The Sunday gospel lectionary analyzing for Trinity 16 in year B is Mark 9.30–37. In our analyzing of Mark, we've jump-frogged from the confession at Ceasarea Philippi, over the Transfiguration (which is regarded at other instances within the lectionary) and the following deliverance episode, to a short cluster of sayings, even though stopping in need of 'who isn't in opposition t us is for us'.
ordinary, this area in Mark feels quite uneven, without narrative circulate, and the other synoptics are inclined to tidy the material up. but Mary Ann Beavis features out (Paideia, p 143) that this area, from Mark 9.30 to 10.52, is the third of 4 gigantic blocks of training cloth (Mark four.1–34, 7.1–23 and 13.1–37) inserted between the other predominantly narrative sections of the gospel. The box is somewhat smartly defined; the items inside it are in a bit of a jumble.
topics are repeated and revisited. little question Mark might have felt that some of those have been of specific hobby to his readers. but we cannot be assured that there become such a issues as a 'Markan neighborhood', considering the fact that the proof is that all of the gospels have been greatly circulated across the Christian communities in the Empire. And, even though they're teachings of selected hobby, that don't need to suggest both that they don't go back to Jesus, or that they aren't additionally of activity to us.
Many commentators additionally be aware that this part looks to function like a sort of 'community rule' for the early followers of Jesus, addressing some key considerations around vigour, ordering (or now not) of the group, wealth and property, marriage and divorce, family unit, and communal boundaries. there's an interesting parallel from Qumran, to which we are able to return. Most of this educating is given to the disciples in private, in contrast to the Markan crowds, nonetheless it now made generic to the complete studying community.
We can't be sure the place is the 'there' from which they 'go on' (ESV, or the 'location' which they 'leave', TNIV). If the transfiguration took region at Tabor, in southern Galilee, then they are heading east against the Jordan, which often is the ordinary means to go south (Mark 10.1). If at Mt Hermon, within the some distance north (which is less likely) the language of 'passing through' (translated broadly speaking as 'passing through') Galilee makes more feel. both way, it's extraordinary within Mark's narrative that during this area, and in his 'home town' of Capernaum, the place he is smartly normal, Jesus avoids the crowds and teaches the disciples in secret.
note all over again that Mark and his readers do not need been working with the 'up = north' and 'down = south' paradigm that we now have developed with our use of maps. Mark's topography is described from eye degree.
The tension between the declaration that Jesus is 'the Christ' and yet 'the Son of Man must undergo' that we stated closing week continues into this passage, with the second of the three passion predictions within the second half of this gospel (the third coming at the end of this instructing section in Mark 10.32–34). however the deepest instructing has been viewed as part of a 'Messianic secret' theme which presents a submit-hoc rationalisation for the failure of the majority to recognize who Jesus became, it's improved interpreted as reflecting Jesus' situation not to be misunderstood as a political chief. The theme of Jesus' teaching, and the disciples incomprehension, is decided out sharply here and through the 2d half of Mark.
This 2d ardour prediction has a distinctive wording in comparison with both the first in Mark 8.31 (expressed as reportage instead of citation as here) and the third in Mark 10.33–34 (which is a whole lot greater targeted). The language of 'handed over' (paradidomi) is in other places neutral or nice, as an example in the concept of the paradosis or 'way of life' that Paul inherits and fingers on in 1 Cor 15. ETs are attempting and make it extra sinister via translating as 'dropped at'. The divine passive retains the experience that God is in manage, and that this motion isn't purely the desire of people by myself, or that they are thereby thwarting God's plans.
there is an issue in translating the phrase, although, because of the which means of anthropos. The υἱός τοῦ ἀνθρώπου is now a title, and we lose whatever thing if we translated as 'son of a human adult'. but anthropos itself potential 'human being' and never male adult. The Son of man is given over into the 'arms of men', it's, americans, however the repetition of the term highlights a double irony—first, that the superior human grownup, one without sin, is passed over into the power of sinful americans, and, 2nd, that this Son of Man who will (in Dan 7.13 and its citations in this gospel) be exalted to the historic of Days and acquire an enduring kingdom. Perfection is rejected, yet the one who is obedient, even to death, might be raised up so that, eventually, each knee will bow earlier than him.
There isn't any pleasing technical time period in Greek for 'resurrection' as there is in English; the verb here, anistemi (also anastemi) ability 'to lift up' and is used both of erecting statues and standing up from sitting down. This presents a grammatical explanation of why the disciples 'did not keep in mind', however the deeper malaise is theological. They haven't yet grasped that Jesus is the one in whom the end of the age has come; they do not yet comprehend that the OT hope of resurrection is to be present in him; and that they have not grasped that all this could come via his role as the suffering servant. they are 'worried' of exhibiting their lack of information, however most likely additionally of receiving the equal rebuke that Peter did at Caesarea Philippi.
they come to Capernaum, averting the crowds, and entering the apartment. And here they are confronted with the most appropriate irony; Jesus looks aware about their debates on the highway, both supernaturally or from overhearing.
while Jesus is talking of rejection and death, they are interestingly considering of a continuing flow through which management could be a controversy. however God's kingship will turn up through defeat, now not victory, and within it the area's values are became the other way up (France, NIGTC, p 373).
The anxious silence has now turned to the silence of disgrace.
although Jesus generally sits down to train (and following this common observe, bishops have a kathedra as an indication of their teaching workplace, and universities have 'chairs'), the mixture of 'sitting' and 'calling the Twelve' signifies a sequence and intentional time of training. (note that 'the twelve' is at all times used in the Synoptics as a reference to the apostolic band called via Jesus.) The lesson that greatness comes from serving is so counter intuitive and counter cultural that it wants emphasis and repetition, so the lesson may be repeated in Mark 10.42–forty five in line with the request of James and John. Jesus is here preaching to the transformed, or quite to the still-on-the-method-to-being-converted—and on such important classes, we deserve to do the same (and have the equal carried out to us).
Jeffrey W Aernie, in his chapter on this passage in the extraordinary analyzing Mark in Context, compares it with the (fragmentary) Rule of the neighborhood from Qumran in the dead Sea Scrolls.
The mentioned stream from the monks to the Levites to the americans emphasises the focal point on rank inside community. Entry into the neighborhood was voluntary, but every member had a particular status within the neighborhood in which it will be inappropriate to be deviate…
'…The clergymen will sit down in the first seats, the elders within the second, and then the rest of all of the americans will see it in line with that place. in this order they will be requested for any judgement, deliberation, or rely that has to do with the money, every man offering his expertise to the council of the neighborhood…' 1QS 6.eight–11)
right here once more the hierarchical nature of the community derives from the social and communal rank of the particular person members… As with other segments of 2d Temple Judaism and different associations in the Greco-Roman world, participation within the community at Qumran changed into dependent on the ordered fame of its individuals. (Aernie p 147)
To which we may respond: 'no longer so with you!' (Mark 10.forty three).
As part of this enacted chreia, Jesus 'takes a toddler into his arms'. The verb ἐναγκαλίζομαι happens most effective right here and in the parallel action in Mark 10.16 within the New testomony. It attracts on the time period ἀγκάλη, which means the perspective fashioned by way of the criminal of the arm (and from which we derive the description of ankylosing spondylitis, a painful and incurable situation in which the returned is bent over). it's most likely one other signal of eye-witness testimony in the source Mark is drawing on, as we are able to picture Jesus' hands around the infant.
The newborn in this and the later episode is often taken to be an indication of innocence, immaturity, or simplicity—although I confess from my dealings with specific little ones, these look like generally wishful pondering! In context, this ought to surely be study as an indication of anything fairly distinct—the complete lack of any social fame.
The child represents the bottom order within the social scale, the one who's beneath the authority and care of others and who has now not had obtain the right of self-resolution. To 'become like a baby' (Matt 8.three) is forgo popularity had to settle for the bottom location, to be a 'infant' (Matt 18.6) (France, NIGTC, p 374).
To be a disciple of Jesus requires a reorientation of one's entire existence. The neighborhood of followers that Jesus seeks to create derives its identity and ethos neither from the surrounding cultural context nor from extant religious constructions. In distinction, the id of this community is marked via the sacrificial provider of Jesus and existence, death, and resurrection. The order of the dominion neighborhood is defined no longer via rank—1st to remaining or most excellent to least—but by way of its inversion (Aernie, p 149).
is this a neighborhood which revels in pomp, dressing up, and seats set apart for probably the most crucial i ponder?
Jesus' concluding asserting isn't what we are expecting! it could appear greater naturally to belong with the later episode, when people carry little ones to Jesus, however the conclusions appear to be the wrong method round. besides the fact that children, it's of a chunk with what he has taught on a couple of events elsewhere. The identical principle is present in the sending out of the Twelve in Mark 6 and the parallels in Matthew 10 and Luke 9. And in that context, we locate an almost similar articulation in Matt 10.forty–forty two: 'Whoever receives you receives me, and whoever receives me receives the one who sent me', and this concept of illustration and reward is repeated immediately in Mark 9.forty one. This variety of dissimilar attestation in distinct forms and contexts makes us assured that here's an early culture going returned to Jesus—and noting this offers the important thing to interpreting appropriately the 'parable' of the sheep and the goats in Matt 25: we are the 'least of those my brethren' who had been ministered to through those that, in receiving us, have acquired Jesus.
notice that this radical social inclusivity in the nature of the group isn't one which neglects sin or fails to demand repentance; the denunciation of sin from verse 42 onwards makes that clear. fairly, here is a group which eschews the sins of pride and status, and invitations all to take part in the radical holiness which is our valuable present during the gracious giving of Jesus for us on the move.
The photo on the right is James Tissot (French, 1836-1902), Jesus and the Little newborn (Jésus et le petit enfant) which will also be considered at the Brooklyn Museum. The expression on the disciples' faces, and the location in a condo imply that Tissot is illustrating this passage, instead of the other illustration of when Jesus brings a baby in chapter 10. He has subtly indicated that this is Capernaum through displaying boats via the lake through the arch in the historical past. The courtyard apartment would now not be untypical of constructions of this time, although I don't personally bear in mind seeing any with the design in Capernaum.
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