(14th Sunday OT B) The Prophet in his Own Country

From the 12th to the 13th Sunday, we have been reminded by the liturgy of the importance of faith. In today’s Gospel narrative, we are told that the lack of faith among the townspeople of Nazareth rendered Jesus’ work in his own home town difficult. There is however another “faith” that is implied in the Gospel message: the “loyalty” of the disciple to his mission as prophet. Jesus’ statement about the prophet who finds no honor in his own country is to be understood as an invitation to go on with one’s work even if it becomes difficult.

Relevant Articles

• A Prophet Without Honor
• My Grace Is Enough For You (2 Corinthians 12:7-10)
• Mag-aral Tayo: Ang Propetang Walang Karangalan

Guide for Reading the Text

Nazareth

Matthew and Luke inform us that Jesus was born in Bethlehem, the birthplace of David. Matthew gives us the information that the family of Jesus moved to Egypt and then to Nazareth where they finally stayed. Nazareth is never mentioned in the Old Testament, an indication that it was not of importance for OT salvation history. It is a small village, 30 km. west of Tiberias and the lake of Gennesaret and situated on a mountain (350-400 m. above sea-level); it is visible from afar, especially when one approaches from the south.

Reaction of the Crowd

The townmate express their doubt about Jesus in five statements that can be grouped into two classes. The first three express perplexity about Jesus moving from a general statement, to his teaching and to the “mighty deeds” performed by him. The second group are two statements regarding Jesus’ origins. The first group is about Jesus’ person and work; the second is about his family. Mark makes his readers understand that the “scandal” of the townmates of Jesus was due to their presumed familiarity with Jesus and his origins. Jesus’ response — which is not a condemnation of the attitude of his townsmates — makes us understand that the same reactions will be experienced even by Jesus’ missionary disciples in their own towns.

“mighty works”

“What mighty deeds are wrought by his hands! (NAB)” The phrase “mighty deeds” translate the word “dunamis” which was used previously by Mark to describe the powers that Jesus felt coming out of himself when touched by the hemorrhaging woman (Mark 5:30). The idea is Greek, but Mark does not emphasize the miraculous aspect but their proceeding “from his (Jesus’) hands.” The phrase itself echoes statements regarding the deeds performed by God in the Old Testament.

Carpenter

What our modern translations render as “carpenter” is the Greek word “tekton” which refers to someone who works with wood and stone. The more exact idea would be that of an artisan who can do the work of a carpenter or a stone mason (1 Kings 5, 11 LXX where tektons of wood and stone are mentioned).

“Is this not the carpenter (tekton)?” Jesus was known to be the son of Joseph, a carpenter by trade. It is probable that Joseph passed on his trade to his son. The comment about Jesus being a carpenter was meant to identify him and not to imply that he cannot be a teacher. After all, there was also another carpenter who became known as a teacher among the Jews, Shammai.

Brother and Sister

The Greek words “adelphos” and “adelphai” translate the Aramaic for “brother” and “sister” respectively. In Aramaic, there is no equivalent for the idea “cousin”. The reference here is not — as some claiim — brothers and sisters born to Mary after Jesus. This suggestion assumes two things: (a) that Jesus being the first born implies that there was a second or third-born; and (b) that the evangelist Mark was using here the Greek word with the nuance of the Greek, and therefore to be distinguished from the word sungeneis (the same word used to describe Elizabeth, Luke 1:36). The fact is that the idea of “first-born” in Aramaic is not ordinal but is a legal designation. The Semitic idea is that Jesus is the one who opened the womb of his mother and has the right to legally inherit from the father. Second, Jesus at the point of death entrusted his mother to his friend who “from that time on took her to his own” (John 19:26-27) This can only be possible if Jesus had no brothers and sisters.

Comparing the Readings

Jesus tells his disciples that a prophet will not be honored in his town, reminding them that what happens to him will also happen to them. This aspect of prophetic witnessing is not unknown among the prophets of Israel. In fact, the situation of Jesus and the reaction of his townmates remind us of what is said about the Suffering Servant

He grew up like a sapling before him,
like a shoot from the parched earth;
There was in him no stately bearing to make us look at him,
nor appearance that would attract us to him. (Isaiah 53:2)

The first reading is similar to this Isaianic passage. Ezekiel is commissioned by God to a people who will not listen. He assures Ezekiel however that even if Judah would not listen, they would realize that a prophet was among them. The responsorial psalm is prayer addressed to God by people who suffer for His sake. The image of a servant waiting for the mistress’s signal is used to describe the psalmist’s expectant waiting. From 2 Corinthians, we have the famous statement from Paul: “I am content with weaknesses, insults, hardships, persecutions, and constraints, for the sake of Christ; for when I am weak, then I am strong.” It is a quote that one engaged in the service of the Lord should remember.

Suggestions for the Lesson

The Marcan account draws an event from Jesus’ own experience with his townmates to remind the missionary prophets of his own community that they too will undergo the same experience. This gospel lesson is an occassion for us to reflect on one of the consequences of our own baptism: our participation in the prophetic office of Christ (cf. CCC 1581). It is an office that is directly related to witnessing to Christ and teaching the faith, responsibilities that are laid on both clergy and the faithful (CCC 904). It is to be pointed out that though Jesus’ activity among his own people was limited because of this latter’s lack of faith, we are reminded however that he continued to work there. Modern day prophets are reminded that witnessing to the Lord may be difficult in one’s own neighborhood, but that this should not be a reason not to carry out one’s duty to evangelize. Paul’s words in 2 Corinthians are words of one who has experienced rejection but did not use it as an excuse not to evangelize. The Marcan account is a reminder that the Christian witness should go out of one’s comfort zone if one would truly serve God and live out one’s baptismal consecration.