Our passage for study serves as the final two episodes of the major section 9:1-50, a section which explores the nature of the kingdom of God. The first of the two episodes, the healing of an epileptic boy, 9:37-45, consists of a healing which serves to expose the disciples' lack of faith. The final episode looks at the meaning of greatness in the kingdom, 9:46-50. This episode consists of two separate teaching units which expose the true nature of messiahship and thus, the true nature of discipleship. For Jesus, "the rejected stone came not to be served but to serve." This truth reminds us that discipleship entails humble service, not precedence.
v37. The mountain (as with the wilderness) is a place of revelation and communion with God. Yet, like Moses, Jesus must come down to an earthly reality of superficial faith and rejection.
v38-40. A crowd had just gathered around a desperate father who had looked to Jesus' disciples to drive an evil spirit out of his child, but they had failed. Jesus joins the crowd and the father again pleads for help. Luke makes no comment about the quality of the father's faith, but he has asked for healing, both from the disciples and now Jesus, so he obviously believes they are able to help. Although the child's condition is described in terms of epilepsy, the base problem is demonic.
v41. Jesus now rebukes their lack of faith, but who does he actually rebuke? Some commentators opt for the disciples, while others suggest that the rebuke applies to all present. Clearly the crowd's response is superficial; they are only "amazed", cf. v43. Yet, it is more than likely that Jesus has in mind his disciples. They obviously doubted that they had the power and authority to cast out demons, when Jesus had explicitly given them this power and authority. The problem is serious, because in the end, faith is the means of entering the kingdom.
v42. Jesus "rebukes" the evil spirit, that is, he confronts it as a personal influence rather than an inanimate thing. In typical fashion the dark powers don't give up without a fight.
v43. The crowd's response ("amazed" and "marvelling") is typical. Faith is the only valid response, and this crowd is without faith.
v44-45. Jesus now gives his second passion prediction, the first followed Peter's confession, 9:18-22. This time Jesus uses the phrase "betrayed into the hands of men", whereas before he used the terms "suffer", "rejected", and "killed". "Betrayed", or probably better, "handed over", is the inevitable consequence of the divine plan of salvation. Also, this time Jesus does not mention being raised from the dead on the third day. He does again use the enigmatic title "Son of Man" for the glorious, but suffering messiah. The disciples understandably cannot comprehend how the messiah could possibly be humiliated. For them, the messiah comes to reign; he is David's son. It is all a bit beyond them and they are just too embarrassed (better than "afraid") to ask that Jesus explain himself.
v46. The gospel writers always examine the nature of discipleship after each passion prediction, so Luke here records the disciples' discussion over "greatness".
v47-48. The Son of Man is the rejected and humiliated one and so Jesus takes an insignificant child and uses the child as an illustration of true greatness. The acceptance of a humiliated messiah has eternal ramifications, but it also has ramifications in the here and now for a discipleship shaped by a loving acceptance of others, irrespective of status. "The service of love is tested by its operation toward the most insignificant", Creed. It is sometimes said that we touch Jesus when we reach out in love toward insignificant humanity (the "poor"), but this is not the point being made by Jesus. Christ, "the man of sorrows", is the true ideal of greatness, and those who accept him share this greatness, and at the same time begin to image it in their daily life.
v49-50. For the disciples, the nature of discipleship is defined in official status. How dare someone, other than the officially appointed followers of Jesus, act for Jesus. Yet with Jesus, a disciples' greatness has nothing to do with their precedence. True greatness is exhibited in the humiliated Christ and is imaged in the life of those who honour him. Instead of claiming precedence, a disciple will accept a brother, irrespective of their social status, wealth, official authorization, etc. Jesus is in no way perturbed by this unofficial exorcist, and neither should his disciples be perturbed.
Like most people, at least those who are honest enough to face their own limitations, I am not very accepting of others - particularly those who are different to me. I guess you would say I am a bit bigoted. I am not proud of my bigotry, but it is a part of my human frailty. Thankfully, this frailty of mine does not affect my salvation. My greatness before God is found in Jesus' greatness; it rests on grace, not works.
Although I won't admit it, as a professional clergyman I am inclined to see status in the church as the sign of greatness - the right appointment "and all that jazz". Yet, greatness for a disciple is something other than precedence. It is found in the Christ-like quality of the acceptance of others, not on the basis of their status, but rather, their standing in Christ. Such greatness is a divine quality given from above, and thus, worthy of my prayers.
1. What was so dangerous in the disciples' "unbelief"?
2. How does precedence, rather than acceptance, undermine community?