The Gospel of Mark
Catch words: Mk 9,33-50
All three predictions of Jesus' fate lead into a teaching about discipleship. Here 9,33-50 is a unity following the second passion prediction. The key is the catchwords.
"In my name" is the main link introduced in verse 37. It is then picked up and taken further in verses 38-41, with "your name" occuring in in verse 38 and "my name" in verse 39. Then there is "the name of Christ" in verse 41.
In verse 36, Jesus takes a child into his arms. The reference to "little ones" in verse 42 echoes this and then takes it further.
In verse 42-47, we have "stumble" as the key word. The Greek here gives us the English words "scandal" and "scandalize". Thus in 6,3, the people of Nazareth are scandalized by Jesus. I prefer to follow the NRSV "stumble", other translations use "cause you to sin", which may be too specific.
The reference to fire in verse 48 then links with salt in verse 49, salt being the final theme of the teaching.
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Following Jesus: Mk 9,38-50
Acting in my name: 9,38-41
John is usually connected with his brother James, they are the sons of thunder (3,17). In a manner similar to 9,34, they will approach Jesus after his third prediction asking who is to be the greatest (10,35).
Verse 38 comes from a background where exorcists were common. They would often invoke many names they thought might be powerful, a sort of blanket medcine.
The name of Jesus is for Christians the most powerful of names. This is the only time John son of Zebedee makes a comment and he shows the narrowness typical of all the disciples. The one casting out the demons may well be another disciple but he is not one of the inner group of twelve, he does not follow us, says John. True following would be following Jesus.
Jesus by contrast shows an openness. Verse 39 is unique to Mark, again highlighting the importance of the name. This is then concluded by the solemn saying of verse 41 which begins "for whoever". The "name of Christ" appears for the only time in the Gospel. It may reflect the early Christian community.
Thus for verses 38 to 41, the theme is "in the name of Christ" and with it comes an inclusiveness which must characterise his disciples. The opposite to the reward of verse 41 now follows.
There is a similar theme to these verses in the book of Numbers. Moses' response to complaints was "Would that all the Lord's people were prophets" (Num 11,29).
Stumbling Blocks: 9,42-48
Verse 42 uses the imagery of stumbling blocks and millstones, two types of stone. The same idea of being open is followed up with particular notice of the little ones. We have seen how it is the little ones who show true faith in Jesus (9,24).
"Stumbling block" as we seen shows that one result of a lack of openness is to give scandal. Jesus thus moves from one type of stone to another as he indicates how serious the offence is.
And this is followed up with the three parallel sayings about scandal and its consequences. Dramatic language not of course to be taken literally. Rather it indicates that the gravity of the offence will be met with gravity of punishment.
Hell is the Hebrew "Gehenna", the waste pits down the valley from Jerusalem. 2 Kings and Jeremiah both refer to this.
Verse 48 is a quotation from Is 66,24. Strangely, the very last verse of this lengthy book is one of condemnation. Here it is an apt quote as a reminder of the possibilities of eternal punishment.
Salt: 9,49-50
Verses 49 is an obscure saying, unique to Mark. The origin is usually thought to be Leviticus 2,13.
The message of 49-50 is moves from the purifying effects of fire and salt. Fire is life-giving as the old is burnt and new springs up. Salt is life-giving and leads to the new life and openness required of a true disciple of Jesus.
And so the conclusion is to be at peace, shalom, with one another: the Hebrew "shalom" has a deeper sense of peace than is suggested by the English word. Peace and harmony might be a good way of putting it. The harsh words of scandal end on a positive note.
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The Sunday Gospel: 26th Sunday OT
The sayings on salt (9,49-50) are omitted from this Gospel. This may be because their meaning is obscure. Also, there is something similar is found in the Sermon on Mount (Mt 5,13) and the lectionary avoids repetition.
The JB in the lectionary has "obstacle" for the greek "scandal" in verse 42 but then changes to "cause you to sin" for the other sayings. I prefer consistency in translation as far as possible.
We have seen how the reading from the book of Numbers which accompanies the Gospel forms the OT background to the first part of the reading.
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