The Gospel of Mark
Disciples of Jesus: Mk 9,30-50
While the question in verse 38 seems a good dividing point, we can see how the first page, 9,30-37 is divided into two by the arrival of Jesus and his disciples in Capernaum in verse 33. The focus of the passage then changes from Jesus to the disciples.
Further, in verses 33 to 35, the evangelist is setting up a teaching by Jesus in way which is much more elaborate than Matthew (Mt 18,1). They enter into the house (verse 33), the disciples have to tell Jesus they are discussing the greatest (verse 34). Then Jesus sits as a teacher as he does in both 4,1 and 13,3. The best example of sitting to teach would be the Sermon on the Mount, Mt 5,1.
It is clear therefore that Jesus' teaching runs from 9,35 through to 9,50. It begins with the example of the child which is on this page. Our next page reading picks up from John's question in 9,38 as a continuation of this teaching.
This we will confirm on the next page when we will look further at the unity of the teaching 9,35-9,50.
NABRE has placed a major heading between verses 32 and 33. That has the effect of dividing this passage 9,30-50 into two completely separate parts. Yet the prediction of 9,30-32 provides the essential background to the teaching about being a disciple.
I also indicated the close parallel between the second and third predictions and the teaching that follows in both about who is the greatest. The teaching of the third prediction reaches its climax with the saying about service (10,45). This echoes the opening comment from Jesus about being servant of all (9,35)
This suggests there is a certain unity to 9,35-10,45 even if it is divided by the third prediction by Jesus, 10,32-34. With Jesus in front (10,32), this is his teaching about following him.
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The greatest in the Kingdom: Mk 9,30-37
Jesus predicts his fate: 9,30-32
The last place name mentioned was Caesarea Philippi (8,27), the next will be Capernaum (9,33). Jesus passing through Galilee is on a journey southwards which leads to Jerusalem (10,32). The repeated "on the way" in 9,33 and 9,34 is also a reminder that the way will lead to Jerusalem, for the disciples as much as for Jesus.
Private instruction of the disciples has been a feature of this Gospel since 4,34. Repetition such as "teaching and telling them" is a feature of the style of this Gospel.
Jesus now predicts his fate for a second time. This is the shortest of the three predictions with less detail than the first. It speaks of the Son of Man being "handed over", the word used by the evangelist for the betrayal of Jesus, John the Baptist and the followers of Jesus. In Daniel 7,25, we find tne holy ones being handed over to the power of Antiochus Epiphanes.
Once again, Jesus concludes that he will rise again "after three days".
Once Jesus has predicted his fate, there follows in all three predictions a consideration of the status of the disciples. It's a reminder of how much they have to learn. In verse 32 they are afraid to ask him, possibly because Jesus has so often commented on their lack of understanding (8,21).
Who is the Greatest? 9,33-37
The comparison with Mt 18,1-5 indicates that this discussion about the geatest is unique to Mark. Mark is always pointing out the shortcomings of the disciples but this is softened by the other evangelists. (Matthew is beginning a new discourse in 18,1.)
Capernaum became Jesus' base in chapter 1 so this may be the house mentioned there (1,9). What matters is that this is the setting for a private discussion between Jesus and his disciples.
Using the phrase "on the way" twice (verses 33 and 34) is a reminder that the way is leading to Jerusalem, for the disciples as much as for Jesus. It is also therefore the way of discipleship.
The failure of the disciples to understand is shown by their stress on who will be greatest. They have yet to learn that the greatness of a disciple as of Jesus himself turns upside down the values of this world. This introduces the theme of service which will come to its climax in 10,45. Service, therefore is always the priority.
This is highlighted by the formality of Jesus sitting to teach (as in the Sermon on the Mount, Mt 5,1).
It is a detail which is typical of Mark (but not Matthew or Luke) that Jesus in verse 36 takes the child into his arms. The child becomes the symbol of what it means to be with Jesus (3,14).
Verses 37 is translated using either "welcome" or "receive". Children are open to the world, to receive what is on offer. At the same time, they and everyone else must be received. "Receive" is probably therefore better than the usual "welcome".A child had no status in the ancient world, he (or she, some respectable translations use "it"!) stands for the little ones (verse 42) to whom the Christian community must always be open "in my name". Thus the chain of reception goes through Jesus to the one who sent him, God his Father.
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The Sunday Gospel: 25th Sunday OT
The whole poem from the Wisdom of Solomon, Wis 2,12-20, is a description of the righteous one and his challenge to the wicked. Reading this with Jesus in mind as the righteous one give us to a deeper understanding of the passion. For this Sunday's Gospel, that emphasises the prediction, 9,30-32. There's not much resurrection in the reading though.
The Jerusalem Bible translation "virtuous man" is always better rendered by the traditional "righteous man" Jesus is course the perfectly righteous man doing the will of his Father (14,36)
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