Is it possible to be too familiar with Jesus? The trust shown by Jairus and the woman in the last part of Mark 5 contrasts with the rejection of Jesus in his home town, Mark 6:1–13.
A prophet is without honor in his own country. Don’t let familiarity deceive you. Jesus returns to his own town, Nazareth, though the name is not given here. He is accompanied by his disciples, perhaps because what will happen to Jesus here helps prepare them for their upcoming mission. Jesus teaches in the synagogue on the Sabbath. (Possibly this is the same incident as is recorded in Luke 4, but it may well be a later visit.) While the people of Nazareth are amazed at his teaching, verse 2, they also take offense at him, verse 3. Their familiarity with him leads to contempt. The series of questions naming family members carry with them an unspoken, “Who does he think he is?” This is the place in the Gospels which names Jesus (not just Joseph) as a carpenter–which is how the people of Nazareth had known him. Describing him as the son of Mary (with no reference to his father, even if deceased) may contain a not too subtle innuendo. The rejection grows out of pride. Others may be taken in by this young rabbi, but they know who he really is. Mark summarizes their response: they took offense at him. Beware of allowing familiarity with Jesus to breed disdain for him. Though we might not allow our response to descend to the level of that of Nazareth, we who know the name, Jesus Christ, who have heard about him all our lives, who meet regularly in his name, run the danger of taking him for granted, of failing to appreciate as fully as we should his majesty and glory. Mark writes his Gospel so that you will know that Jesus is the Christ, the Son of God, see Mark 1:1.
Unbelief has consequences. Jesus was amazed at the unbelief. He quoted the saying about a prophet not having honor. The unbelief was not surprising, but nevertheless, it is something at which he was amazed. The people of Nazareth had great benefits–and blinded themselves to the presence of the King. In the face of that unbelief, Jesus could work no miracles. That was not inability — he did heal a few, but he could not, in the sense that it would have been inappropriate, unfitting, even contradictory, to work miracles in the face of that unbelief. This is the negative side of the faith which Jesus encouraged and nurtured in Jairus and the woman he healed. Unbelief is not always he blatant opposition of atheism or the skepticism of agnosticism. It can simply be ignoring Jesus and his claims. This response draws the amazement of Jesus. Christ was teaching his disciples (and you) to expect opposition. The twelve are about to go out, and will meet opposition and rejection, verse 11. In the context of unbelief the kingdom moves forward. Ultimately it will be the rejection of Christ by the nation that sets the stage for the great apostolic work of bringing the word, not just to Israel, but to the ends of the earth. The prophet may be without honor, but his work moves forward. You see an anticipation of that work in the sending of the Twelve.
“Here the question is not whether Jesus possessed the power to work miracles, but whether he was free to exercise this power in all circumstances. Where there is no faith, there is no room for a miracle. There he could work no miracle because in such circumstances it would only have the character of a deed of power and would lack the background from which miracles derive their significance and against which they can be understood. The expression ‘he could not’ in Mark 6:5 must, therefore, be understood as an impossibility within the scope of Jesus’ task and activity.”
Herman Ridderbos, The Coming of the Kingdom, p. 118
Christ’s kingdom comes in power. Jesus delegates the Twelve to go as his representatives. He had called them to be fishers of men, Mark 1:16–20, and to follow him, Mark 2:14. The twelve had been set apart, Mark 13:13–19. They had received instruction from the Lord beyond what the crowds received. They were commissioned as official witnesses. That was one of the reasons for going in pairs. The term “apostles” is used in verse 30, looking ahead to work the same body would do following Christ’s earthly ministry. They were to travel without food or money, verse 8, depending on God’s provision. Mark seems to tie this with the Exodus from Egypt, Exodus 12:11. The instructions do raise some harmonization issues, but Jesus may be allowing a walking stick, but not a heavier shepherd’s staff, used for protection. The hospitality shown to visiting teachers was not uncommon in the ancient world. Through that, the Lord would provide for their needs. Even here, be prepared for rejection. Not all would welcome them. As Nazareth had refused the Lord, some communities would receive neither the message nor the messengers. There judgment would come. Mark explains for his Roman audience the significance of shaking the dust off the feet. A pious Jew might take that action as he left Gentile territory and entered the Holy Land. Don’t miss the powerful significance of the gesture here — that within the geographic bounds of Israel there might be those who were spiritual aliens, enemies of God and of his messengers. Dust would be shaken off against them! The gospel, whether preached by the Apostles or communicated by you in a conversation with a neighbor, never returns to God empty.
Respond to the King! The disciples proclaimed the gospel of repentance. That command summarizes their preaching, and focus on the expected response. The miracles worked by the Twelve are identified as casting out demons and healing the sick. Both reflect the activity of Jesus. Both are connected with the redemptive work of Christ.
“The essential element in the mission is the intrusion of the Kingdom of God ‘with power.’ The expulsion of demons is clearly distinguished from the anointing of the sick, but both actions were visible functions of the kingdom. They declared that it was God’s intention to apply salvation to man in his wholeness.”
William L. Lane, The Gospel According to Mark, NICNT, pp. 209–210
The kingdom is not simply an interesting concept, a fascinating philosophical principle, an intriguing religious experience. Rather the power of God is present wherever the Kingdom is truly proclaimed. That power is present where God’s people live and speak. That power focuses in the person of Jesus Christ, and he summons you to respond by trusting him.
Both the sermon in Jesus’ home town and the preaching of the Twelve push you to consider how you respond to the good news. If it is something too familiar for you to bother with, or too difficult to respond to, the time comes when Jesus ceases to speak. But where the Word is received by faith, the Kingdom is present in its power and glory — for the King is there.