Mark records a group of loosely linked sayings of Jesus in 9:35-50. They focus on discipleship in the terms of service, a service which expresses itself in the acceptance of a brother or sister. This acceptance is not based on status, but rather on our mutual relationship with Jesus.

v38. The disciples possess the authority to confront the powers of darkness. Their failure to do so, v14-29, doesn't compare well with their desire to restrain a person, outside their own band, who obviously does believe that Jesus is the victor over the dark domain.

v39-40. The disciples are to welcome a partner in the cosmic battle against demonic powers, not "stop" (forbid) them. In this battle there are only two sided, "for" Christ or "against" Christ. The combatant "for" Christ will not speak against Christ. The "say anything bad about me" is possibly sarcastic. It is not likely that a person who is outperforming the disciples in Satan-busting is likely to speak against Jesus.

v41. Although this is possibly an independent saying of Jesus, Mark uses it to define the role of a servant in the terms of acceptance of a brother. In Eastern culture, the offering of a drink serves as an act of hospitality. Because "the emissary of a man is as the man himself", hospitality to a brother is hospitality to Christ. Whoever accepts ("welcomes") a brother welcomes Christ, therefore, the disciple is to include all believers, not just their own circle. The "reward" is God's acceptance of the believer, which reward should be exhibited in the believer's acceptance of other believers (forgiven sinners). Note the similar link in: "forgive us our sins as we forgive those who have sinned against us."

v42. Again, this is another independent saying of Jesus and is used to round up the teaching of the passage. (Note, most translations link v42 to the following passage). Undermining the faith of a brother is the most serious of sins. The rejection of a brother may well undermine their faith, so beware. (Note, 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 fellow believer in Christ.)

v43-48. There is only one sin that ends in the loss of the kingdom of God ("life with God") and casts us into hell's fire ("unquenchable fire" = Gehenna [lit. the ever-burning rubbish tip outside Jerusalem]). The unforgivable sin is the rejection of the way of salvation through faith in Christ. In our passage for study, one particular "sin" is identified as having the power to undermine faith. It is rejection, a failure to accept or forgive a brother (the subject of v33-50). Best to excise this "sin" rather than see it undermine a brother's standing before God, which standing is by grace through faith. Of course, if we are not interested in making the effort to forgive (to cut off the foot, to pluck out the eye), then it is possible that we ourselves have yet to experience God's forgiveness. We may be blindly heading for an unhappy end.

v49. This little saying, preserved only by Mark, highlights the sacrificial element necessary in carrying out v43-48. The image is of the salt used in Temple sacrifices for purification, Lev.2:13. When we make the effort to "cut it off", to "pluck it out", we are similarly purified (prepared for eternal service).

v50. Again, another pithy (and possibly independent) saying of Jesus is tied to this group of sayings, and therefore, its teaching is controlled by the context. The preserving quality of salt is now in mind. Some Dead Sea salt is contaminated with other minerals, with much of the actual salt (NaCl) leached away leaving a useless saltless salt. If our Christian walk is without sacrifice in that we are unwilling to make the effort to welcome a brother, accept and forgive them, and in the process undermine their faith, then our life is useless. We are no better than saltless salt. Therefore make the effort and "be at peace with each other."

Jesus' ethical teaching comes in two forms. There is a public ethic which idealizes the Torah (the law of Moses) to fulfill the ultimate purpose of the law, namely to expose the human condition of sin and thus, the need for a given, rather than earned, righteousness. Then there is a private ethic given to the disciples and covered by the exhortation, "love one another." For Jesus, the practical outworking of love is constantly expressed in the terms of inclusion. A disciple is to include a brother or sister by forgiving them and accepting (welcoming) them. The rationale for this ethic lies with the way God in Christ treats the repentant sinner. As God wholly forgives and accepts us, so we must wholly forgive and accept the one who bears the image of Christ. These "little ones" possess the image of Christ through their relationship with Christ, by grace through faith. They are the "born again" ones, indwelt by the Spirit of Christ.

A failure to include carries serious consequences. A failure to accept or forgive a brother or sister may well undermine their confidence in God's free forgiveness and acceptance in Christ, an acceptance which is a gift of grace appropriated through faith. Such a refusal may also undermine our own reliance on grace. Once we lose sight of grace, we are lost. So "be at peace with each other."

1. What is the link between God's forgiveness/acceptance of us and our forgiveness/acceptance of others?

2. Discuss the practicalities of inclusion as it relates to your own church community.