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 [Mark 9:38].
About a half dozen folks who routinely read these weekly meditations shared the second grade with me back in 1958-59. Mrs. Davis, who taught about 40 miscreants at Robinson School (Gaston County) took neither nonsense nor prisoners. Once, when an errant marble had slipped from the jeans pocket of brother, Todd, during a rest period, Mrs. Davis made him stand before the others in the class, empty his pockets, and deposit his entire marble collection into the “special jar” that she kept in her supplies closet.
One of the girls in the class was an inveterate tattle-tale. She delighted in pointing out the faults in others, although she had quite a few of her own. At the end of one of the class “art” sessions, she and two others had been tasked with collecting our oeuvres d’art. When she picked up the coloring from Jimmy Beasley, with whom I shared a desk, she cried out, “Mrs. Davis, Jimmy keeps coloring outside the lines.”
Mrs. Davis tersely quipped, “Martha,”—let’s call her “Martha” —you should be less concerned with Jimmy, and more concerned with yourself.”
That’s essentially the message that Jesus has for His disciples in the Gospel lesson appointed for this upcoming Sunday, Mark 9:38-50. You see, Jesus has already pointed out, first near Caesarea Philippi [Mark 8:31], and then in Galilee (9:30-31), that He must suffer, be rejected and betrayed, and then killed, in order that His resurrection take place. But in each instance, the disciples misunderstand His mission, His messiahship, and the costs of discipleship.
This week’s lesson continues that theme of misunderstanding. One of the disciples, John, in true “Martha” fashion, steps forward to “tell on” someone.
Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not following us [Mark 9:38b].
Like Martha, who thought that Mrs. Davis would surely rebuke young Jimmy, only to find herself within the crosshairs, so, too, John thinks Jesus will lash out at the exorcist because he isn’t coloring inside the lines. Instead, John discovers that it is his own motives—and those of the other disciples—that are suspect. “Don’t stop him,” Jesus says. “Whoever is not against us is for us” [Mark 9:40]. It’s as if Jesus is saying, “Disciples, be less concerned about that exorcist and more concerned about yourselves.”
The disciples can’t seem to recognize that Jesus’ ministry is a pattern for the world—not just them—to follow. And so, Jesus advises that if someone outside the group reaches out, offering you a cup of water “because you bear the name of Christ,” that person will not “lose the reward” [9:41]. Service to one’s neighbor is performed not out of a desire for reward, but rather because to do so imitates Christ. Thus, if someone is actually casting out demons in the name of Christ, i.e., is imitating Christ, they must not be scorned or criticized.
This week’s text then picks up where last week’s finished: with children. Commentators note that the text does not indicate that the child that Jesus embraced in last week’s Gospel lesson has been released from the Lord’s arms. Recognizing that He can make his point like He did in last week’s text—with an object lesson—Jesus warns the disciples that if they live their lives in such a manner that they cause one of these “little ones” to fall away, i.e., to turn from the path of Jesus, They’ll earn harsh condemnation. “It would be better for you if a great millstone was hung about your neck and you were thrown into the sea” [9:42a].
Jesus is reminding the disciples—reminding us—that children practice the key characteristic of discipleship: they trust in Jesus [9:42]. We are to pay special attention to those who give us access to God. We must do all in our power to protect and nurture them.
Hanging millstones around people’s necks—Jesus is engaging in hyperbole. But He’s just getting started. Focusing on three vital parts of the human body—the hands, the feet, and the eyes. The hand, of course, can grab that which should be avoided. The foot can lead one down the wrong path. The eye can gaze upon covetous things, or worse. Jesus advises that if your hand or foot causes you to stumble, “cut it off” [9:43, 45]. If your eye causes you to stumble, “tear it out” [9:47]. It’s better to have one hand, one foot, or one eye than to have two and yet “be thrown into hell.”
I remember discussing this passage a few years ago in a men’s Bible study. A good friend asked, “Why does Jesus feel the need to speak so brusquely?” I didn’t have a particularly good answer. I mentioned something about Jesus’ preference for parables, which themselves are often over the top. I said something like, “Jesus wants to really shake us up.”
Some time later, I came across some correspondence by the acclaimed Southern writer, Flannery O’Connor, who was criticized by some because of her dark and stark images. She said:
When you can assume that your audience holds the same beliefs you do, you can relax and use more normal means of talking to it; when you have to assume that it does not, then you have to make your vision apparent by shock—to the hard of hearing you shout, and for the almost-blind you draw large and startling figures” [from Mystery and Manners: Occasional Prose, by Flannery O’Connor].
The disciples were often hard of hearing. At other times, they were almost-blind. Are we any different?
Having jolted His disciples with stark warnings and vivid imagery, Jesus now shifts His tone. Like a master teacher who knows when to soften His approach, He moves from the language of amputation and hellfire to a more nurturing, yet equally profound metaphor. “For everyone will be salted with fire” [Mark 9:49], Jesus says, segueing into a discussion of salt that both challenges and encourages His followers.
The phrase “salted with fire” is admittedly difficult, merging two powerful symbols in an unexpected way. While some commentators suggest this refers to a purifying punishment short of destruction, we might also consider it in light of ancient sacrificial practices. In Leviticus 2:13, we read that every sacrifice was to be seasoned with salt. Perhaps Jesus is alluding to the idea that all His followers must offer themselves as “living sacrifices” [Romans 12:1], purified and made acceptable to God through the refining “fire” of trials and discipleship.
Salt in the ancient world was invaluable, serving two primary functions that Jesus likely had in mind. Salt was used to prevent decay, particularly in food. As disciples, we are called to be a preservative force in the world, preventing moral and spiritual decay in our communities. Moreover, salt enhances the taste of food, making it more palatable and enjoyable. Similarly, followers of Christ are meant to enhance the lives of those around them, bringing out the “flavor” of God’s goodness in the world.
Jesus concludes this section by saying, “Have salt in yourselves, and be at peace with one another” [Mark 9:50]. In His words, Jesus ties together beautifully the individual and communal aspects of discipleship. Our “saltiness” is not just for personal holiness, but for the benefit of the entire community. Being at peace with one another is both a result of and a means to maintaining our distinct Christ-like character.
Moreover, our “saltiness’ isn’t something we generate on our own. It’s a quality imparted to us by Christ. It is our distinct identity as followers of Jesus and our purpose to be a positive influence in the world. This identity and purpose are rooted in God’s eternal love for us. Even when we face the “fire” of trials or the challenge of maintaining our distinct character in a world that may oppose it, we can find hope in knowing that God has called and equipped us for this purpose.
In a world that often seems to be losing its “flavor,” may we be encouraged and challenged to live out our calling as the salt of the earth, preserved by God’s grace and extending His influence to all around us.
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