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Mark 6:1-6 | Session 21 | Mark Rightly Divided

Mark 6:1-6 | Jesus in Nazareth

Verse 1 -

Mark's account progresses from Capernaum to "his own country," referring to the region where he was raised, Nazareth. While the text does not specifically mention Nazareth, we infer this from the parallel accounts in Matthew and Luke. As he travels, "his disciples follow him." This phrase could refer to the 12 apostles, but it more likely refers to all of his close followers in a general sense.

The use of the present tense for a past event, "and his disciples follow him," might sound awkward to the English ear. In Biblical Greek, this is known as the "historical present," used to convey the action more dramatically. Modern versions typically convert this to past tense to better align with modern English. However, in doing so, they distance the reader from the original text, an unnecessary step in my opinion.

The debate involves formal equivalence, which aims for word-for-word accuracy, and dynamic equivalence, which aims for conveying the original thought. As we believe each word is inspired by God, it's preferable to keep the reader as close to the author's words as possible, allowing them to interpret the meaning themselves. To do otherwise would be to subject yourself to the translators' theologies and agendas.

Verse 2 -

As was His custom, Jesus went to the synagogue and took the opportunity to teach. It's unclear whether there was an "open mic" period or whether His reputation and the crowds He attracted prompted the rabbi to invite Him to speak.

When He did speak, Jesus' former neighbors "were astonished," primarily at His "wisdom" and "mighty works." These "mighty works" seem to be known more by reputation than by performance in the Nazareth vicinity.

Verse 3 -

The listeners ask a rhetorical question about identity, leading us to learn about Jesus' earthly family and interpretive matters.

Starting with Jesus' family, Joseph's absence is noteworthy. Even if he were deceased, one might expect Jesus to be referred to as “the son of Joseph.” The phrase “the son of” appears 1,451 times in the Scriptures, but only four instances refer to someone as the son of a woman (Jephthah, the son of a harlot - Judges 11:1, the unnamed son of an unnamed woman - Luke 7:12, Timothy, whose father was a Greek - Acts 16:1, and Ishmael, son of Abraham but referred to as son of the bondwoman - Galatians 4:30). I didn't analyze it, but many of the 1,451 verses likely refer to deceased fathers. This makes Jesus as “the son of Mary” a remarkably rare occurrence, leading us to ask, “why was this done?” It seems more than just an indication of Joseph's death. Perhaps it's a subtle affirmation of the virgin birth.

In the area of family, we also are given the names of four brothers: “James, and Joses, and of Juda, and Simon.” Only Matthew also gives the names of these four (Matt. 13:55-56). We know from Galatians 1:19 that the James of Jerusalem in Acts 15 is “James, the Lord’s brother.” We assume (but cannot verify” that “Juda” is the author of the epistle of Jude. We know nothing more of Joses and Simon. The name Joses is a more hellenized version of the Hebrew name Joseph, likely just used to distinguish the two within the family.

We also learn that Jesus has sisters. No other mention is given of these women.

The verse raises an interesting interpretation question with the statement, "they were offended at him." This phrase is typically associated with the crowd, but it could also refer to the brothers and sisters who have rejected Jesus as Messiah at this point.

The Greek word used is σκανδαλίζω, which translates to "scandalized." In the King James Version, it is translated as some form of "offended" each of the 28 times it appears. There are two possibilities I see. First, the reference could be to the brothers and sisters, and the shocking notion of a sibling claiming to be the Messiah could indeed be "scandalous." The second possibility suggests that there is more to the story. In Luke’s account, Jesus also brings up the widow at Zeraphath who cared for Elijah, and the cleansing of the leper Naaman. These accounts have close ties to Jewish traditions, and Luke identifies these stories as the point at which the crowd becomes "filled with wrath" (Lk. 4:28). It seems plausible to me that Jesus, having grown up in the region, knew how to provoke a reaction, and by doing so, incited the crowd to offense.

One other possibility arises that beckons our attention. Could the offense taken at Jesus be rooted in a prophetic understanding that they believed disqualified Him from being the Messiah? This perspective hinges on the lineage of Jesus as traced through Joseph, who, despite being in the kingly line of David, was also a descendant of Jeconiah (also known as Jehoiachin or Coniah). The curse pronounced upon Jeconiah in Jeremiah 22:28-30 is unambiguous, stating that no descendant of his would prosper as a ruler on David's throne. Given this backdrop, could the crowd have been scandalized by Jesus' Messianic claims, seeing them as a direct challenge to this well-known prophetic curse?

This line of inquiry further illuminates the unusual designation of Jesus as 'the son of Mary.' If the community was aware of Jesus' legal lineage through Joseph and its implications due to the curse on Jeconiah, this could have intensified their offense. They might have seen Jesus, as the son of Joseph, claiming a right to David's throne – a right that, in their understanding, was prophetically nullified. This perception could account for the text’s specific reference to Jesus as 'the son of Mary,' potentially signaling a deliberate distancing from Joseph's lineage due to the curse.

Verse 4 -

Jesus presented the well-known proverb about a prophet's honor. It's unclear whether this proverb originated with Jesus or was already in circulation. It underscores the fact that prophets typically delivered direct and clear messages to their fellow countrymen. While people from surrounding areas likely agreed enthusiastically, those from the prophet's own region were often less appreciative.

Verse 5 -

We sit in amazement, hearing that Jesus "could do no mighty work." This statement attests to the importance of faith and an open mind. Human history likely contains countless examples of people who refused to believe in truths, remaining unpersuaded despite evidence. It's worth pondering how many things we could be liberated from if we were simply open to “question the assumptions.”

Verse 6 -

Despite facing disbelief, Jesus continued teaching. This serves as a guide for when our messages are rejected, we're labeled as crazy, or minds are closed off to us. What should we do? We keep teaching!

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