Rejection at Nazareth and the Mission of the Twelve

St Mark Chapter VI : Verses 1-13

Jesus rejected at Nazareth

Laying His hands upon them... J-J Tissot

[1] And going out from thence, he went into his own country; and his disciples followed him. 

[2] And 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? 

[3] Is 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. 

[4] And 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. 

[5] And he could not do any miracles there, only that he cured a few that were sick, laying his hands upon them.
[6] And he wondered because of their unbelief, and he went through the villages round about teaching. 

[1] Et egressus inde, abiit in patriam suam : et sequebantur eum discipuli sui : [2] et facto sabbato cœpit in synagoga docere : et multi audientes admirabantur in doctrina ejus, dicentes : Unde huic haec omnia? et quae est sapientia, quæ data est illi, et virtutes tales, quæ per manus ejus efficiuntur? [3] Nonne hic est faber, filius Mariæ, frater Jacobi, et Joseph, et Judæ, et Simonis? nonne et sorores ejus hic nobiscum sunt? Et scandalizabantur in illo. [4] Et dicebat illis Jesus : Quia non est propheta sine honore nisi in patria sua, et in domo sua, et in cognatione sua. [5] Et non poterat ibi virtutem ullam facere, nisi paucos infirmos impositis manibus curavit : [6] et mirabatur propter incredulitatem eorum, et circuibat castella in circuitu docens.

Notes

1. Going out from thence. Either out of the house of Jairus, or more probably out of Capharnaum, where He from this time ceased to have a fixed dwelling-place.

    His own country : i.e. Nazareth, where He had been brought up.

    followed him. Either Jesus walked on ahead of His disciples, or else He went alone to Nazareth and they joined Him there.

2. to teach in the synagogue. As He had done at His previous visit.

    were in admiration. Literally “ were astounded,” according to the original signification of the word.

How came this man by all these things ? Unable to deny the wisdom and miracles of Jesus, the unbelieving Nazarenes cunningly question the origin of His power, in order to justify their own incredulity. They knew that Jesus had not been highly educated, but that He had worked among them as a carpenter.

    wisdom .... mighty works. Not only knowledge to teach and to convince, but also power to confirm His teaching by “ mighty works.”

    mighty works as are wrought. Those of which they had heard, not those done on this occasion.

3. the carpenter. This word in the original may signify a worker in iron, stone, wood, etc., but more generally it refers to a worker in wood. St Mark’s is the only gospel in which we find our Lord called the carpenter. It was customary for every Jew to teach his son a trade, no matter how high his own station. One of their proverbs is, “ He who teaches not a trade to his son teaches him to be a thief.” St Paul was a tent-maker by trade (Acts xviii. 3). Jesus, as a mere village carpenter, would not have earned high wages.

the brother of James, etc. (See Genealogical Table.)

    His sisters : daughters of Mary of Cleophas and of Alpheus (or Cleophas).

    scandalized. This word is coined from the original provincial Greek word. The Greeks used a kind of trap (scandalon) for ensnaring animals. The “ scandalon” was that part of the trap which gripped the animal running unwarily against it. Hence to scandalize a person is to entrap and destroy him (Morrison). Here the expression implies that our Lord’s humble origin was the great stumbling block which irritated the envy and prejudice of His compatriots.

4. A prophet, etc. Jesus here quotes a Jewish proverb.

    his own country .... house .... kindred, — i.e. Galilee, including the little town of Nazareth ; — His kindred or distant relations and His nearer relatives.

5. He could not do any miracles .... because of their unbelief. Man’s incredulity circumscribed God’s power in a certain sense ; Jesus always exacted faith as a condition for being healed.

6. He wondered because of their unbelief. This shows how truly human our Lord was. As man He could “wonder,” though as God He foresaw their incredulity. Jesus also “marvelled,” but with pleasure, at the faith of the Centurion.Which Jesus hearing marvelled ; and turning about to the multitude that followed him , he said, : Amen , I say to you , I have not found so great faith , not even in Israel (St Luke vii. 9). 

    through the villages. In the region of Galilee.

Mission of the Twelve

And he called the twelve... J-J Tissot

[7] And he called the twelve; and began to send them two and two, and gave them power over unclean spirits. 

[8] And he commanded them that they should take nothing for the way, but a staff only: no scrip, no bread, nor money in their purse, 

[9] But to be shod with sandals, and that they should not put on two coats. 

[10] And he said to them: Wheresoever you shall enter into an house, there abide till you depart from that place.
[11] And whosoever shall not receive you, nor hear you; going forth from thence, shake off the dust from your feet for a testimony to them. 

[12] And going forth they preached that men should do penance: 

[13] And they cast out many devils, and anointed with oil many that were sick, and healed them.

 [7] Et vocavit duodecim : et cœpit eos mittere binos, et dabat illis potestatem spirituum immundorum. [8] Et præcepit eis ne quid tollerent in via, nisi virgam tantum : non peram, non panem, neque in zona æs, [9] sed calceatos sandaliis, et ne induerentur duabus tunicis. [10] Et dicebat eis : Quocumque introieritis in domum, illic manete donec exeatis inde : [11] et quicumque non receperint vos, nec audierint vos, exeuntes inde, excutite pulverem de pedibus vestris in testimonium illis. [12] Et exeuntes prædicabant ut pœnitentiam agerent : [13] et dæmonia multa ejiciebant, et ungebant oleo multos ægros, et sanabant.  

Notes

7. called the twelve. St Matthew tells us Christ called them after His compassion had been excited by the misery and helplessness of the multitude, “ lying like sheep ” (ix. 36) that had no shepherd, and ready like ripe grain for the sickle, i.e. for the Apostles’ ministry.

    began to send them. After they had been hearers of His teaching and witnesses of His miracles for two years. St Matthew adds, These twelve Jesus sent: commanding them, saying: Go ye not into the way of the gentiles, and into the city of the Samaritans enter ye not. But go ye rather to the lost sheep of the house of Israel (St Matt. x. 5, 6).

    two and two. This detail is peculiar to St Mark, as are also the mention of the scandals and of the anointing with oil. The Apostles were sent thus in twos, that they might assist and encourage one another. In like manner Christ sent two apostles to bring Him the colt, and two, St Peter and St John, were commissioned to prepare the Paschal Supper (St Mark xiv. 13).

    power over unclean spirits. St Luke gives power and authority over all devils and to heal diseases (ix. 1).

8. Take nothing for the way, etc. They were to go forth as they were, without making special preparations, believing firmly that God would supply their bodily wants. The Apostles, like St John the Baptist, were to exhort men to penance and to preach the Kingdom of God. Their manner of life was therefore to be penitential. We know that, during our Lord’s public life, both He and His followers lacked even the simplest necessaries of life. This manner of life was less strange than it would be in our land and our own times, as the Orientals were proverbial for their hospitality.

    a staff only. The one they had in use. St Matthew has nor no staff, but this evidently means no extra staff.

    no scrip. A wallet or bag slung over the shoulder and used for carrying provisions. As they were forbidden to take bread, they would not need the wallet. [Anglo-Norman escripe, escrippe, variants of Anglo-Norman escrepe, Anglo-Norman and Middle French (Northern) escreppe, Anglo-Norman and Old French, Middle French escherpe, Old French, Middle French escharpe small bag or pouch, especially one carried by a pilgrim (c1135; French écharpe > scarf n.1) OED]

    nor money in their purse. It was usual to use the ends of the girdle as a purse, or to carry money in its folds at the waist.

9. sandals. These were soles made from the bark of the palm or of tough skin. The sandal was made larger than the foot, and the edges were perforated with holes so that it could be laced to the foot with thongs.

    not put on two coats : no change of clothing, or it may mean that like the poor they were only to wear one tunic.

10. Wheresoever you shall enter, etc. They were to be satisfied with what was offered, and not seek for more comfortable or luxurious quarters. Thus St Paul, when at Lystra, abode in the house of Lydia. And when she was baptized, and her household, she besought us, saying : If you have judged me to be faithful to the Lord, come into my house and abide there. And she constrained us (Acts xvi. 15). And Jason received St Paul and Silas at Thessalonica (Acts xvii. 7). The Apostles were, however, warned by Christ before entering any house to enquire who in it is worthy (St Matt. x. 11).

11. Shake off the dust : shake off the earth that clings to the sandals.

It was customary for the Pharisees to shake off the dust from their sandals when they crossed the frontiers of Judea from a Gentile land. They held that this dust was a pollution to their land on account of the idolatry which the Gentiles practised. The action is therefore symbolical of complete cessation of fellowship and of renunciation of responsibility.

12. preached that men should do penance : should repent and amend their evil ways. A penitential disposition would prepare them for the Gospel tidings and the coming of Christ Himself. In preaching penance they obeyed our Lord’s command, for He sent them to preach the Kingdom of God (St Luke ix. 2).

13. they cast out many devils : in virtue of the “ authority ” given by Christ.

    anointed with oil, etc. : in virtue of the “ power ” which they had received. Jewish physicians were accustomed to anoint with oil, and Isaias speaks of wounds not dressed or fomented with oil (i. G). It was considered a cure for boils and for headaches, and the Rabbis allowed this remedy to be employed on the Sabbath day. As the Sacrament of Extreme Unction was not yet instituted, the anointing with oil referred to in verse 13 cannot be identified with it, but the Council of Trent states that “ this Sacrament was insinuated (i.e. prefigured) by St Mark, but promulgated and commended to the faithful by St James.” 

Additional Notes

Jesus rejected at Nazareth

1. going out from thence , he went into his own country.

St Luke (iv. 16-30) relates that Jesus visited Nazareth. According to his account our Lord seems to have gone there immediately after the temptation, and then He was rejected with violence. “ And all they in the synagogue hearing these things, were filled with anger. And they rose up and thrust him out of the city; and they brought him to the brow of the hill, whereon their city was built, that they might cast him down headlong” (28, 29). St Matthew and St Mark, however, agree in placing His visit shortly after the raising of Jairus’ daughter. It is also clear from these two Evangelists that the twelve Apostles accompanied Jesus to Nazareth, whereas St Luke places the call of Levi after the visit to Nazareth. Hence we may reasonably presume that Jesus visited Nazareth twice — once during the early part of His ministry, and again about a year later.

On Scandal. It must be carefully noted that giving and taking scandal are totally distinct from each other.

(a) To give scandal, is to lead another into sin, either directly or indirectly, and this sin may take a positive or a negative form. To advise or lead a person to tell a lie is a positive sin of scandal. To abstain without serious reasons from hearing Mass on Sundays, and thus by our own negligence, to be the cause of others missing Mass, is a negative sin of scandal. Our Lord strongly denounced the Pharisees for giving scandal. “But wo to you scribes and Pharisees, hypocrites : because you shut the kingdom of heaven against men, for you your¬ selves do not enter in, and those that are going in you suffer not to enter’5 (St Matt. xxiii. 13). “But he that shall scandalize one of these little ones that believe in me, it were better for him that a mill-stone should be hanged about his neck, and that he should be drowned in the depth of the sea. Woe to the world because of scandals. For it must needs be that scandals come : but nevertheless woe to that man by whom the scandal cometh” (St Matt. xviii. 6, 7).

(b) To take scandal, is to take occasion of sin even from the good actions of our neighbours. It is called Pharisaical scandal, because the Pharisees were guilty of it. “ And behold, there was a man who had a withered hand, and they asked him, saying : Is it lawful to heal on the sabbath-days? that they might accuse him” (St Matt. xii. 10). “And the ruler of the synagogue (being angry that Jesus had healed on the sabhatli) answering said to the multitude, Six days there are wherein you ought to work. In them therefore come and be healed ; and not on the sabbath-day ” (St Luke xiii. 14).

Speaking of the Pharisees taking scandal, our Lord says, “ Let them alone : they are blind leaders of the blind. And if the blind lead the blind, both fall into the pit ” (St Matt. xv. 14). Catholics who are ignorant of their religion and consequently weak in their faith, are apt to take scandal without a cause. In this, it is not their will that is perverse, but their instruction is insufficient, or their judgment is at fault. With regard to such “ weak brethren ” it is the duty of an earnest Catholic —

(a) to refrain from what might be mistaken for a sin ;

(b) to enlighten them as to what the Church teaches on the subject.

Our Lord even worked a miracle to avoid scandal being taken. “ But that we may not scandalize them, go to the sea, and cast in a hook : and that fish that shall first come up, take : and when thou hast opened its mouth, thou shalt find a stater : take that, and give it to them for me and thee” (St Matt. xvii. 26). The Scriptures frequently urge us to circumspection on this point. “ All things are lawful to me, but all things are not expedient. All things are lawful to me, but I will not be brought under the power of any” (1 Cor. vi. 12). “But take heed lest perhaps this your liberty, become a stumbling block to the weak ” (1 Cor. viii. 9). “ From all appearance of evil refrain yourselves ” ( 1 Thess. v. 22).

6. he wondered because of their unbelief. It is proverbially difficult for men to acknowledge one of their equals, with whom they have been intimate, as superior to themselves in intellect or merit. “Familiarity breeds contempt” of those who they deem ought not to surpass them. To His own family and kindred, Jesus was an ordinary man, excepting of course to our dear Lady, St Joseph, and those of His kinsmen who were His disciples. This fact alone shews how carefully Mary and Joseph had kept the secrets confided to them. Jesus has passed during the thirty years of His hidden life as the carpenter’s son and for no more. The “mighty works” wrought in the neighbourhood of His own home could not convince the incredulous Nazarenes of His sublime mission. Resurrections had been wrought, and the report of these miracles must have reached Nazareth, but since the people wilfully closed their ears and refused to listen to the greatest of Prophets, “ neither will they believe if one rise again from the dead ” (St Luke xvi. 31).

6. he went through the villages. “ About all the cities and towns,” in these words our Lord’s third Galilean mission is summed up. On the first mission He took with Him only a few disciples, on His second mission He was accompanied by His twelve Apostles and a few faithful women who ministered to them of their substance. “ And Joanna the wife of Chusa, Herod’s steward, and Susanna, and many others who ministered unto him of their substance” (St Luke viii. 3). During the third and last Galilean mission the twelve Apostles did not remain with our Lord all the time, but were sent on their first apostolic journey. As far as we can settle the chronology of the events as related by the Synoptic writers, St Mark seems to have given the correct time, as regards the mission of the Twelve, since in placing it after the second visit to Nazareth, he does not disagree with St Luke, who places it after the raising of Jairus’ daughter, but omits to mention our Lord’s visit to Nazareth.

Mission of the Twelve (ch. vi. 7-13)

In St Matthew this is given much more fully, and treats not only of their first tentative mission but of their later apostolic journeys. St Mark has quoted only what refers specially to the first mission. Notice in our Lord’s instructions the following points : —

(a) The scene of their labours. The cities and villages inhabited by “ the lost sheep of the house of Israel ” (St Matt. x. 6). Not “in the way of the Gentiles,” or into “the cities of the Samaritans.”

(b) Their mission. (1) To preach penance and thus prepare the people for the coming of Christ, even as St John the Baptist had done. (2) To heal diseases by anointing with oil. (3) To cast out devils.

(c) Means of accomplishing their mission: the “power” and “authority” given to them by Christ.

(d) Method of travelling. As the poor travel, without special provisions for the journey. 

(e) Abode. The house of one “ who is worthy.” They were bidden : — (1) To salute the occupants of the house. (2) To abide there during their sojourn in the city. (3) To shake off the dust of their feet if the inhabitant refused to receive them.

(f) Their joyful return. This is related by St Mark (vi. 30). “And the apostles coming together with Jesus, related to him all the things they had done and taught.”

On Eastern hospitality. Dr Thomson in his Land and Book (pp. 246, 347) throws a powerful side-light on our Lord’s injunctions to His Apostles. As regards the disciples taking no money, he writes : “ Nor was there any departure from the simple manners of the country in this. At this day the farmer sets out on excursions quite as extensive, without a para [A Turkish monetary unit, equal to one-fortieth of a piastre. Now historical. The last coin to be denominated in para was a 10 para piece in the 1940s.] in his purse ; and the modern Moslem prophet of Tarshiha thus sends forth his apostles over this identical region. Neither do they encumber themselves with two coats. They are accustomed to sleep in the garments they have on during the day; and in this climate, such plain people experience no inconvenience from it. They wear a coarse shoe, answering to the sandal of the ancients, but never take two pair of them ; and although the staff is an invariable companion of all wayfarers, they are content with one.”

With regard to the reception of strangers and the hospitality they might expect to find, he continues : “ When a stranger arrives in a village or an encampment, the neigh¬bours, one after another, must invite him to eat with them. There is a strict etiquette about it, involving much ostentation and hypocrisy ; and a failure in the due observance of this system of hospitality is violently resented, and often leads to alienations and feuds among neighbours. It also consumes much time, causes unusual distraction of mind, leads to levity, and every way counteracts the success of a spiritual mission. On these accounts the Evangelists were to avoid these feasts ; they were sent, not to be honoured and feasted, but to call men to repentance, prepare the way of the Lord, and proclaim that the kingdom of heaven was at hand. They were, therefore, first to seek a becoming habitation to lodge in, and there abide until their work in that city was accomplished.”

On anointing with oil. The cures thus effected by the Apostles on their mission were manifestly supernatural, and not due to the curative properties of the oil, which could not instantaneously heal any sickness, and still less all manner of diseases. There is no proof that our Lord Himself ever used oil to anoint the sick, nor did the Apostles always use this medium, since we find that when St Peter and St John cured the lame man, no exterior application was employed, but St Peter, “ taking him by the right hand, he lifted him up, and forthwith his feet and soles received strength ” ( Acts iii. 7). Our Lord sometimes used clay or spittle, and frequently employed exterior signs, such as laying His hand on the sick, lifting them up, etc. St James gives the clearest authority for the Sacrament of Extreme Unction. “ Is any man sick among you ? Let him bring in the priests of the Church, and let them pray over him, anointing him with oil in the name of the Lord” (St James v. 14). He promulgated what Christ had taught. When a person recovers on the reception of this Sacrament, it is due entirely to the grace of the Sacrament and the faith of the recipient, and not in any case to the healing properties of the oil. The restoration to health is neither a natural effect of the Sacrament nor a miracle, but & preternatural succour which assists the natural energies of the body. Extreme Unction has from the earliest ages been included by the Church in the Seven Sacraments. In answer to those who deny its sacramental nature, we reply, “ If Extreme Unction be not a sacrament, why is it necessary that a priest should apply it ? ” and secondly, “ How is it that the same oil is equally efficacious, no matter what the disease the sick person may be suffering from ? ” Until the so-called Reformation, the validity of this Sacrament was never questioned.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.