Perhaps you have wondered, at some point, of the amount to which God reciprocates based on our human action. For example, if you cuss somebody out on the freeway would God step in and cause you to get in an accident later? Probably not a great example, but you see where I'm going at least?
There is a story in the gospels where Jesus returns to his hometown in Nazareth. I'm going to suggest that it gives us significant insight to what I'm calling the "theology of divine reciprocation."
Mark’s account of Jesus’ return to Nazareth in Mark 6 can be understood in two primary sections. Mark describes the rejection of Jesus first, then Jesus’ response to their lack of faith. My goal will be to identify the way the 1. positioning and 2. historical context of these two corresponding sections illuminates the divine characteristic of reciprocation.
Study of the form and structure of Mark 5 and 6 reveals a noticeable sequence. There is a display of astonishing faith (Mark 5), absolute rejection in Nazareth (Mark 6:1-6a), followed by another display of faith by the disciples (Mark 6:6b-13). There is human action followed by divine reciprocation on each of these occasions. Mark 5 describes the overlapping narratives of the woman with a twelve-year issue of blood and Jairus’ whose daughter is dying. Their faith was made manifest in the fact that they had no other options. It was a risky endeavor to seek healing from Jesus. For the woman, there was the possibility of spreading her contagious illness. For Jairus, a ruler in the synagogue, it required claiming Jesus as his only hope. The bleeding woman had said, “if I but touch his clothes I will be made well (5:28).” A closer look at the original language suggests ongoing repetition in her pursuit. It may be translated “the woman had been saying to herself (repetitiously).” Her faith had been developing for some time. Mark 5:23 says, “when he (Jairus) saw him (Jesus), fell at his feet and begged him repeatedly.” Both narratives exemplify repetitious human action first, followed by divine reciprocation. Jesus responded to the woman saying, “your faith has made you well (Mark 34).” And because of Jairus’ continued faith, even when his daughter died, Jesus raised her from the dead.
The disciples had displayed faith in Jesus continually. They left their livelihoods to follow him and never looked back (Mark1:16-20). The passage directly following Jesus’ return to Nazareth indicates Jesus sent the disciples out two by two ordering them to take only a staff (Mark 6:7-13). Their ministry was incredibly profitable and when they finished their work, they were rewarded with rest and leisure (Mark 6:30-31).This is another example of human action first, followed by divine reciprocation.
Jesus’ return to Nazareth is inserted right between these two displays of faith. Every statement from the Jews demonstrates a lack faith. Mark says, “και εσκανδαλιζοντο εν αυτω” which I translate, “and they took offense at Him.” The Greek word for “took offense” is “skan-dal-id'-zo,” where we get the english word, “scandalized.” Not only were the people in disbelief, but they were actually scandalized by Jesus! The idea conveyed in this context is that of being offended and repelled to the point of abandoning belief in Jesus. Because this word is used by Mark right before Jesus’ response, the continued reading of Jesus’ response in Mark 6:1-6a is informed by and in reaction to the offense taken by the people. It is because of their rejection that Jesus rebuked them, did no “mighty deed of power there” (6:5), and went on his way in the following passage rather than staying in Nazareth among his own people (6:7-13). This exemplifies of the positioning of Jesus’ rejection and response in Nazareth illuminating the divine characteristic of reciprocation.
Not only is Jesus’ nature of divine reciprocation evident in the “positioning” of Jesus’ rejection and response in Nazareth, it is also evident in the historical context. Aspects of historical significance for this study are the setting in the synagogue and the statements made by the Jews.
Mark 6:1-6 takes place on the sabbath in Jesus’ hometown of Nazareth. It is the first time Mark mentions Jesus returning to Nazareth since he began his ministry. Jesus taught in the synagogue based on the Jewish custom allowing visiting teachers to give the scriptural exposition there. Those who heard and commented knew him personally. Most had only experienced Jesus as a carpenter’s son. It was the first time they would have heard Jesus reveal such wisdom and knowledge. Mark says, “many who heard him were astounded.” The word “astounded” is a response from those who knew Jesus well but had never experienced him in this way. Based on Mark’s narrative, all took offense to Jesus (6:3c). This astonishment is an echo of that which Jesus first aroused in Capernaum (Mark 1:22). In Capernaum, he was a stranger. In Nazareth he was well known and understood in a different role. It also calls to remembrance Jesus’ teaching in the synagogue as a child in Luke 2. All occasions use a variation of the word ἐξεπλήσσοντο (ezeplenssonto), meaning “stricken with astonishment” to describe the reaction to Jesus’ wisdom and knowledge.
The Jews recall Jesus as a carpenter, who lived and worked among them for approximately thirty years. Mark says Jesus himself was a carpenter. Matthew describes Jesus as the carpenter’s son (Matt. 13:55). Jesus did not begin his ministry until young adulthood. He must have supported himself as a carpenter prior to his ministry. The question, “isn’t this the carpenter?” points not to a simple recalling of his past profession but is a hostile response to Jesus' teaching and miracles. A Jew would have taken up a profession in their youth, what business did Jesus have taking on the identity of a rabbi at this point in his life? They suggest Jesus to be just a common ordinary worker who makes his living with his hands like the rest of them.
The first question avoids the mention of Jesus as the son of Joseph. It was not customary among Jews to describe a man as the son of his mother. Jesus is referred to as Joseph’s son in Matthew 13:55, Luke 4:22, and by some of the later copyists. The mention of Jesus as Mary's son references the rumor of Jesus' illegitimate conception. Many consider it a slur regarding his birth. Matthew’s telling also phrases this question offensively saying, “isn’t his mother’s name Mary?” Every question asked of Jesus is offensive in some way. It isn’t surprising that Mark says, “they took offense at him” immediately following the questions they asked. Matthew’s account, and all variant readings of Mark’s account demonstrate disdain for Jesus. (Variants of the original manuscripts)
Jesus’ response to their rejection is where Jesus’ divine characteristic of reciprocity is found in this historical context. Jesus was amazed at their disbelief (6:6a). This is, in part, because of the nature of their questions. They must be willing to disregard their preconceived misunderstanding of Jesus in order for Jesus to do a mighty work. Mark’s version implies that Jesus' power to heal was conditioned by the faith of those who desired to be healed saying Jesus could, “do no deeds of power there.” The point is not that Jesus loses his power when faith is not present. It is that the unbelief of Jesus’ has a restraining, diminishing, effect on his work. Jesus did not choose to stay, try to persuade them, or perform acts to win them over. Their hardness of heart and rejection completely ended his work there. His departure had to do with the lack of faith they were willing to place in him. These things prove that Jesus’ nature of divine reciprocation is evident in the historical context of this passage in addition to its positioning.
