1st Reading – Ezekiel 2:2-5
As the LORD spoke to me, the spirit entered into me
and set me on my feet,
and I heard the one who was speaking say to me:
Son of man, I am sending you to the Israelites,
rebels who have rebelled against me;
they and their ancestors have revolted against me to this very day.
Hard of face and obstinate of heart
are they to whom I am sending you.
But you shall say to them: Thus says the Lord GOD!
And whether they heed or resist — for they are a rebellious house —
they shall know that a prophet has been among them.
In today’s first reading, God empowers the prophet Ezekiel with the Spirit and sends him to speak to the rebellious people of Israel.
Ezekiel was among the Israelites taken into exile by King Nebuchadnezzar of Babylon in 597 BC, during the first of three deportations that marked the beginning of the Babylonian captivity. It was there that Ezekiel received his commission, making him the first prophet to receive his calling outside of the Holy Land.
As the Lord spoke to me, the spirit entered into me and set me on my feet,
In the verses leading up to this passage, Ezekiel sees a vision of God’s glory and falls facedown in awe and reverence. Then God says to him, “Son of man, stand on your feet that I may speak with you!”
As Ezekiel hears these words, God’s spirit (ruah) enters into him and puts him on his feet, readying him for the task ahead.
In the Hebrew Bible, the Spirit of God entering a person indicates empowerment and divine enablement for a specific task (Judges 3:10, 1 Samuel 16:13, Exodus 31:2-3).
and I heard the one who was speaking say to me: Son of man,
Here, “son of man” is ben-’ādām, which means “human being.” This is not to be confused with bar-’ěnôsh, the Son of Man who is described in the book of Daniel with messianic connotations. The Book of Ezekiel (537 BC) predates the Book of Daniel (165 BC) by several hundred years.
Ben-’ādām is a title used frequently in Ezekiel (over 90 times) and emphasizes Ezekiel’s humanity in contrast to God’s divinity. It highlights the frailty and humanness of the prophet, underlining that he was chosen by God’s grace.
“[Ezekiel] is brought up often into heaven and his soul rejoices at great and beautiful mysteries which remain invisible to us. But it is fitting that he be called son of man while he contemplates those hidden wonders, so that he will not forget who he is or glory in the splendour that has been revealed to him” (Saint Gregory the Great, Homiliae in Ezechielem prophetam, 1, 12, 22).
I am sending you to the Israelites,
Note that all the initiative is God’s: God sends him, to the people that God selects, with the message that God determines.
This is an official mission with all the authority it entails.
rebels who have rebelled against me; they and their fathers have revolted against me to this very day. Hard of face and obstinate of heart are they to whom I am sending you.
Ezekiel’s mission unfolds within a period of Israel’s ongoing defiance against God. The repetition of “rebellious” emphasizes the severity of their disobedience.
Not only have the people rejected God’s authority and covenant, they also have hardened in their resistance to repentance and change. God is preparing Ezekiel for hostility and rejection.
Notice, however, that none of this stops God from taking the initiative to reach out to them. God continues to be faithful to his covenant promise to love them, even in the face of their infidelity.
But you shall say to them: Thus says the Lord GOD!
This instruction is often referred to as a “messenger formula” and is found throughout the prophetical books. By prefacing his message this way, the prophet makes it clear that he is acting as a mouthpiece for God, conveying his messages directly.
Claiming to speak on behalf of God carried immense responsibility… and consequences. In ancient Israel, false prophets who claimed divine authority faced severe penalties, including being put to death (Deuteronomy 18:20).
It’s no wonder that Ezekiel would require the fortification of God’s spirit to even consider undertaking such a daunting task.
And whether they heed or resist – for they are a rebellious house – they shall know that a prophet has been among them.
Regardless of how the people receive Ezekiel and his message, the clarity of God’s message and the authority of his messenger will be unmistakable.
God’s grace in sending a prophet to the exiled Israelites was a tremendous gift, especially considering their dire circumstances. With their king captured and their temple destroyed, Judah’s political, religious, and social institutions were in shambles. The fact that Ezekiel was unmistakably from God provided them with a divinely appointed leader to guide them in the right direction and ultimately toward their salvation.
In the midst of their despair, and in light of their blatant disobedience and hardness of heart, having such a clear and authoritative voice from God was an invaluable beacon of hope and redemption.
2nd Reading – 2 Corinthians 12:7-10
Brothers and sisters:
That I, Paul, might not become too elated,
because of the abundance of the revelations,
a thorn in the flesh was given to me, an angel of Satan,
to beat me, to keep me from being too elated.
Three times I begged the Lord about this, that it might leave me,
but he said to me, “My grace is sufficient for you,
for power is made perfect in weakness.”
I will rather boast most gladly of my weaknesses,
in order that the power of Christ may dwell with me.
Therefore, I am content with weaknesses, insults,
hardships, persecutions, and constraints,
for the sake of Christ;
for when I am weak, then I am strong.
In our second reading, Paul explores the paradoxical nature of his apostleship in relation to Christ’s cross.
Brothers and sisters: That I, Paul, might not become too elated, because of the abundance of the revelations,
Paul has received extraordinary spiritual insights and visions from God, gifts that could easily lead to pride.
a thorn in the flesh was given to me, an angel of Satan, to beat me, to keep me from being too elated.
To keep Paul humble, God permits him to be afflicted with a persistent ailment, which Paul describes metaphorically as a “thorn in the flesh.”
Scholars debate the exact nature of the affliction, but it symbolizes a significant, ongoing challenge. It may have been a physical or psychological ailment, or a disorder in the church. In Hebrew the phrase “thorn in the flesh,” like the English “thorn in my side,” typically refers to other people (see Numbers 33:55 and Ezekiel 28:24), so he may be referring to an especially persistent and obnoxious opponent.
Regardless of its nature, the purpose of the affliction is to keep Paul grounded in humility.
Three times I begged the Lord about this, that it might leave me,
Paul did not unquestioningly accept this particular suffering; he prayed for relief. Repeating the request three times underscores Paul’s earnestness and persistence. (Paul may have been employing the biblical symbolism of the number three, which signifies completeness or sufficiency.)
Paul was no stranger to personal suffering for the sake of his ministry (2 Corinthians 11:23-28, Acts 16:22-24, 2 Timothy 2:8-9). Many commentators infer that Paul’s reluctance to accept this affliction was not because it caused suffering, but because it was an obstacle to his work.
Paul’s dedication to his mission was paramount, and any hindrance to that mission would have been a matter of serious concern for him.
but he said to me, “My grace is sufficient for you,
Paul’s petition is denied; release and healing are withheld for a higher purpose.
for power is made perfect in weakness.”
A paradox. God’s power reaches its full potential not in the absence of weakness, but through it. It is in the recognition and acceptance of our own limitations that we become most receptive to God’s strength.
True strength lies in reliance on God rather than in self-sufficiency.
I will rather boast most gladly of my weaknesses, in order that the power of Christ may dwell with me.
This insight transforms Paul’s perspective on his own weaknesses. Rather than seeing them as hindrances, he views them as opportunities for Christ’s power to be manifested.
Therefore, I am content with weaknesses, insults, hardships, persecutions, and constraints, for the sake of Christ; for when I am weak, then I am strong.
The paradox of Paul’s strength in his weakness is grounded in the paradox of Christ’s death and resurrection: Just as Jesus’ death won eternal life for us, it was precisely at his weakest moment that he was strongest and accomplished God’s salvific plan.
Gospel – Mark 6:1-6a
Jesus departed from there and came to his native place, accompanied by his disciples.
When the sabbath came he began to teach in the synagogue,
and many who heard him were astonished.
They said, “Where did this man get all this?
What kind of wisdom has been given him?
What mighty deeds are wrought by his hands!
Is he not the carpenter, the son of Mary,
and the brother of James and Joses and Judas and Simon?
And are not his sisters here with us?”
And they took offense at him.
Jesus said to them,
“A prophet is not without honor except in his native place
and among his own kin and in his own house.”
So he was not able to perform any mighty deed there,
apart from curing a few sick people by laying his hands on them.
He was amazed at their lack of faith.
Today’s gospel reading recounts the story of Jesus’ rejection in his hometown.
Jesus departed from there
This reading is a direct continuation of last week’s gospel reading, in which Jesus raised Jairus’ daughter. Jesus departs from Capernaum, where that miracle occurred, and heads to Nazareth.
and came to his native place, accompanied by his disciples.
Patriá (“fatherland,” “native place”) refers to the place of one’s family origins and upbringing. This word choice emphasizes a deep connection to one’s roots, heritage, and familial ties.
Jesus comes as a teacher; the disciples’ presence indicates an official visit.
When the sabbath came he began to teach in the synagogue, and many who heard him were astonished.
The reading of the Torah and Prophets was a central part of the Sabbath service at the synagogue. It was not unusual for learned men or visiting teachers to offer interpretations or teachings based on these readings.
They said, “Where did this man get all this? What kind of wisdom has been given him? What mighty deeds are wrought by his hands!
So far, we might think the townspeople are responding with faith and awe, as so many others have done.
They are clearly impressed at Jesus’ transformation from a familiar local boy to a renowned teacher.
Is he not the carpenter,
In no other gospel is Jesus referred to as a carpenter. In Matthew 13:55, he is “the carpenter’s son.”
the son of Mary,
In Jewish custom, the norm was to identify a man by his father’s name. Referring to Jesus as “Mary’s son” rather than “Joseph’s son” is unusual and has raised questions among scholars.
There are a few possible interpretations:
- It very likely indicates that Joseph had died by this time.
- It may have been intended as some kind of insult.
- It may highlight Mary’s prominence and respect within the community, and/or her importance in the early Christian community, when Mark’s gospel was written.
- It may be a subtle reflection of Mark’s faith that God is the father of Jesus and that Mary was a virgin.
It has been suggested that this is an outright accusation of Jesus’ illegitimacy. However, his widespread acceptance and ministry contradict this view, as large crowds sought out his teachings and miracles, indicating he was not marginalized by society.
and the brother of James and Joses and Judas and Simon? And are not his sisters here with us?”
From other gospel passages, we know that James and Joses, mentioned here, were sons of Mary of Clophas (John 19:25).
The Semitic languages of Hebrew and Aramaic do not have distinct terms for specific familial relationships. The words “brother” and “sister” did not necessarily mean children of the same parents but encompassed a broad range of kinship, including cousins, nephews, etc. (For other examples, see Genesis 14:16, Genesis 29:15, and Leviticus 10:4.)
When he was dying on the cross, Jesus entrusted his mother, Mary, to Saint John (John 19:26-27). This only makes sense if Mary had no other children, otherwise, Hebrew tradition would have required that they care for her.
And they took offense at him.
Mark makes it clear that the townspeople’s astonishment is not based in awe but resentment. As so often happens, familiarity has led to contempt.
This incident highlights a larger theme in Mark’s gospel: Jesus’ total abandonment by everyone from whom he might expect support, not only during his public ministry but also during his passion and death.
Jesus said to them, “A prophet is not without honor except in his native place and among his own kin and in his own house.”
This saying has parallels in other cultures, especially Jewish and Greek literature, but without specific reference to a prophet. By comparing himself to previous Hebrew prophets whom the people rejected, Jesus hints at his own eventual rejection by the nation of Israel.
In combination with how Jesus’ own relatives have treated him (Mark 3:21), it’s clear that Jesus is rejected by those who knew him the best, but who apparently understood him the least.
So he was not able to perform any mighty deed there, apart from curing a few sick people by laying his hands on them. He was amazed at their lack of faith.
As the Son of God, Christ is fully capable of performing miracles regardless of circumstances. However, God often chooses to work in partnership with human faith. We saw this in last week’s reading about Jairus and the hemorrhaging woman, where the unwavering faith of each played a crucial role in the miraculous healings they received. In contrast, here we see Jesus’ ability to perform miracles in Nazareth being hindered by the people’s lack of faith.
This points to a profound truth: Divine power, while limitless, often respects and responds to the openness and receptivity of the human heart. Faith serves a conduit through which God’s miraculous power flows into the world.
“Two things must coincide for the reception of healing: the faith of those who need healing, and the power of him who will heal. If either of these are wanting, the blessing of a cure will not readily be attained.” [Pseudo-Victor of Antioch (5th century), Commentary on Mark 6].
Connections and Themes
- Rejection of God’s messengers. In our first reading, God sends Ezekiel to call the exiled Israelites to repentance, fully aware they will reject his message. This theme of human resistance to divine revelation recurs in the gospel reading, where Jesus encounters skepticism and rejection in his hometown. Our second reading deepens this theme. Paul’s “thorn in the flesh” likely involved persecution, reflecting the personal suffering he endured for his ministry. Throughout the New Testament, Paul faced significant rejection: he was driven out of towns, beaten, imprisoned, and ultimately executed by the Romans under Emperor Nero. Despite these hardships, Paul persevered, exemplifying the steadfastness required of God’s messengers and urging us to remain resolute in our own calling.
- Divine strength in weakness. In the first reading, Ezekiel’s task is daunting, but God’s spirit fortifies him, demonstrating that divine strength is provided in the face of human frailty and resistance. This theme is punctuated in the second reading, where God’s strength enables Paul to persevere.In contrast, the people of Nazareth refuse to humble themselves in the presence of Jesus’ power. Their rejection and disbelief actually hinder the Son of God’s ability to perform miracles, demonstrating that when faith and openness to God’s power are absent, the transformative strength of the divine is not fully realized.
Sunday Readings 