent visit to a synagogue in Capernaum sees Him identified as Jesus of Nazareth by an unclean spirit, who also acknowledges that He is the Holy One of God. Jesus accepts the label, but silences the spirit once His heavenly identity is declared (Mark 1:24-25; Luke 4:34-35).
As Jesus headed toward Jerusalem, blind Bartimaeus recognizes the Nazareth label (Mark 10:47; Luke 18:37-38); then it is used in His arrest, (John 18:5); during Jesus’ trial it is used disparagingly of Peter (see also Mark 14:67); and even in His death, Pilate’s inscription reads, “Jesus of Nazareth, the King of the Jews.”
After His resurrection the two disconsolate disciples on the road to Emmaus refer to Jesus as being ‘of Nazareth’ (Luke 24:19). Fair enough, their hopes had been dashed.
But even the angel in the tomb used the label! Surely an angel sent from God could come up with something better!? (Mark 16:6)
Even after His ascension Jesus continues to bear the lowly label ‘of Nazareth.’ Peter’s Pentecost sermon climaxes with Jesus as Lord and Christ, but it launches with Jesus of Nazareth (Acts 2:22).
The lame man is healed, not in the name of the risen and ascended Christ, but in the name of Jesus of Nazareth (Acts 3:6; 4:10). Stephen’s accusers use the label (Acts 6:14). Peter tells Gentiles that God anointed and was with the Nazarene (Acts 10:38).
Then we discover that Jesus used the label of Himself when He appeared to Paul at His conversion (Acts 22:8)! This had been the name opposed by Paul in his days of Christian persecution (Acts 26:9), and indeed even Jesus’ followers bore the disparaging label (Acts 24:5).
God was with this Jesus of Nazareth. And in His willingness to carry this label in ministry up north and down south, in His arrest, His crucifixion, His resurrection and even in His ascension, this Jesus of Nazareth was most assuredly ‘with us.’
Immanuel, God with us. Not just near us, in some nice palace somewhere. But with us, like ‘in Nazareth’ with us. Jesus of Nowhere, Galilee. He came to be with us, so that He could be for us. And He is forever with us, for He still carries the lowliest of labels. It was all part of God’s plan, that He should be called a Nazarene.
Adapted from Pleased to Dwell: A Biblical Introduction to the Incarnation, by Peter Mead (Christian Focus, September 2014). To get a copy of the book, please click here if you are in the UK, and click here if you are in the USA. [Used with permission from Christian Focus.]