Jesus leaves the shores of the Galilean lake and enters the Galilean hills east of the lake. Numerous Jewish villages, as well as a few Greco-Roman cities (like Sepphoris), dotted the hills of Galilee. One of those villages was Jesus’ own home town of Nazareth (Mark 1:9, 24). This is not necessarily the first time Jesus returned to his origins, but if this is a separate incident from Luke 4, it had a very similar result. One might imagine that Jesus would visit his mother and family on occasion, especially as he ministered nearby.
The contrasts between Capernaum and Nazareth are significant. Jesus taught in both synagogues on the Sabbath (1:21) and both audiences were “amazed” (1:22). However, that is where the similarities end. While in Capernaum they marveled at this teaching authority, in Nazareth they questioned his audacity. While in Capernaum huge crowds followed him, in Nazareth they were scandalized by his presence and teaching. While in Capernaum Jesus healed all the sick brought to him (1:32), in Nazareth he only healed a few.
The hometown folks are unimpressed. They recognize him as a common carpenter (a wood-worker) and the son of Mary. Perhaps Joseph was already dead at this point and thus Mary is the focus of his parentage. (Another textual tradition in Mark calls him the “carpenter’s son” but the better reading is “Is this not the carpenter, the son of Mary?”) The question, however, is disparaging and demeaning. Jesus is not only a blue-collar laborer but his mother is Mary who conceived Jesus before she was married–we might imagine a stigma might still be attached to her. Jesus is not simply “one of us”—like his brothers and sisters—but his origins are perhaps considered shameful. Jesus is no one special and he certainly does not have the authority to call these hometown folks to “repent and believe” (1:15).
Apparently, the family of Jesus is part of the synagogue audience or at least well-known in the environs. Mary, four brothers (named as James, Joses, Judas and Simon), and an unidentified number of sisters are referenced by the synagogue attendees. In the late fourth century, Jerome suggested that these “brothers and sisters” were actually cousins and Epiphanius at the same time suggested that they were Joseph’s children but not Mary’s. But there is no biblical reason why they could not be the children of Mary and Joseph after the birth of Jesus and thus Jesus’ younger siblings.
Jesus’ response to the reaction of the synagogue’s audience includes his family, most likely his siblings rather than his mother (though we cannot rule out that she thought him a bit “out of his mind” as in Mark 5:21, 31. The proverbial line that a prophet is not without honor except in his own country (city of Nazareth) is extended to include his relatives and his house (where he lives). It seems true everywhere, “you can’t go home.” The memories of childhood and old stereotypes remain, and those hinder any recognition of how a hometown child might have excelled.
Mark characterizes the synagogue’s response as “unbelief.” Whereas Jairus believed and the woman who touched Jesus believed, his hometown does not. Faith was a key ingredient in the Galilean stories in chapter five but is lacking here. Just as many marveled at the witness of the demoniac in Mark 5:20, so Jesus marveled at the unbelief of his hometown folks.
Why does not Jesus conduct a healing ministry here? It would be unwise to read Jesus’ inability here as some sort of metaphysical reality, that is, he did not have the power to heal in this situation. It is perhaps better to read this as a decision by Jesus. Since his message was rejected and he was personally demeaned, Jesus refused to conduct a healing ministry in Nazareth. Jesus is not interested in being a side-show or a crusading miracle-worker which might only solidify their unbelief and harden their hearts in any event. In this sense, he cannot heal in Nazareth. Where there was no receptivity, Jesus moved on (as he counseled his disciples in 6:11); but even this is not absolute here since he did heal a few.
Leaving Nazareth, Jesus becomes a “circuit rider” preacher. He travels around the Galilean villages teaching about the kingdom of God (cf. 1:14, 28), just as he had done in Nazareth. Given the context, Jesus is not only widening his Galilean ministry but is also apprenticing the Twelve which enables him to widen it even more.
Jesus called the Twelve “apostles” (“ones sent”) in Mark 3:14 because he intended to send them into the field in order to participate in his mission. Jesus now widens his ministry by sending the Twelve out in pairs. They will extend the mission of Jesus from village to village. Six pairs can cover more territory in Galilee than one group led by Jesus.
The Twelve fully share in the missional ministry of Jesus—they “herald” the good news of the kingdom in order to turn the people toward repentance. They proclaim the same message as Jesus: the kingdom of God is near; repent and believe the good news (Mark 1:14-15). The Twelve fully share in the missional ministry of Jesus—they demonstrate the presence of the kingdom of God by exorcizing demons and healing the sick (Mark 1:34). The Twelve were given “authority over unclean spirits” just as Jesus had authority over them—Jesus shared the authority of the kingdom of God with the disciples (Mark 1:27; 3:15). The Twelve are full participants in the kingdom ministry of Jesus.
Why does Jesus restrict their travel baggage? They are forbidden to take extra clothing (tunic), food, money (and begging for money, that is, the beggar’s bag is excluded), but they are permitted sandals and a walking staff. In general, we see an emphasis on total dependence. The Twelve are to trust God for their provisions. The disciples are on probation; they are hereby tested.
However, more is going on here. Going out in pairs may reflect the requirement for truthful testimony in the Torah (Deuteronomy 17:6), but the significance of their sending and the restrictions mirrors God’s instructions to Israel as they left Egypt. In Exodus 12:11 Israel is instructed to eat with tunic, sandals and staff in hand for their flight out of Egypt, and then in the wilderness they depend upon God’s provision. The disciples, as new Israel—a remnant of Twelve, go out among the people to herald a new Exodus which is the inbreaking of the kingdom of God.
The Twelve are also given a criterion for staying or leaving in a particular village. If they are welcomed, they stay and practice the kingdom of God by heralding and healing. If they are rejected, they leave for another village. To shake the dust of the feet was a symbolic gesture of disassociation and judgment. If the village rejects God’s missionaries, they heap upon themselves their own judgment.
Jesus himself faced rejection and unbelief. The disciples will face the same. Not everyone will accept the message. If they will not listen to Jesus, they will not listen to the disciples. As we follow Jesus, sometimes we are welcomed and sometimes we are rejected. Nevertheless, we have a mission as Jesus has invited us to participate in his redemptive mission.