Mark

9:38-50

The journey to God's mountain, 6:1-10:52

3. The new law, 9:14-10:52

iii] Partners in discipleship

Mark records two short narratives with linked independent sayings in 9:35-50 which he ties to the disciples' discussion on the issue of rank in Jesus' apostolic team. The discussion was most likely prompted by Jesus' selection of Peter, James and John to witness the transfiguration. Jesus goes on to explain that "greatness", rank/precedence in the kingdom of God is assessed on the ground of service, Jesus being the servant par excellence, "the servant of all", v35. The attached sayings, v36-42, reveal the nature of this service in the terms of acceptance, of receiving, of welcoming, the sinner. To this end the disciples need to examine their lives to make sure that the sin of partiality has not taken root within, possessing them and damning them, v43-48. "To avoid causing sin, be at peace in your own circles, with him, and with all who make up the body politic of God's kingdom", Gundry, v49-50.

Following typical form, Mark has linked this section on discipleship with Jesus prediction of his coming death and resurrection, which act defines, in the fullest sense, the nature of "servant of all". Arguments abound as to whether the sayings are independent sayings of Jesus brought together by Mark, whether they are an existing thematic collection of Jesus' sayings, or whether they represent a whole unit of teaching by Jesus. They do seem to represent Mark's theological construct, but either way it doesn't matter as we are bound to interpret them contextually, ie. God's word to us is the gospel as conveyed to us by Mark.

In the narrative of the "strange exorcist", with its attached saying, v38-39, Mark provides us with another lesson on accepting a forgiven sinner; "anyone who would be a follower of Jesus must be received", Hurtado. The response of the disciples to the ministry of the strange exorcist is revealing in that they had only just shown themselves to be less than adequate when it comes to the ministry of exorcism.

oJ IwannhV "John" - Obviously the apostle John, son of Zebedee, brother of James.

en tw/ onomati sou "in your name" - The sense is "by, with/in, on, your authority", see 9:37.

ekballonta (ekballw) pres. part. "driving out [demons]" - casting out. The participle is adjectival, limiting tina, "a certain / someone = a man"; "a man who was casting out demons."

ekwluomen (kwluw) imperf. "we told [him] to stop" - we were hindering, preventing, forbidding. The imperfect is obviously tendential / conative, ie. attempted action that is not completed; "we tried to stop him", Barclay. It should though be noted that the imperfect is often used in verbs of speaking, cf. Zerwick # 272.

oJti "because" - that. Obviously causal here, as NIV. Cranfield suggests that this causal clause, omitted in some texts (esp. Western), is an assimilation to Luke.

ouk hkalouqei (akolouqew) imperf. "he was not one of [us]" - he was not following [us]. "He is not of our company", Cassirer.

The "no one who .......... say anything bad about me" is possibly a sarcastic comment by Jesus.

mh kwluete (kwluw) pres. imp. "do not stop him" - do not hinder him. With this negation the command entails the cessation of action already in progress. "Him" = "the unaffiliated sympathizer", France.

dunamin (iV ewV) "a miracle" - mighty/powerful work.

gar "-" - for. Here causal; "for ....", Cassirer. Because such is an evidence "that he will not immediately bitterly revile Jesus [but is rather] a pointer to a certain openness toward Jesus [and thus he] is not to be despised", Cranfield.

oudeiV ... estin oJV "no one who" - there is no one who. The presence of the verb to-be and the personal pronoun strengthens the negation. Doing miracles in Jesus name and slandering Jesus at the same time cannot in any way go together - the one rules out the other; "each excludes the middle ground", France.

epi "in [my name]" - As in v37, referred to above, this preposition here is most likely used instead of en, "in my name" - "with/on my authority".

tacu adv. "in the next moment" - quickly, suddenly. "In the same breath", Mason.

kakologhsai (kakologew) aor. inf. "say anything evil" - [will be able ...] to speak evil of [me]. The infinitive is complementary, completing the sense of the verb "will be able".

It is unclear whether this saying is an attached independent saying, or whether it is integrally linked to the saying in v39b. The causal gar, "for", may serve only to stitch the saying to v39b, as does the untranslated gar in v41. The saying was certainly used in secular circles; "He who is not against you is for you. He who today is far from you may tomorrow be near you", Cicero in his defense of the Pompeiani before Caesar. At any rate, the saying reinforces the point made in v39; "If anyone is working for the cause to which Jesus and the Twelve are committed, he cannot work against it at the same time", Lane. The struggle against the powers of darkness cause a clear division in the combatants and the disciples need to welcome/receive all who stand with Jesus in the fight, whether they are in their immediate team (church) or not.

kaq + gen. "against" - against. Expressing opposition.

uJper + gen. "for" - for. Expressing advantage. "Is on our side", Phillips.

Given that the sayings here are only loosely attached, commentators divide on whether this saying is linked to v38-40 (so France, Evans, Edwards, Taylor), or part of the unit v38-42 (so Lane), or part of a more general collection, v41-50 (so Cranfield, Marcus, Swete), or whether Mark intends all the sayings to exegete the narrative, v38-39 (so Boring, Gundry), and this under the general theme of the acceptance of a forgiven sinner. The last option seems best. Although this saying is used by Matthew in Christ's evangelistic charge to the disciples, Matt.10:42, here in Mark's context the evangelistic setting is replaced by a setting of acceptance where the forgiven sinner is identified, and therefore welcomed, shown hospitality, as someone who belongs to Christ. "Why, anyone by just giving you a cup of water in my name is on our side", Peterson. So again, the saying reinforces the idea of servanthood in the terms of the acceptance of a forgiven sinner; "a third reason for openness to other Christians who work outside the purview of the authority claimed by the Twelve", Boring.

amhn legw uJmin "I tell you the truth" - truly I say to you. A phrase which serves to underline what follows, although in the Gk. what follows is "he will in no way lose his reward".

oJV ... an + subj. "anyone who" - if someone [may give to drink]. Introducing a conditional sentence 3rd. class, where the condition is assumed a possibility, "if, as may be the case, .... then .."

en onamati oJti "in my name because" - in name because. As Cranfield notes, this is a strange construction and has produced a number of variants, eg. en tw/ onomati mou, "in the name of me" = "in my name". He suggests "on the ground that you belong to Christ", cf. Moule IB p79, with "name" here meaning "title / category" BAGD. Yet, just because there is no article (although there is a variant with one) doesn't mean it wasn't intended as an article "is not required when the noun is the object of a preposition", Marcus. So, "in the name" is intended, but whose name? Probably "in the name of Christ". The "because you belong to Christ" is possibly a gloss to explain "in the name", so Marcus. Cassirer transposes the causal oJti "because of the name you bear ..." In unusual "dynamic equivalent" mode the NRSV opts for "because you bear the name of Christ." Still, the sense is clear enough.

Cristou (oV) gen. "[you] belong to Christ" - [you are] of Christ. Manson argues that this is an unusual use (late? = "because you are a Christian ...") and has probably replaced the personal pronoun, "you are mine". The genitive is adjectival, possessive; "being followers of God's anointed", Cassirer.

oJti "-" - that. This second use of the conjunction introduces a dependent statement, what Christ emphatically states; "truly I say to you that ...."

ou mh + subj. "[will] certainly not [lose]" - [will] definitely not [lose / destry]. Subjunctive of emphatic negation.

ton misqon (oV) "reward" - wages, reward. Certainly not "reward" in the terms of "reward on the basis of merit", but rather reward in the terms of the promised eschatological blessings appropriated now/not yet on the basis of divine mercy/grace through the instrument of faith. The notion of reward as merit has no place in the NT since all rests on the grace of God, cf. Matt.20:1-16, Lk.17:7-10. The faith that accesses the grace of God by its very nature prompts love. Hospitality toward a brother evidences the sure possession of that grace and thus the sure reward of the promised eschatological blessings.

Again, this is another independent saying of Jesus and is used by Mark to further reinforce the idea of acceptance, as opposed to partiality. Most translations link this verse to the following passage, although v43-48 is probably itself an independent saying. Undermining the faith of a brother is the most serious of sins, particularly a seeker, someone outside the established discipleship community but who is now functioning in Christ's name. The rejection of a brother may well undermine their faith, so we are reminded to beware. God course, God can forgive all sins, even this sin. The warning carries its own power; it forces us to consider our actions toward the "little one", ie. the [new] believer in Christ / seeker.

oJV an + subj. "if anyone" - if someone = whoever. Forming an indefinite relative clause establishing a hypothetical condition, 3rd class, "whoever, as may be the case, .... then it would be better ....." The apodosis, "it would be ......", is itself a conditional sentence, 1st class.

skandalish/ (skandalizw) aor. subj. "causes ...... to sin" - causes to stumble. As of setting a trap for someone, so trip up. Given the context of acceptance, we trip up a forgiven sinner if we do not accept them / welcome them, if we ostracize them, fail to offer the forgiveness that Christ offers them. The "sin", "stumble / entrapment" presumably entails undermining their faith such that they no longer believe; "to destroy someone's faith, to cause to fall away from God", Cranfield. This verse is often wrongly used to support warnings against a wide range of entrapments. Even Paul's warnings about leading a weaker brother astray are in the terms of undermining their faith, and more often than not the entrapment is nomism (the use of the law in the Christian life for blessing, a behavior trait which prompts "speck removal" / guilt dissipation and thus prejudice and partiality) rather than secularism. "To fall away", TNT.

twn mikrwn toutwn "these little ones" - Not "children" as such, or members of the Christian community, but here forgiven sinners outside the discipleship community (although the words can certainly apply to believers in general).

twn pisteuontwn (pisteuw) pres. part. "who believe" - the ones believing. The participle is adjectival limiting "little ones", as NIV.

eiV eme "in me" - Variant omitted in most translations. Note the preposition "to/into" used for en, "in".

kalon "better" - good. An example of an absolute use for the comparative.

ei + ind. "-" - if. Establishing a conditional sentence 1st class where the condition is assumed a reality for argument sake. Gk. = "if a millstone is tied around his neck and he has been cast into the sea, then it is better for him." As noted above, this conditional sentence serves as the apodosis of the opening conditional sentence, so "...... then, if a milestone ...."

muloV onikoV "a large millstone" - a millstone of a donkey. "Not the stone from a small hand-mill worked by a human being, but a large, heavy one turned by donkey power", Marcus.

perikeitai (perikeimai) pres. "tied around [his neck]" - hangs around. Translated as a perfect tense although in the conditional sentence a present tense is used for vividness; "to have been placed", Souter.

This saying unit consists of three sayings beginning with kai ean with the linking verb from v42 skandalizh, "causes you to sin/stumble", v43-48. "These verses shift the focus from jeopardizing others to endangering self", Edwards. Contextually, believers are being warned of the "seriousness of making others fall away form the faith", Boring. Mark is warning us of the seriousness of undermining the faith of a forgiven sinner, here a new believer / seeker who is outside the discipleship community, by ostracizing them / failing to include them / welcome them / accept them, and thus he encourages us to undertake remedial action for the sake of our own standing before Christ. Yet, Mark may not intend the context to so tightly dictate application. Mark may be using these sayings of Jesus to address sin/evil in general rather than the particular sin of partiality. Note how Matthew uses the sayings to address adultery and lust, Matt.5:27-30, and later communal discord, Matt.18:6-35, indicating that the sayings, in their own right, have a general application. Of course such doesn't overrule the intention of the author. Anyway, the point is that sin (here particularly the sin of partiality) is actualized by the hand, the foot and the eye and must be addressed before it eats away at our faith, cf. Marcus p696-7.

ean + subj. "if" - Introducing a conditional sentence, 3rd class, where the condition is assumed a possibility.

apokoyon (apokoytw) aor. imp. "cut [it] off" - The aorist expressing punctiliar action. Jesus is not suggesting castration as an appropriate means of addressing sexual thoughts!!!

eiselqein (ercomai) aor. inf. "to enter" - The infinitive is functioning as the subject of the verb to-be, with the accusative se "you" functioning as the subject of the infinitive, "you to enter crippled into life [than .....] is better", although possibly epexegetic, ie. explaining what is "better", Rogers; "it is better that you should enter into life maimed", Barclay.

h] "than" - Establishing a comparison.

econta (ecw) pres. part "with [two hands]" - having. Attendant circumstance participle expressing action accompanying the infinitive "to go away"; "keep your two hands and go to Gehenna", Moffatt.

eiselqein (ercomai) aor. inf. "to go" - to depart. This second infinitive is still probably functioning as the subject of the verb to-be estin, "to enter ....... than to depart ............. is better."

geennan "hell" - Gehenna. The ever-burning rubbish tip outside Jerusalem used to image the horror of being cut off from the divine. The only sin that can separate us from the living God is the rejection of the way of salvation in Christ (possibly what is meant by "sin against the Holy Spirit"). Yet, if we fail to at least address our indwelling sins (although we may never conquer them) there remains the possibility that they will undermine our faith and as a consequence we will find ourselves blhqhnai eiV thn geennan "cast out into Gehenna" = a divine passive, v45.

eiV to pur to asbeston "where the fire never goes out" - Possibly an explanation by Mark for his Gentile readers, cf. Taylor.

"Where the worm does not die and the fire is not quenched". Also v46, obviously additions and so left out of most translations, cf. v48.

blhqhnai (ballw) aor. pas. inf. "be thrown [into hell]" - to be thrown. The construction is the same as for apelqein above. As already noted we possibly have here a divine passive although this is a dubious classification. None-the-less, it is obviously God who does the throwing here.

ekbale (ekballw) aor. imp. "pluck it out" - cast out. Throw out the eye rather than be thrown into hell. "If your eye falls victim to a trap of Satan, by comparison, it would be better for you to gouge out the offending eye and enter the Kingdom of God as a one-eyed man, than to be forever sentenced to an eternal fire that burns on and on forever", Junkins.

thn basileian tou qeou "the kingdom of God" - Referencing the reign of God, but importantly here the phrase parallels thn zwhn "life" in v43, 45, the term favored by John, "eternal life".

A free quotation from Isa.66:24, referring to the eternal punishment facing a person who has rebelled against God. The image of ongoing punishment, the constant feeding worm, the unquenched fire, may express eternal nature of punishment, but it probably only serves to heighten the extent of the loss. The NT constantly offsets the horror of eschatological judgment with the wonder of new life in the kingdom. The fact that this reality is a "now", as well as a "not yet", reality, serves to indicate that a loss/gain comparison is at least central to the image.

oJpou "where" - Introducing a local clause.

oJ skwlhx atwn "their worm" - the worm of them. Obviously in the sense "the worm that feeds upon them", TH.

Another attached independent saying, cf. Lev.2:13. There are a number of variants, but this, the shortest of the variants, is usually read, cf. Metzger. As is often the case with conjoined sayings, the saying is stitched to the previous saying with a conjunction, here gar, "for", untranslated, and a link word, here puri, "fire". As Cranfield notes, a Jewish sacrifice is accompanied by salt giving the idea that "a disciple is to be a sacrifice to God", salted (purified!) for God. This sacrifice is accompanied by "fire", possibly "the fires of trials and persecutions", but more likely the struggle of resisting sin. Certainly in the narrow contextual sense of resisting the sin of partiality, but also the wider struggle against indwelling sin. Of course, the reason for the many textual variants is that copyists tried to give some sense to the saying in the terms of Christian self-sacrifice. Given that both Luke and Matthew avoid both this and the next saying, Boring may be right when he notes that "here we have one of the New Testament passages that defy interpretation." As is often the case with thematic collections of sayings (cf. James), the thematic association is not always overtly obvious! This saying and the next may do little to advance Mark's theme, but they do demonstrate the respect he has for his sources.

paV "everyone" - Obviously "all believers" is intended.

alisqhsetai (alizw) fut. pas. "will be salted [with fire]" - "Everyone has to be consecrated by the fire of discipline", cf. Moffatt.

This final saying is attached to the previous saying with the key word "salt". A salty believer is one who is at peace with their brothers and sisters. Mark's thematic context serves to define this peace in the sense of being accepting/welcoming, as opposed to practicing partiality, so "avoid causing sin, be at peace in your own circle", Gundry. The actual function of the salt (savoring, preserving, or purifying) is unspecified, although many like to guess, eg. salt = "persecution", Edwards. The exhortation "have salt" probably encourages the fostering of attributes such as wisdom, purity, graciousness, ..... which promote peace ("good relationships", France) in the brotherhood, cf. Evans. Beyond the exhortation "be at peace with each other" little more can be gleaned, although speculation is rife, eg. "take care to maintain in yourselves that which is the saltness of the salt, namely the gospel, the word of God", Cranfield.

kalon adj. "[Salt is] good" - beautiful, good. "Salt is indeed a useful thing", Cassirer.

de "but" - but, and. Here obviously adversative.

ean + subj. "if" - Introducing a conditional sentence, 3rd. class, where the condition is a possibility, "if, as my be the case, .... then ..."

analon adj. "loses its saltiness" - [becomes] saltless, unsalty = leached salt leaving a useless chemical residue. "Weak and tasteless", Junkins.

en tina "How" - by what. The preposition here is obviously instrumental; "by what means will you season it?" = "how will you return it to its natural condition of being salt?" = "with what can you give it back its flavour?", Barclay.

eirhneuete (eirhneuw) pres. imp. "be at peace" - Probably "be at peace" is probably consequential to "be salty" and so "preserve the peace", Peterson.

en allhloiV "with each other" - We are to have salt with ourselves and be at peace with each other, ie. Jesus "implies a profound connection between internal substance (what the Bible calls "wisdom") and external harmony", Marcus. "Within the brotherhood".

Mark Introduction

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