Reflecting on Mark's Gospel - Mark 9:38-41

Here the disciples’ prejudices come to the fore and are contrasted with Jesus’ openness and inclusivity. There is a problem. One of the things for which Jesus has become known is the practice of exorcism, the ‘casting out’ of demons. People with ‘significant issues’ were regarded as demon possessed and bringing healing to them was, no doubt, greatly valued by family and friends, and indeed wider society. On occasion, as in  Mark 6:13, Jesus had shared this aspect of ministry with the disciples. However, there was also at least one occasion when some of the disciples had failed in an attempt to offer this ministry (Mark 9:18).

Maybe that is why they were so unhappy at seeing someone else offering this ministry in the name of Jesus. The problem is that they have discovered someone else, not part of the disciple group, who is casting out demons in Jesus’ name. They have tried to put a stop to this person’s work because the one concerned is not part of their group. Jesus, however, takes a different view. He welcomes the support of one who is doing good work in his name. In short, it does not matter that the person concerned is not a signed-up member of the band of disciples. Jesus puts it succinctly – whoever is not against us is for us.

Morna Hooker (The Gospel according to Saint Mark) comments – “the disciples are rebuked for their exclusive attitude, and the strange exorcist is vindicated” adding, “it may well reflect disputes within the early community in which some leaders tried to exercise a monopoly in certain gifts.”

This account reminds us that Jesus reaches out to all who are ready to seek a link with him. He is not interested in exclusivism or looking for reasons to create barriers between himself and others. As Hooker points out – “Jesus’ reply suggests that the real issue is not whether the exorcist is using his name without believing in him, but whether the disciples are falling into the danger of cliquishness which sets more store on whether someone belongs to the right party than whether he acknowledges Jesus as lord.”

I wonder in which areas we fail to be inclusive, choosing rather to emphasise our differences from others.

Reflecting on Mark's Gospel - Mark 9:33-37

It is hardly surprising that the disciples did not want to describe their conversation to Jesus. Their discussions offer a stark contrast with the example that Jesus has been setting. We are left wondering how this question could even have been raised. Could they have so missed the ethos that Jesus promoted? Why would any of them claim to be the greatest? So, Jesus’ inquiry as to what they have been talking about meets with silence.

However, even though they choose not to explain, Jesus takes the opportunity to reinforce the way that he has tried to establish. He points out that being first, which is how the greatest might well be defined, is about giving way to others. True greatness comes in being last and in taking the servant role. As a very specific example, he takes a child. Especially in those days, a child would have no status. But Jesus sees things differently. Those commonly regarded as unimportant actually matter a great deal, and even take on a role as God’s representative. How we treat the likes of these is an indication of who we are and how we are responding to God. This is one expression of the famous saying about how we treat the hungry, thirsty etc. as being equivalent to how we treat God (Matthew 25:35ff.).

It is particularly strange that this conversation appears to have followed from one of Jesus’ attempts to explain to the disciples something of the essence and challenge of his mission. As Douglas Hare (Mark) comments – “instead of pondering among themselves why God would allow the Messiah to suffer and die, the disciples quarrel about rank and status.” I wonder what we really think about these questions of who is important and how greatness is seen and recognised.

The disciples have a lot to learn. As Hare puts it – “The quest for rank and status is fired by the desire for power over others and by the deep-seated human need to be somebody special. Jesus announces that in God’s kingdom there will be no place for domination over other people, and the desire to be somebody special will be fully satisfied when all treat others as special.” This is not about nobody being special; it is about everybody being special.

Reflecting on Mark's Gospel - Mark 9:30-32

It is clear that the disciples did not understand what was going to happen to Jesus, let alone why, and Mark frequently reminds his readers of that fact as he retells the story of Jesus’ life and ministry. It might seem reasonable to assume that proximity to Jesus would produce some understanding of the purpose of his ministry. Perhaps it does, but that understanding is significantly limited. I wonder what are the things that we just do not see.

The twelve disciples within the core group will have an important and developing role and Jesus puts effort into preparing them for that. This is one of those places where it would appear that he is providing this group with a teaching session while they are away from the crowds. He wants them to understand. Indeed, it would seem that they recognise that Jesus is trying to communicate something important here. Maybe it is just that the concepts were all a bit too much. They did not understand, but were afraid to ask him for further explanation. I wonder if they were worried that further conversation might take them into territory that they would prefer to ignore, at least for the moment. I wonder if there are things that we avoid because we would rather not address them.

The avoidance of the subject at that point did not mean that the betrayal and killing would go away. I wonder if we might have seen things in the same way, had we been there. As William Barclay (Daily Study Bible – The Gospel of Mark) comments – “Sometimes we are amazed that the disciples did not grasp that which was so plainly spoken. The human mind has an amazing faculty for rejecting that which it does not wish to see. Are we so very different?”

Reflecting on Mark's Gospel - Mark 9:14-29

How often we, as it were come down the mountain, away from the great experience, and find ourselves very quickly in the messy chaos of everyday life. Maybe it is good that this is so, as it keeps us grounded in reality. I wonder what chaos we have had to deal with recently.

That is what happens here. The small group of Jesus and three disciples leave behind the transfiguration and its ‘wow’ factor and find themselves caught up in an incident which has engaged the rest of the disciple group while they were climbing a mountain, but in which they have failed to bring healing to this sick lad.

It is a timely reminder that all does not always go well. I wonder what we do and say when things fail to work out as we would hope. It is important to note the role that faith plays in this story. Jesus criticises the crowd for their lack of faith and the boy’s father, in turn, recognises his struggle with faith. He does believe, and affirms so, but then asks for help at the points in which he is lacking in faith. Lord, I believe; help my unbelief.

Prayer also plays an important role, as Jesus identifies a lack of prayer as the cause of the failure in healing. I wonder whether our faith is as strong as it ought to be. I wonder whether prayer plays a sufficient part in our lives. Perhaps it is worth noting that the second of these is probably the more significant, as it is a clearer reminder of our need to turn to God. As Eduard Schweizer (The Good News according to Mark) points out – “the disciples have misunderstood the story if they seek for some special method by which they can overcome the misery of their impotence. Perhaps the truth that all power is found in God and not in the inner being of the believer is stressed more emphatically by Jesus’ call to prayer than by his call to faith.”

This encounter is thus a reminder that discipleship is possible and workable, not because we are good at responding well, but because of the action of God, wonderfully working in and through us.

Reflecting on Mark's Gospel - Mark 9:9-13

As the four of them, Jesus and this inner group of three disciples, descend the mountain, they, as you might expect, fall into conversation. The conversation concerns what they have just seen and its implications. The three disciples are not going to be able to explain this experience in any sensible kind of way and, indeed, Jesus tells them to keep it quiet for the moment.

This is all part of the emerging picture of Jesus as Messiah, which links to Peter’s recent declaration. The conversation turns to the question of the role of Elijah, not entirely surprisingly as it is he, along with Moses, who has appeared beside Jesus in the incredible transfiguration vision.

There was a strong tradition that Elijah would come back before the advent of the Messiah. He certainly has a very special place in Jewish history. When Jesus asked who the people thought that he was, one of the answers that had been voiced by the disciples was that some thought he was Elijah.

Jesus now makes clear that this is not so, stating that Elijah has already come. This effectively identified Elijah with John the Baptist, not least because of the comment that they did to him whatever they pleased, John having been put to the death at the whim of the dancing youngster, Herodias. It also makes sense because both Elijah and John are challenging prophetic figures. As Donahue and Harrington (The Gospel of Mark) comment, Jesus here links “John the Baptist to the prophet Elijah, a link already suggested by …  John’s Elijah-like prophetic lifestyle (1:6), and by his fearlessness in speaking out against rulers in Israel (6:14-29)” adding that here “it becomes completely clear that it is John rather than Jesus who is the Elijah figure.”

Jesus hints at what is to come as he mentions suffering and being treated with contempt. It was a lot, as we shall see, for them to comprehend. I wonder what things of God we do not really appreciate, especially those that we probably ought to understand.

Reflecting on Mark's Gospel - Mark 9:2-8

The event that we have come to know as the ‘transfiguration’ is one of the spectacular moments in the Gospel story. It simply does not fit normal experience. Jesus took three of his closest allies, Peter, James and John, on what we would describe as a retreat. This is different from the usual tactic of jumping on a boat to escape the crowd. These four go on a long and arduous walk, mountain-climbing. In doing so, they escape not just the crowd, but the rest of the disciple group. This is quality time away from their usual busy lives, with the crowds pressing to get close to Jesus.

What happened, though, was clearly a major surprise and an experience which they struggled to understand. This was massively beyond anything that they had previously seen. The clothes that Jesus is wearing turn dazzling white and two of the greatest figures in Israelite history, Moses and Elijah, appear beside him. No wonder that Peter wanted to construct somewhere for them to stay, as they could then hold on to this fantastic experience. I wonder what wonderful experiences we have wished would not come to an end. But I wonder also what it would have been like if they actually had not ended.

This one did. The dazzling light is replaced by a cloud. Then comes a voice that affirms Jesus. But then it is all over.

This event offers a significant contrast with the everyday encounters which comprise a significant part of the gospel story, and it is interesting how it just happens. There is no comment from Jesus. This scene is a reminder that Jesus is both human and divine – and that we need to see sometimes ‘the glory of the Lord’. As Lamar Williamson Jr. (Mark) says – “The Marcan Jesus, for all his miraculous power, remains intensely human. He feels pity, anger, hunger, and weariness. Even in so epiphanic a scene as walking on water, Jesus takes a very human interest in his disciples’ distress in rowing. In the transfiguration, however, Jesus expresses no emotion, takes no action, and on the mountain speaks no word. Rather, he appears in glory, the passive object of a metamorphosis that reveals his inner nature to his innermost circle of disciples.”

I wonder where we might find a ‘mountain top’ experience. I wonder where we might see the glory of the Lord.

Reflecting on Mark's Gospel - Mark 8:34 - 9:1

Mark 8:34 – 9:1

Jesus now throws out a substantial challenge to the disciples and to the crowd that are there with them. It is a call to discipleship, but Jesus offers a clear indication that being his disciple is not going to be easy. He talks about self-denial and about taking up the cross. He describes the total commitment that is needed.

When Mark wrote down the story, he was writing for a community that had experience of persecution and suffering. Originally the disciples may have struggles with these ideas; but they had come to be the reality of many Christians. As Joseph O’Hanlon (Mark My Words) expresses it, “Suffering is not the fate of Jesus alone. It is the possible fate of all would-be disciples. Jesus calls on the crowd (that multitude of potential disciples which peoples Mark’s stage) to follow him on the way of the cross. Mark’s frightened community, trying to rebuild itself in the aftermath of terrible persecution and betrayal, is reminded that discipleship and the cross go together.”

This takes us back to the challenge of understanding just how different it is to follow Jesus from the conventional expectation of following any important teacher. You do not expect suffering, persecution and death to be on the agenda. It makes no logical sense to say that losing your life means that you save it. It is not the way of the world to deny yourself. Discipleship to Jesus invariably discards any conventional expectation of what it might be like to  be a disciple.

This segment also mentions the possibility of shame. There is a mutuality. If you are ashamed of Jesus, the Son of Man, to take the title that is used here, then he will be ashamed of you.

The statement that some will not taste death until they have seen the Kingdom is a difficult one. As O’Hanlon says, “It may be that Mark is comforting his harassed community with the thought that their suffering would be short-lived.” But that was not so.