Mark 9:38-50 gives me an opportunity to discuss what we mean when we think of the rule of God coming with power, such as a broad vision of the rule of God, simple acts of generosity, and peace.
Mark 9:38-41 is a pronouncement story on the unknown exorcist.[1] It gives me an opportunity to discuss proper tolerance and a vision of the rule of God coming with power.
38 John said to him, ‘Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not following us.’ The report presents a startling contrast to the earlier episode in which the disciples could not cast out a spirit from a young boy (vv. 14-29). The disciples believe since this person is not a member of the twelve, he has no disciple-designation, and he has no authority, therefore he has no right to use Jesus’ name when casting out demons. The disciple’s problem with this exorcist is that he is not one of us, that is, not one of the established leadership certified by Jesus. The disciples proudly tell Jesus how they had nipped a budding heresy in their midst. The use of the phrase "in your name" suggests a technical reference (more specific than indicated in v.37): The man was practicing a sort of "word magic," invoking Jesus' name to perform healings. Mark's description makes it clear that this man had received no direct authority from Jesus ‑‑ so it would seem the disciple’s reaction might have some justification. Yet, their enthusiasm for shutting off divine compassion toward those hurting is disconcerting, to say the least. 39However, Jesus said, ‘Do not stop him; for no one who does a deed of power [(dunamiV) healing ministry here, but connects with 9:1] in my name will be able soon afterwards to speak evil of me. Not only do the disciples not understand the nature of the kingdom, but they are also leaning toward exclusivism in which only those who are among the Twelve can engage in the acts of God. Jesus castigates this viewpoint, arguing that the kingdom of God includes more than just the disciples. God’s kingdom, which comes in power (9:1), is a kingdom that stands opposed to the kingdom of darkness. Those who stand against darkness are those whom God empowers to do deeds of power in the name of Jesus. Hence, the noun dunamiV links the beginning of this chapter with verse 39. The story establishes the attitude of Jesus toward helpers who were not part of his disciples. Jesus’ rebuke most likely surprised the disciples. The Twelve saw themselves as a uniquely endowed, specially selected group privy to Jesus’ individual attentions and tutorials. Anyone who authentically acts in his name or on his behalf, Jesus asserts, is a full and legitimate participant in the power of that name. Furthermore, Jesus’ acceptance of this un-named exorcist widens the circle of the faithful community. While only his name imbues power, nonetheless a discipleship team must carry out this work.
40 Whoever is not against us is for us. Such a saying is a proverbial remark. Cicero, living the first century BC, confirms the proverbial character of the remark in saying in remarking that though Caesar viewed everyone as an adherent who was not against him, in contrast to others, who held everyone to be opponents except those explicitly at their side.[2]The saying is a memory of the wisdom of Jesus regarding openness and inclusiveness.
41 For truly I tell you, whoever gives you a cup of water to drink because you bear the name of Christ will by no means lose the reward. This seems to be a Christian proverb. The qualifications for acceptance into this network drop even more dramatically. Now all that Jesus requires is only the tiniest hint of respect and interest in those who witness in his name. Giving a “cup of water” is hardly a measure of exuberant hospitality. Jesus’ words to his followers now take on the hue of an ominous warning — reminding the disciples that with access to tremendous power comes tremendous responsibility. Although such persons were not believers, they were also not opponents of the Christian movement. God would reward even the simple act of offering a Christian a cup of water out of respect for Christ, Jesus states, even if the person making the offer has no other involvement in the faith. Jesus underscores his open, tolerant attitude to the work of this exorcist with two of sayings that direct his disciples to look with graciousness upon the work of those who do a deed of power in my name or the one who gives you a cup of water to drink because you bear the name of Christ. Jesus rejects the privatized vision of power offered by the disciples. Jesus' response flings wide the doors of discipleship. Jesus includes within his domain individuals his own disciples would never dream of embracing. Some commentators explain Jesus' acceptance of this unknown healer's activities by claiming he must have been one of John the Baptist's disciples, or one of the 70 sent out by Jesus. Nevertheless, the text itself makes no such stipulation.
I offer a humorous story. In Belfast, Ireland, a Catholic priest, a Protestant minister and a Jewish rabbi were engaged in a heated theological discussion. Suddenly an angel appeared in their midst and said to them, “God sends you his blessings. Make one wish for peace and your wish will be fulfilled by the Almighty.” The minister said, “Let every Catholic disappear from our lovely island. Then peace will reign supreme.” The priest said, “Let there not be a single Protestant left on our sacred Irish soil. That will bring peace to this island.” “And what about you, Rabbi?” said the angel. “Do you have no wish of your own?” “No,” said the rabbi. “Just attend to the wishes of these two gentlemen and I shall be well pleased.”[3]
Yes, the rule of God is larger than our definition of it, says Jesus. We need to take that advice seriously. Yet, one of the difficulties we face is that we live in an age that says it values tolerance. Thus, our relativistic age loves this story. Cole Porter wrote a song that celebrated this aspect of American life long ago.
Times have changed
And we've often rewound the clock
Since the puritans got a shock
When they landed on Plymouth Rock,
If today
Any shock they should try to stem,
Stead of landing on Plymouth Rock,
Plymouth Rock would land on them.
In olden days, a glimpse of stocking
Was looked on as something shocking.
But now, God knows,
Anything goes.
Good authors too who once knew better words
Now only use four-letter words,
Writing prose,
Anything goes.
The song goes on like this, suggesting that the 1930's were a time when "anything goes."
Our relativism teaches us to count intolerance as a greater sin than actual error in what we believe or what we do. Openness is the only virtue of our time. We have convinced ourselves that it is a virtue to be nonjudgmental and open and accept everyone and all behavior as equally valid. Thus, we do not believe it is right to correct mistakes and really be right. Rather, we are not to think there is anything to be right or wrong about. For us, no boundaries suggest correct standards of thinking and behaving.[4]
In our context, we may read this passage and think Jesus is endorsing this aspect of the culture. Yes, in his context, Jesus surprised the disciples with is openness and tolerance. The power of the rule of God was such that it moved beyond the circle of the disciples. In fact, one can see the rule of God in any act of simple kindness. Yet, can we admit that our type of tolerance can be the cowardly act of giving in to the spirit of the age? "Anything goes?" Not really.
Too many of us live as if we barely have enough power to get us through the day. If the rule of God is to come with power, it will be because we have so connected ourselves to Jesus that our lives can exhibit the power of the rule of God.
Mark 9:42-50 contains the teaching of Jesus on honesty and self-examination concerning sin. Mark has gathered a collection of sayings around the theme of leading others astray. It will give me an opportunity to discuss hell, of course. In context, these sayings reflect upon the danger to which the disciples open themselves in their exclusive attitude. Mark skillfully ties all of these themes together to illustrate further what it means for the rule of God to come in power (9:1). This rule comes in power not only in the deeds of power committed in the name of God on its behalf (9:39), such as exorcisms. Rather, the rule of God comes every time a simple act, such as giving water to a believer, is performed (9:41), whenever one takes care not to harm others in the community (9:42) and whenever one realizes that to follow God is more important than possession of life itself (9:43-48). Concomitantly, the rule of God comes every time believers are who they are — the salt of the earth, living at peace with one another, thereby demonstrating that the kingdom of God transforms relationships and the way one views the world (vv. 49-50).
42 ‘If any of you put a stumbling-block (σκανδαλίσῃ) before one of these little ones who believe in me, it would be better for you if a great millstone were hung around your neck and you were thrown into the sea. This saying concerning the stumbling block has a proverbial character. It focuses on the danger us as individuals can be to others in the community. The disciples have authority, but the consequences of the misuse of power are so dire that Jesus uses intentionally graphic, violent language to shock his listeners into recognizing their importance. The image of such a person cast into the sea with a millstone around the neck speaks eloquently of total annihilation. If a violent death by drowning, with a millstone attached to the neck to assure death, is better than giving scandal, one can only imagine how devastating would be the punishment for causing a member of the community to sin.[5] Sensitivity to how the larger world viewed the Christian movement seems also to be a concern in this passage. Jesus instructs the community of believers to police their own lives for sinful behavior so that they might project a right image of the early church to the world. Those who were considering the faith, or who were new to the faith, could be scandalized (literally “made to stumble”) by disjunctions they observed between Christian teaching and the ethics of individual Christians. The very act of neglecting one’s own spiritual life, so that others become disillusioned and lose their faith, is itself a serious sin.
Jesus declares that those who willfully erect "stumbling blocks," whose actions hinder the progress of "little ones," are better off at the bottom of the sea. So great is Jesus' love for these "little ones" that he counsels the ancient mechanism of pars pro toto ("partial sacrifice for the sake of survival in a situation of pursuit, of threat and anxiety") to behavior that would lead others astray. Jesus seems to reserve his anger, emotion, and tears for those who took advantage of the "others," the "little ones" -- the poor, the weak, the young, the old, the sick, the outcast. Jesus did not try to curb his tongue when castigating those who took unfair advantage or practiced outright abuse against the "others" and "little ones" of the world. Neither was Jesus ashamed to let the fierceness of his feelings turn to tears of compassion and love for all the "others" and "little ones" who stumble and struggle in this world.
43 If your hand causes you to stumble (σκανδαλίζῃ), cut it off; it is better for you to enter life maimed than to have two hands and to go to hell, to the unquenchable fire. 45 Further, if your foot causes you to stumble (σκανδαλίζῃ), cut it off; it is better for you to enter life lame than to have two feet and have God throw you into hell. 47 And if your eye causes you to stumble (σκανδαλίζῃ), tear it out; it is better for you to enter the kingdom of God with one eye than to have two eyes and to be thrown into hell, 48 where their worm never dies, and the destroying fire (πῦρ) is never quenched [Isaiah 66:24]. We have a saying on the hand, foot, and eye.[6] Here, the focus is attention to the danger we can become to ourselves. They contrast Gehenna with God’s rule and life. It concerns the final judgment and salvation at the end of history. Such a radical saying, suggesting a marred, incomplete body, which was abhorrent in Jesus’ day, was to be preferred to the submission to temptation. It was of supreme importance to remove any obstacle to entering eternal life. Entry into the rule of God means to become a disciple and enter the community.[7] To find access to the rule of God is of the very essence of salvation. The common reference to entering the rule of God has a future sense, referring to participation in the future fellowship of salvation.[8] The point is ensnaring oneself rather than others. Jesus appears to reject the notion that one cannot treat the symptom and still get to true repentance. He uses humor here to make absurd the notion that one can eradicate sin performed by various parts of the body by amputating that part of the body. Sin does not arise in the body. It arises in the human soul, in the spirit or in the heart. In this way, Christ’s teaching is the exact opposite of Greek philosophies, such as Gnosticism, that attributed a degenerate nature to the human body. In a true Israelite perspective, the body and the soul are one. The body does not drag the soul down into “earthly” debaucheries. A heart and mind turned in the wrong direction uses the body in sinful ways. If sin rules your life, Jesus argues, then you are not eligible to receive new birth and enter the new life of the resurrection; therefore rooting out sin is the only way to enter into that new life. How much is it worth to be born into that life? Jesus asks. Is it worth sacrificing a limb? Alternatively, an eye? If so, consider the fact that Christ does not require such an extreme gesture. All that Jesus asks of us is that we endeavor to rid our lives of sin that arises from human will. These verses, however, are not about maiming, but more about the blessing of life; God is more important than parts of our body. Given the richness of life in the rule of God, it would be better to be without hand, foot, or eye than to live a human life without entering it. One can live without hand, foot, or eye, but one cannot truly live without entering the rule of God. To allow hand, foot, or eye to bring one to the unquenchable fires of hell is unthinkable.[9] One could also argue that although the individual is in view in these verses, Mark weds words about the individual to his earlier words about communal offense because he wants to highlight the individual in relation to the community. Thus, the individual's sin affects the community, not only the person who commits such a sin. Therefore, the person's actions have consequences not only for self but also for others.
“Gehenna” suggests spiritual destruction, as opposed to eternal life. The image of “hell” which appears in this passage is one adapted from ancient Israelite history to correspond with the Greek notion of Hades. Unlike the Greeks, the ancient Israelites did not have a concept of Hades, or Tartarus, namely an underworld filled with fire and brimstone in which the wicked were tortured for all eternity. Sheol, the ancient Hebrew abode of the dead, was simply a pit into which the dead disappeared, never to arise again. Gehenna, however, is the New Testament equivalent of Hades, the name of which is a graecization of the Hebrew place name ge ben Hinnom, or “valley of Ben Hinnom.” It was here, in the small valley outside the Jaffa gate, that ancient Israelite kings committed the sin of child sacrifice and constructed a tophet or child sacrifice burial ground offered by fire to the pagan gods Moloch and Baal (Jeremiah 7:30-34, 32:35). The image of gehenna then, evoked in the minds of Jewish hearers, is a place of unimaginable horror, death and depravity. After this practice ceased due to the reforms implemented by King Josiah (II Kings 23:10), the valley became a trash dump where fires continually burned in order to consume the garbage. It was a place where maggots constantly fed and multiplied. Eventually, in some strands of Jewish thought, this valley became associated with what the wicked would experience in the future, one in which "their worm does not die, and the fire is not quenched" (v. 48).[10]
How do you think of hell?
Through me is the way to the sorrowful city. Through me is the way to eternal suffering. Through me is the way to join the lost people . . . Abandon all hope, you who enter![11]
Hell, Madame, is to love no more.[12]
What is hell?
Hell is oneself,
Hell is alone, the other figures in it
Merely projections.[13]
49 ‘For life will salt everyone with fire (πυρὶ). A quotation from Scripture, in which one can translate it back into its Aramaic form. Jesus is most likely alluding to the refining trials and tribulations of religious persecution that were the nearly constant experiences of the early church. These fires will be the defining experiences that form the church into what it will become. The odd language of “salting” with fire appears to have the same sense here that it has in Matthew’s version of the Sermon on the Mount (5:13). It stresses the purifying nature of fire.
“Salting” appears to refer to possessing of an indefinable quality that sets one apart. Namely, salt has inseparable characteristics in its very chemical structure that makes it what it is. If it ceases to have that indefinable quality, it ceases to be salt. Thus, Mark seems to say, the ability to endure, or to have the fire of testing and trial salt one, is the essential quality that makes one worthy to be a Christian. The world will assuredly inflict this testing on the community, Jesus warns, but he also encourages the community to test itself, ridding itself of sinful behavior. Only those who have a firm understanding of themselves, who submit themselves to the test of self-examination and honesty, can truly be at peace with a world that misunderstands them, and at peace with each other, no matter what their level of sophistication in the faith.
50 Salt is good; but if salt has lost its saltiness, how can you season it? This saying is not only in Mark, but also in the source that Matthew and Luke have in common. If the impurities were greater than the salt, the salt would be bland or insipid. Disciples are like salt in the world, purifying and preserving.[14] The image Jesus utilizes emphasizes the importance of the presence of believers as well as the nature of their presence. In addition, the rule of God that comes in power, to which the transfiguration in 9:2 gave evidence, is what we also see in the casting out of demons. Yet, we also see the rule of God coming with power in the inclusive nature of God’s call. We see it coming in power in the lives of those who are a part of it. Being in the rule of God salt disciples so that they receive purification. They participate in the preservation and purification of the world. Their lives through their actions of casting out demons (vv. 14-29, 38-40; cf. 6:7, 13), welcoming all, even little children (vv. 37; 10:15), and engaging in servant leadership (vv. 33-37; 10:35-45) purify the world of its own clamor for power and domination, overturning pride and the powers that operate behind such actions.
[1] (Francis Moloney, The Gospel of Mark: A Commentary [Peabody: Hendrickson Publishers, 2002], 190). Bultmann said the story is a product of the early Christian community. If so, it could reflect the Christian community’s concern with drawing appropriate social boundaries, separating those inside from those outside. Historically, this episode may also depict Mark's community of faith in which members are trying to decide who belongs to the community and whom they should exclude. Thus, Jesus' statement of inclusion would not only serve as a rebuke and a reminder to those of his time, but also to those within the Markan community.
[2] Though we held everyone to be our opponents except those on our side, Caesar counted everybody as your adherent who was not against him.
[3] —Anthony de Mello, Taking Flight (New York: Doubleday, 1988), 79.
[4] Alan Bloom, The Closing of the American Mind.
[5] (Moloney, 190)
[6] For the Jesus Seminar, verses 43-48 reflect the apocalyptic interests of Mark, for Jesus spoke in terms of the kingdom as already present. If the body referred to is the Christian community, then the later community created the saying. In that context, it was better to excommunicate some members of the community, rather than risk injury to the whole community.
[7] Barth, Church Dogmatics IV.2 [67.2] 657.
[8] Pannenberg, Systematic Theology Volume 2, 398, 328, referring to the emphasis of J. Weiss.
[9] (Moloney, 191).
[10] (Moloney, 191; Stephen Short, NIV Bible Commentary [Grand Rapids: Zondervan, 1979], 1169).
[11] – Dante, The Divine Comedy, (Inscription at the entrance to Hell.)
[12] – Georges Bernanos, writer
[13] – T. S. Eliot, “The Cocktail Party,” 1950
[14] (Moloney, 192; Short, 1169).
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