Rejection of Jesus

{{short description|Historical rejection of Jesus}} {{About|historical rejection of Jesus, both in and outside the [[New Testament]]|people who have renounced Christianity|Apostasy in Christianity}}

There are a number of episodes in the [[New Testament]] in which [[Jesus in Christianity|Jesus]] was [[social rejection|rejected]]. Jesus is rejected in [[Judaism]] as a failed Jewish [[messiah claimant]] and a [[false prophet]] by [[Messianic Judaism|most]] denominations of [[Judaism]].

==New Testament== ===Hometown rejection=== {{See also|Mark 6|Pauline Christianity|Paul the Apostle and Judaism}} In the sixth chapter of the [[Gospel of Mark]] there is an account of a visit by Jesus to his hometown together with his followers. On the [[Biblical Sabbath|Sabbath]], he enters a [[synagogue]] and begins to teach. The account says that many who heard him were "astounded", and offended, and they asked him "is this not the carpenter, the son of Mary?" It adds that he could do no "deeds of power there" except to heal a few sick people. Amazed at the community's lack of belief in him, Jesus observes that "Prophets are not without honour, except in their hometown, and among their own kin, and in their own house." ([https://www.biblegateway.com/passage/?search=Mark%206:1-6 Mark 6:1-6])

As ancient biographies could display flexibility when reporting events, the account in the [[Gospel of Matthew]] differs by having those in the synagogue describe Jesus as the "son of the carpenter" and stating that he could not do many deeds of power (rather than none).<ref name="Harrington2010">{{cite book|author=Daniel J. Harrington|title=Meeting St. Matthew Today|url=https://books.google.com/books?id=baGiJHsZ8E0C&pg=PT46|date=1 October 2010|publisher=Loyola Press|isbn=978-0-8294-3104-9|page=46}}</ref><ref>{{Cite book |last=Licona|first=Mike|title=Why are there Differences in the Gospels? What we can Learn from Ancient Biography|publisher=Oxford University Press|year=2016|isbn=978-0190264260|pages=2}}</ref> ([https://www.biblegateway.com/passage/?search=Matthew+13%3A54-58&version=NRSV Matthew 13:54-58])

The [[Gospel of Luke]] moves this story to the beginning of Jesus' preaching in Galilee; ancient writing involved chronological displacement, with even reliable biographers like [[Plutarch]] displaying them.<ref>{{Cite journal |last=Vytlačilová |first=Magdalena |date=2023 |title=Jesus, the Gospels, and the Galilean Crisis by Tucker S. Ferda (review) |journal=Neotestamentica |volume=57 |issue=1 |pages=197–202 |doi=10.1353/neo.2023.a938405}}</ref> According to [[Lutheranism|Lutheran]] commentator [[Mark Allan Powell]], this was done in order to introduce what follows it.<ref>Mark Allan Powell, ''What are They Saying about Luke?'' (Paulist Press, 1989), page 19.</ref> In this version, Jesus is described as performing a [[Lection|public reading of scripture]]; he claims to be the fulfillment of a [[prophecy]] at {{bibleverse||Isaiah|61:1-2}}. ([https://www.biblegateway.com/passage/?search=Luke+4%3A16-30&version=NRSV Luke 4:16-30])

In Matthew and Mark the crowd is also described as referring to [[Brothers of Jesus|Jesus as being the brother]] of [[James, brother of Jesus|James]], [[Simon, brother of Jesus|Simon]], [[Joses#Joses, brother of Jesus|Joseph]], and [[Jude, brother of Jesus|Judas]] (in Mark they also mention, but do not name, Jesus's sisters) in a manner suggesting that the crowd regards them as just ordinary people, and criticising Jesus' quite different behaviour.

Luke adds that Jesus recounted stories about how, during the time of [[Elijah]], only a [[Sidon]]ian woman was saved, and how, during the time of [[Elisha]], though there were many lepers in Israel, only a [[Ancient Syria|Syrian]] was cleansed. This, according to Luke, caused the people to attack Jesus and chase him to the top of a hill in order to try to throw Jesus off, though Jesus slips away. Some scholars conclude that the [[Historical reliability of the Gospels#Luke|historical accuracy of Luke's version is questionable]], in this particular case citing that there is no cliff face in Nazareth.<ref>''The Complete Gospels'', Robert J. Miller editor, 1992, page 126, translation note to Luke 4:29: "Nazareth is not built on or near a cliff face. Luke generally seems poorly informed about Palestinian geography. Aspects of his geography may therefore be fictive."</ref> There are, however, several sharp precipices in close vicinity. One in particular, Mount Precipice, is often marked as the place in folk tradition.<ref>{{cite web |title=MOUNT PRECIPICE |url=http://jesustrail.com/hike-the-jesus-trail/points-of-interest/mount-precipice |website=Jesus Trail |archive-url=https://web.archive.org/web/20180526005113/http://jesustrail.com/hike-the-jesus-trail/points-of-interest/mount-precipice |archive-date=2018-05-26 |url-status=dead}}</ref>

The negative view of Jesus' family may be related to the conflict between [[Paul the Apostle]] and [[Jewish Christians]]. Critical biographer [[A. N. Wilson]] suggests that the negative relationship between Jesus and his family was placed in the Gospels (especially in the Gospel of Mark, for example, {{bibleref2|Mark|3:20-21}}, {{bibleref2|Mark|3:31-35}}) to dissuade early Christians from following the Jesus cult that was administered by Jesus' family: "... it would not be surprising if other parts of the church, particularly the Gentiles, liked telling stories about Jesus as a man who had no sympathy or support from his family."<ref>Wilson, A. N., ''Jesus: A Life'', 1992. New York: Norton & Co., page 86.</ref> Jeffrey Bütz<ref>Butz, Jeffrey. The brother of Jesus and the lost teachings of Christianity. 2005. Rochester, Vermont: Inner Traditions.</ref> is more succinct: "... by the time Mark was writing in the late 60s, the Gentile churches outside of Israel were beginning to resent the authority wielded by Jerusalem where James and the apostles were leaders, thus providing the motive for Mark's antifamily stance ..." (p. 44). Other prominent scholars agree (e.g., Crosson, 1973;<ref>Crosson, John Dominic. "Mark and the relatives of Jesus". Novum Testamentum, 15, 1973</ref> Mack, 1988;<ref>Mack, Burton. A myth of innocence: Mark and Christian origins. 1988. Philadelphia: Fortress</ref> Painter, 1999).<ref>[[John Painter (theologian)|Painter, John]]. Just James: The brother of Jesus in history and tradition. 1999. Minneapolis: Fortress Press</ref>

===Rejection of the cornerstone=== {{Gospel Jesus}} {{Main|Parable of the Wicked Husbandmen}}

{{See also|Mark 12}} {{bibleref2|Matthew|21:42}}, {{bibleref2|Acts|4:11}} and {{bibleref2|Mark|12:10}} speak of Jesus as the [[cornerstone]] which the builders (or "husbandmen") rejected. {{bibleref2|1 Peter|2:7}} discusses this rejection of Jesus. This references similar wording in {{bibleref2|Psalm|118:22}}: ''The stone which the builders rejected has become the chief cornerstone''.

===Chorazin, Bethsaida, Capernaum, and Decapolis=== {{Main|Woes to the unrepentant cities}}

According to the Gospels of Matthew and Luke, the Galilean cities of [[Chorazin]], [[Bethsaida]], [[Capernaum]], and the [[Decapolis]] did not [[repent]] in response to Jesus's teaching, so Jesus declared that the wicked cities of [[Tyre, Lebanon|Tyre]], [[Sidon]], [[Sodom and Gomorrah]] would have repented; it will be more bearable for the latter cities on the Judgement Day, and Capernaum, in particular, will sink down to [[Hades]] ({{bibleref2|Matthew|11:23}}, {{bibleref2|Luke|10:13-15}}).

===Not welcomed in a Samaritan village=== According to {{bibleref2|Luke|9:51-56}}, when Jesus entered a [[Samaritan]] village, he was not welcomed, because he was going on to Jerusalem. (There was enmity between the Jews and their [[Second Temple|temple in Jerusalem]] and Samaritans and their temple on [[Mount Gerizim]]). Jesus' disciples James and his brother John wanted to call down fire from [[Heaven (Christianity)|heaven]] on the village but Jesus reprimanded them and they continued on to another village.<ref>''The Complete Gospels'', Robert J. Miller, editor, 1992, Polebridge Press, {{ISBN|0-944344-30-5}}, page 140, translation note to Luke 9:53: "Samaritans would not offer hospitality to those travelling to the temple in Jerusalem, which the Samaritans regarded as an illegitimate rival to their own temple on Mount Gerizim (see John 4:20)."</ref>

===Many disciples leave=== {{bibleref2|John|6:60-6:66}} records "many [[Disciple (Christianity)|disciples]]" leaving Jesus after he said that those who eat [[Body of Christ|his body]] and drink [[Blood of Christ|his blood]] will remain in him and have [[Eternal life (Christianity)|eternal life]] ({{bibleref2|John|6:48-59}}). In {{bibleref2|John|6:67-71}} Jesus asks the [[Twelve Apostles]] if they also want to leave, but [[St. Peter|Peter]] responds that they have become believers.

==Rejection as the Jewish messiah== {{Further|Messiah in Judaism|Jewish views on Jesus}} Jesus is rejected in [[Judaism]] as a failed [[List of Jewish messiah claimants|Jewish messiah claimant]] and a [[False prophet#Judaism|false prophet]] by all mainstream Jewish denominations. Judaism also considers the worship of any person a form of [[idolatry]],<ref name="KaplanA">{{cite book|last=Kaplan|first=Aryeh|title=The real Messiah? a Jewish response to missionaries|year=1985|publisher=National Conference of Synagogue Youth|location=New York|isbn=978-1879016118|edition=New}} [http://www.simpletoremember.com/vitals/the_real_messiah.pdf The real Messiah (pdf)] {{Webarchive|url=https://web.archive.org/web/20181120132318/https://www.simpletoremember.com/vitals/the_real_messiah.pdf |date=2018-11-20 }}</ref><ref name="SingerT">{{cite book|last=Singer|first=Tovia|title=Let's Get Biblical|year=2010|publisher=RNBN Publishers; 2nd edition (2010)|isbn=978-0615348391}}</ref> and rejects the claim that Jesus was divine. However, [[Messianic Judaism|Messianic Jewish]] organisations, which are not considered Jewish by any mainstream Jewish denomination, like [[Jews for Jesus]] have made the case that he is the Messiah promised by the Torah and the Prophets.<ref name="BergerDWyschogrodM">{{cite book|last=Berger|first=David|title=Jews and "Jewish Christianity"|year=1978|publisher=KTAV Publ. House|location=[New York]|isbn=0-87068-675-5|author2=Wyschogrod, Michael }}</ref> * Judaism affirms that Jesus did not fulfill the [[Messiah in Judaism|messianic prophecies]] by ushering in an era of universal peace ([[Isaiah 2:4]]), building the [[Third Temple]] ({{bibleverse|Ezekiel|37:26-28|9}}), and gathering all Jews back to the [[Land of Israel]] ({{bibleverse|Isaiah|43:5-6|9}}).<ref name="simmons">[[Shraga Simmons|Simmons, Rabbi Shraga]], [http://www.aish.com/jw/s/48892792.html "Why Jews Don't Believe in Jesus"] {{Webarchive|url=https://web.archive.org/web/20160927110753/http://www.aish.com/jw/s/48892792.html |date=2016-09-27 }}. Accessed February 2, 2020.</ref> * Judaism deems the worship of any person a form of idolatry, rejecting the claims that Jesus was divine, an intermediary to God, or part of a Trinity.<ref>"The fact that we always refer to God as 'He' is also not meant to imply that the concept of sex or gender applies to God." Rabbi Aryeh Kaplan, ''The Aryeh Kaplan Reader'', Mesorah Publications (1983), p. 144</ref><ref name="KaplanA"/><ref name="SingerT-Monotheism">{{cite web|last=Singer|first=Tovia|title=Monotheism|date=28 April 2014|url=http://www.outreachjudaism.org/articles/monotheism.html|access-date=February 2, 2020|archive-date=24 July 2013|archive-url=https://web.archive.org/web/20130724125323/http://www.outreachjudaism.org/articles/monotheism.html|url-status=live}}</ref><ref>{{cite book |first=Asher |last=Norman |title=Twenty-six reasons why Jews don't believe in Jesus |url=https://books.google.com/books?id=tx5qrKz6dRMC&pg=PA59 |publisher=Feldheim Publishers |year=2007 |isbn=978-0-9771937-0-7 |pages=59–70 |access-date=2020-02-03 |archive-date=2024-03-09 |archive-url=https://web.archive.org/web/20240309233211/https://books.google.com/books?id=tx5qrKz6dRMC&pg=PA59#v=onepage&q&f=false |url-status=live }}</ref> * Jews believe the Messiah will be a direct (blood) descendant of King David through Solomon on his father's side and will be born naturally to a husband and wife ({{bibleverse|Genesis|49:10|9}}, [[Isaiah 11:1]], [[Jeremiah 23:5]], {{bibleverse-nb|Jeremiah|33:17|9}}; {{bibleverse|Ezekiel|34:23-24|9}}). * "The point is this: that the whole Christology of the Church - the whole complex of doctrines about the Son of God who died on the Cross to save humanity from sin and death - is incompatible with Judaism, and indeed in discontinuity with the [[Yahwism|Hebraism]] that preceded it."<ref>Rayner, John D. ''A Jewish Understanding of the World'', Berghahn Books, 1998, p. 187. {{ISBN|1-57181-974-6}}</ref> * "Aside from its belief in Jesus as the Messiah, Christianity has altered many of the most fundamental concepts of Judaism." ([[Aryeh Kaplan|Kaplan, Aryeh]])<ref>''The Aryeh Kaplan Anthology: Volume 1, Illuminating Expositions on Jewish Thought and Practice'', Mesorah Publication, 1991, p. 264. {{ISBN|0-89906-866-9}}</ref> * "...the doctrine of Christ was and will remain alien to Jewish religious thought."<ref>Wylen, Stephen M. ''Settings of Silver: An Introduction to Judaism'', Paulist Press, 2000, p. 75. {{ISBN|0-8091-3960-X}}</ref> * "For two thousand years, Jews rejected the claim that Jesus fulfilled the messianic prophecies of the Hebrew Bible, as well as the dogmatic claims about him made by the church fathers - that he was born of a virgin, the son of God, part of a divine Trinity, and was resurrected after his death. ... For two thousand years, a central wish of Christianity was to be the object of desire by Jews, whose conversion would demonstrate their acceptance that Jesus has fulfilled their own biblical prophecies."<ref> ''Jewish Views of Jesus'' by [[Susannah Heschel]], in ''Jesus In The World's Faiths: Leading Thinkers From Five Faiths Reflect On His Meaning'' by Gregory A. Barker, editor. Orbis Books, 2005 {{ISBN|1-57075-573-6}}. p.149</ref> * "No Jew accepts Jesus as the Messiah. When someone makes that faith commitment, they become Christian. It is not possible for someone to be both Christian and Jewish."<ref>''[http://judaism.about.com/library/3_askrabbi_c/bl_jesus.htm Why don't Jews accept Jesus as the Messiah?] {{Webarchive|url=https://web.archive.org/web/20101201064911/http://judaism.about.com/library/3_askrabbi_c/bl_jesus.htm |date=2010-12-01 }}'' by Rabbi Barry Dov Lerner</ref>

On the Jewish side, the accounts of Jewish rejection of Jesus are prominently featured in the [[Birkat haMinim]] of the [[Amidah]] and the [[Talmud]]. The Talmud indicates that Rabbi [[Gamaliel II]] directed [[Samuel ha-Katan]] to write another paragraph for the central Amidah-prayer, inveighing against (early Christian) [[informers]] and [[minuth|heretics]], which was inserted as the twelfth paragraph in modern sequence (Birkat haMinim).<ref>Ber. iv. 3; see Grätz, "Gesch." 3d ed., iv. 30 ''et seq.''.</ref>

On the Christian side, the accounts of Jewish rejection of Jesus are prominently featured in the [[New Testament]], especially the [[Gospel of John]]. For example, in {{bibleverse-nb||John|7:1-9|9}} Jesus moves around in Galilee but avoids Judea, because "the Jews/Judeans" were looking for a chance to kill him. In {{bibleverse-nb||John|10:20|9}} many said ″he hath a devil, and is mad″. In {{bibleverse-nb||John|7:12-13|9}} some said "he is a good man" whereas others said he deceives the people, but these were all "whispers", no one would speak publicly for "fear of the Jews/Judeans". Jewish rejection is also recorded in {{bibleverse-nb|John|7:45-52|9}}, {{bibleverse-nb|John|8:39-59|9}}, {{bibleverse-nb|John|10:22-42|9}} and {{bibleverse-nb|John|12:36-43|9}}. 12:42 says many did believe, but they kept it private, for fear the [[Pharisees]] would exclude them from the Synagogue.

[[File:Medieval manuscript-Jews identified by rouelle are being burned at stake.jpg|thumb|200px|Jews (identified by [[yellow badge]]s) being burned at the stake, from the [[Luzerner Schilling]] (1513)]]

According to Jeremy Cohen, {{quote|[e]ven before the Gospels appeared, the apostle Paul (or, more probably, one of his disciples) portrayed the Jews as Christ's killers<ref>"... the Jews, who killed both the Lord and the prophets." ([[I Thessalonians]] 2:14-15)</ref> ... But though the New Testament clearly looks to the Jews as responsible for the death of Jesus, Paul and the [[Four Evangelists|evangelists]] did not yet condemn all Jews, by the very fact of [[Jewish Christians|their Jewishness]], as murderers of God and his messiah. That condemnation, however, was soon to come."<ref>Jeremy Cohen (2007): ''Christ Killers: The Jews and the Passion from the Bible to the Big Screen''. Oxford University Press. p.55 {{ISBN|0-19-517841-6}}</ref>}}

[[Emil Fackenheim]] wrote in 1987: <blockquote> "... Except in relations with Christians, the Christ of Christianity is not a Jewish issue. There simply can be no dialogue worthy of the name unless Christians accept—nay, treasure—the fact that Jews through the two millennia of Christianity have had an agenda of their own. There can be no Jewish-Christian dialogue worthy of the name unless one Christian activity is abandoned, missions to the Jews. It must be abandoned, moreover, not as a temporary strategy but in principle, as a bimillennial theological mistake. The cost of that mistake in Christian love and Jewish blood one hesitates to contemplate."<ref>{{cite book |title = What is Judaism? An Interpretation for the Present Age |last = Fackenheim |first = Emil |year = 1987 |publisher = Summit Books |isbn = 0-671-46243-1 |page = [https://archive.org/details/whatisjudaismint00fack/page/249 249] |url-access = registration |url = https://archive.org/details/whatisjudaismint00fack/page/249 }}</ref></blockquote>

==Commentary from the Church Fathers== [[Jerome]]: "After the parables which the Lord spake to the people, and which the Apostles only understand, He goes over into His own country that He may teach there also."<ref name="Commentary"/>

[[Chrysostom]]: "By his own country here, He means Nazareth; for it was not there but in Capharnaum that, as is said below, He wrought so many miracles; but to these He shows His doctrine, causing no less wonder than His miracles."<ref name="Commentary"/>

[[Saint Remigius]]: "He taught in their synagogues where great numbers were met, because it was for the salvation of the multitude that He came from heaven upon earth. It follows; So that they marvelled, and said, Whence hath this man this wisdom, and these many mighty works? His wisdom is referred to His doctrine, His mighty works to His miracles."<ref name="Commentary"/>

[[File:Meister der Kahriye-Cami-Kirche in Istanbul 001.jpg|left|thumb|250px|Nazareth as depicted on a Byzantine mosaic]]

[[Jerome]]: "Wonderful folly of the Nazarenes! They wonder whence Wisdom itself has wisdom, whence Power has mighty works! But the source of their error is at hand, because they regard Him as the Son of a carpenter; as they say, Is not this the carpenter's son?"<ref name="Commentary"/>

[[Chrysostom]]: "Therefore were they in all things insensate, seeing they lightly esteemed Him on account of him who was regarded as His father, notwithstanding the many instances in old times of sons illustrious sprung from ignoble fathers; as David was the son of a husbandman, Jesse; Amos the son of a shepherd, himself a shepherd. And they ought to have given Him more abundant honour, because, that coming of such parents, He spake after such manner; clearly showing that it came not of human industry, but of divine grace."<ref name="Commentary"/>

[[Pseudo-Augustine]]: " For the Father of Christ is that Divine Workman who made all these works of nature, who set forth Noah's ark, who ordained the tabernacle of Moses, and instituted the Ark of the covenant; that Workman who polishes the stubborn mind, and cuts down the proud thoughts."<ref name="Commentary"/>

[[Hilary of Poitiers]]: "And this was the carpenter's son who subdues iron by means of fire, who tries the virtue of this world in the judgment, and forms the rude mass to every work of human need; the figure of our bodies, for example, to the divers ministrations of the limbs, and all the actions of life eternal."<ref name="Commentary"/>

[[Jerome]]: "And when they are mistaken in His Father, no wonder if they are also mistaken in His brethren. Whence it is added, Is not his mother Mary, and his brethren, James, and Joseph, and Simon, and Judas? And his sisters, are they not all with us?"<ref name="Commentary"/>

[[Jerome]]: "Those who are here called the Lord's brethren, are the sons of a Mary, His Mother's sister; she is the mother of this James and Joseph, that is to say, Mary the wife of Cleophas, and this is the Mary who is called the mother of James the Less."<ref name="Commentary"/>

[[Augustine]]: "No wonder then that any kinsmen by the mother's side should be called the Lord's brethren, when even by their kindred to Joseph some are here called His brethren by those who thought Him the son of Joseph."<ref name="Commentary"/>

[[Hilary of Poitiers]]: "Thus the Lord is held in no honour by His own; and though the wisdom of His teaching, and the power of His working raised their admiration, yet do they not believe that He did these things in the name of the Lord, and they cast His father's trade in His teeth. Amid all the wonderful works which He did, they were moved with the contemplation of His Body, and hence they ask, Whence hath this man these things? And thus they were offended in him."<ref name="Commentary"/>

[[Jerome]]: "This error of the Jews is our salvation, and the condemnation of the heretics, for they perceived Jesus Christ to be man so far as to think Him the son of a carpenter."<ref name="Commentary"/>

[[Chrysostom]]: "Observe Christ's mercifulness; He is evil spoken of, yet He answers with mildness; Jesus said unto them, A prophet is not without honour, but in his own country, and in his own house."<ref name="Commentary"/>

[[Saint Remigius]]: "He calls Himself a Prophet, as Moses also declares, when he says, A Prophet shall God raise up unto you of your brethren. (Deut. 18:18.) And it should be known, that not Christ only, who is the Head of all the Prophets, but Jeremiah, Daniel, and the other lesser Prophets, had more honour and regard among strangers than among their own citizens."<ref name="Commentary"/>

[[Jerome]]: "For it is almost natural for citizens to be jealous towards one another; for they do not look to the present works of the man, but remember the frailties of his childhood; as if they themselves had not passed through the very same stages of age to their maturity."<ref name="Commentary"/>

[[Hilary of Poitiers]]: "Further, He makes this answer, that a Prophet is without honour in his own country, because it was in Judæa that He was to be condemned to the sentence of the cross; and forasmuch as the power of God is for the faithful alone, He here abstained from works of divine power because of their unbelief; whence it follows, And he did not there many mighty works because of their unbelief."<ref name="Commentary"/>

[[Jerome]]: "Not that because they did not believe He could not do His mighty works; but that He might not by doing them be condemning His fellow-citizens in their unbelief."<ref name="Commentary"/>

[[Chrysostom]]: "But if His miracles raised their wonder, why did He not work many? Because He looked not to display of Himself, but to what would profit others; and when that did not result, He despised what pertained only to Himself that He might not increase their punishment. Why then did He even these few miracles? That they should not say, We should have believed had any miracles been done among us."<ref name="Commentary"/>

[[Jerome]]: "Or we may understand it otherwise, that Jesus is despised in His own house and country, signifies in the Jewish people; and therefore He did among them few miracles, that they might not be altogether without excuse; but among the Gentiles He does daily greater miracles by His Apostles, not so much in healing their bodies, as in saving their souls."<ref name="Commentary">{{cite web|url=https://archive.org/details/CatenaAureaNewEdV6/page/n9/mode/2up|title=Catena aurea: commentary on the four Gospels, collected out of the works of the Fathers: Volume 6, St. John. Oxford: Parker, 1874. Thomas Aquinas|year=1874}} {{PD-notice}}</ref>

==See also== * [[Anti-Christian sentiment]] * [[Blood curse]] * [[But to bring a sword]] * [[Criticism of Jesus]] * [[Jesus in the Talmud]] * [[Life of Jesus in the New Testament]] * [[Mandaeism]] * [[Mental health of Jesus]] * [[Mount Precipice]] * [[Olivet Discourse]] * [[Physician, heal thyself]]

==References== {{Reflist}}

{{s-hou|[[Gospel harmony|Life of Jesus]]: [[Ministry of Jesus|Ministry]]}}

{{s-bef|before=[[Samaritan woman at the well]]}} {{s-ttl|title=First Rejection at Nazareth|years=Matthew 4:13-16 & Luke 4:16-31}} {{s-aft|after=[[Matthew the Evangelist|Calling of Matthew]]}}

{{s-bef|before=[[Daughter of Jairus]]}} {{s-ttl|title=Second Rejection at Nazareth|years=Matthew 13:54-58 & Mark 6:1-6}} {{s-aft|after=[[Beheading of St. John the Baptist|John the Baptist Beheaded]]}}

{{DEFAULTSORT:Rejection Of Jesus}} [[Category:Jesus]] [[Category:Christianity and Judaism related controversies]] [[Category:Social rejection]] [[Category:Criticism of Christianity]] [[Category:Bethsaida]] [[Category:Capernaum]] [[Category:Decapolis]] [[Category:Chorazin]] [[Category:Cultural depictions of Elijah]] [[Category:Elisha]]