Big Idea: Discipleship demands becoming like Jesus in self-sacrificial service to others. His people must embrace diversity in the group and defeat sin and temptation in their lives.

Understanding the Text

The disciple-centered movement of Jesus from Caesarea Philippi to Jerusalem continues in this section. The series of interactions carry on the gradual uncovering of the disciples’ inability to understand and their self-seeking responses to the various stimuli that they receive.

Structure

This passage is organized via catchwords: “in my name” (vv. 37, 38, 39, 41), “stumble” (vv. 42, 43, 45, 47), “hell” (vv. 43, 45, 47), “fire”/“salt” (vv. 48–50). There are two primary units, each having three sections. First, there is the contrast between Jesus’s self-sacrificing second passion prediction (vv. 30–32) and the two self-serving failures of the disciples: their desire for greatness (vv. 33–37) and their desire to reject the exorcist who was not “one of us” (vv. 38–40). Second, there is a series of discipleship sayings on rewards and punishment (vv. 41–50), with the thesis on the two sides (vv. 41–42), then a warning against stumbling (vv. 43–47), followed by a concluding set of “salt” sayings giving the dynamics of discipleship (vv. 49–50).

Interpretive Insights

9:30–31 did not want anyone to know where they were.They are now headed south through Galilee toward Jesus’s destiny in Jerusalem. On the way to Capernaum, Jesus eschews public exposure (probably meaning that he stayed in the wilderness away from villages and towns) in order to spend his time privately with his disciples. On the “road to Jerusalem” Jesus trains his followers and prepares them for both the terrible events to come and their ministries afterward.

delivered into the hands of men.This is the shortest of the three passion predictions, with the primary addition “is going to be delivered,” both a futuristic present (emphasizing the certainty of it) and a divine passive. There might also be an echo of Daniel 7:25, which speaks of the delivery of “the holy people” into the hands of the “little horn.”

9:32 they did not understand . . . and were afraid to ask.Incomprehension (8:32) and fear (9:6) continue. Some call it a “holy fear,” a sense of wonder,1but that does not fit well. More likely, they are afraid to ask Jesus further and are unwilling to face the implications of what he is saying.2

9:34 argued about who was the greatest.It is astonishing that just after Jesus has taught about his coming suffering and death, the disciples are debating who is preeminent among them (on the “house” setting, see on 9:28; this may have been Peter’s home [1:29]). The argument probably came in light of Jesus’s teaching on his imminent death.

9:35 Anyone who wants to be first must be the very last.Jesus “sits down” like a rabbi giving instruction, providing one of the truly important injunctions on true leadership, what we would call “servanthood leadership.” The Jewish people (like all of us) were mesmerized by status, so Jesus spoke of this often (e.g., 2:17; 8:35–38; 10:35–45). Success in God’s eyes demands humility. Those who seek greatness will have nothing (8:35), and those who lord it over others will be least before God (here and 10:42–44).

9:37 welcomes one of these little children. This is not children as models of the true disciple (for this, see 10:15) but rather children as exemplars of those with little honor or status in society. Children were not prized but were tolerated, especially in Jewish society (see, e.g., Gen. 30:1; 1 Sam. 2:20; cf. Prov. 17:6). Jesus is saying that the true disciple will accept and minister especially to the weak and unimportant in society. To prove this, Jesus embraces a child (v. 36 [possibly one of Peter’s children]), indicating that he considers this child to be important and a member of his family.

9:38 we saw someone driving out demons in your name and we told him to stop, because he was not one of us. This is understandable. Jewish exorcists often invoked the names of archangels or Old Testament figures such as Solomon to drive out demons, so it would make sense that a great “prophet” like Jesus would also be named. Still, there is a question about whether this was a Jewish exorcist or an unknown follower of Jesus.3Mark does not make it clear, but the latter fits the tone better. William Lane notes the irony of the disciples’ rejecting someone for succeeding in exorcism when they had just failed (9:14–29) in that very thing.4

9:39 does a miracle in my name.To use Jesus’s name alongside the archangel Michael or King Solomon means that the person could hardly be opposed to Jesus. Such a ministry will honor Jesus and should not be negated. It will not slander Jesus’s name. The proverb of verse 40 (“whoever is not against us is for us”) seems excessive (there should be a middle ground) but is intended against the sectarian exclusivism of the disciples here (cf. Rom. 14:11–15:13).

9:41 gives you a cup of water in my name.Most place this with verses 38–40, but it repeats the idea of verse 37 (receiving a child) and fits well with verse 42 (reward and punishment). Still, there is contrast with verse 38: rather than rejecting such people, show them kindness. Romans 12:17–21 applies this specifically to persecutors. (On “reward,” see Matt. 10:41–42.)

9:42 a large millstone were hung around their neck.From the concept of reward Jesus turns to punishment. In verse 37 Jesus commanded that the “child” be welcomed (shown kindness in v. 41), but here we see that the opposite has happened: the “little ones” (the insignificant followers of Christ) have been caused to “stumble”—that is, fall into sin and fall away from Christ (see on 4:16–17). The penalty is horrific, suggesting eternal punishment in Gehenna (vv. 43, 45, 47). The millstone, turned by an ox or donkey, is huge; some were six feet or more in diameter.

9:43 If your hand causes you to stumble, cut it off.In verse 42 the danger is external, as wicked leaders lead God’s people into sin. Here the danger is internal, as believers willingly give in to sin. The next three verses (vv. 43, 45, 47)5use critical parts of the body (hand, foot, eye) as metaphors for the danger of falling into sin (see Job 31:1–8; Prov. 6:16–18). The command to amputate these parts is an element of the imagery and not intended literally. Jesus uses hyperbole to emphasize the violent rejection of temptation that is necessary to be victorious over sin.

9:47–48 enter the kingdom of God.The “kingdom” in Mark thus far has referred to Jesus’s earthly ministry and the community that he is establishing on earth (1:15; 4:11, 26, 30), but now it parallels “life” in verses 43, 45 and refers to the eternal state.6

and be thrown into hell, where . . . “the fire is not quenched.”Here “hell” is Gehenna (Gk. geenna), which was the Valley of Hinnom, in ancient times the site of human sacrifice to the pagan god Molek (2 Kings 23:10; Jer. 19:5–6) and in Jesus’s day the place where the garbage of Jerusalem was burned day and night. It provided a powerful image of eternal punishment. This is a gruesome depiction of the horror of eternal hellfire and the strongest reason imaginable to gain control over sin and temptation.

9:49 salted with fire.This is the first of three “salt” sayings that bring to a close the discipleship sayings of chapter 9. Most likely the background is the use of salt as a purifying agent, especially its presence in the cereal (Lev. 2:13) and burnt offerings (Ezek. 43:24) to symbolize a pure sacrifice. This is probably not the image of eternal hellfire but rather considers the life of discipleship as a sacrifice to God and the process by which God purifies one’s life via testing and trials (the “refiner’s fire” in Mal. 3:2).

9:50 how can you make it salty again?Now we turn to salt as a preserving agent, often used to keep food fresh as well as to flavor it. Also, here it depicts the believer per se, as in the parallel Matthew 5:13: “You are the salt of the earth.” Strictly speaking, salt never loses its saltlike qualities, but this could refer to the salt from the marshes of the Dead Sea, which contained many impurities; moreover, if a farmer put too much salt on land, it became infertile. Jesus’s point was not scientific but ethical, warning that God has placed his people in the world to make a difference. An insipid Christian is a useless Christian.

Have salt among yourselves.This builds on the second use of salt (v. 50a) and means that the whole community should exercise the quality of “saltiness.” The second half interprets the first and states that when salt characterizes God’s people, they will remain “at peace,” unlike the disciples who were just debating the crowds (9:14) and especially in conflict with each other (9:33, 38).

Theological Insights

This complex passage contains several important insights. (1) Jesus as the Son of God (and as prophet) knows what is to transpire in the future and tries to prepare his followers by telling them of his passion and resurrection. (2) The disciples continue their obtuse failure to understand and are interested not in Jesus’s future suffering but only in their potential future greatness. They need to understand that the only path to greatness in the kingdom demands servanthood. (3) The prejudice of the disciples against outsiders will seriously hinder their future value to the kingdom community. They must be open to all who are called and used by God and not accept only those who are like themselves. (4) Sin (and those who bring sin into God’s people) must be eradicated from the community. God demands holiness. (5) Like salt, we must seek purity, make a difference in the world, and live in peace with one another.

Teaching the Text

1. Defining truth on the basis of our own traditions is harmful.Every tradition has its “delusions of grandeur,” that all truth begins and ends with its own particular set of beliefs. Within the larger evangelical traditions there are cardinal doctrines that are accepted (and demanded) by all: the Trinity, the deity of Christ, the Holy Spirit (but without agreement on the charismatic issue), substitutionary atonement, justification by faith (but without agreement on predestination or eternal security), the return of Christ (but without agreement on millennial issues). However, traditions and denominations err when they elevate their distinctives to absolute truth. We must learn to “agree to disagree” on these lesser areas and follow Paul’s advice from Romans 14:1–15:13: learn to respect and accept our differences and realize that God is using both sides of these debated areas. We will never agree on all issues, and we must find a deeper unity so that the church may be “one” (John 17:21–23) and work together to reach a lost world.

2. Get rid of sin and temptation.Jesus uses incredibly strong (and shocking) imagery to emphasize the violent rejection of sin that must characterize the believer. If we lead others (v. 42) or ourselves (vv. 43–47) into sin, we will heap judgment on ourselves from God. Rather, we must cast sin far away from ourselves. A related term is to “put off” or “throw away” such vices (Eph. 4:22; Col. 3:8; Heb. 12:1; James 1:21); they are old, useless clothes that must be completely discarded. The tendency of all too many of us to rationalize our cherished sins is a terrible, dangerous gambit that will backfire on us and bring present misery as well as future judgment.

3. Trials are essential to spiritual growth.Too many people believe that Christians are not supposed to have difficulties, that since we are “the king’s kids,” God is obligated to make everything go well in our lives. This could not be further from the truth. Trials and tribulations are not just important; they are the necessary path to spiritual growth. In James 1:2–4 trials are a “test of our faith,” intended to produce endurance and make us completely whole. In 1 Peter 1:6–7 our troubles are the crucible of life that boils off our sinful tendencies and makes us become “pure gold.” We are “the salt of the earth” (Matt. 5:13) and as such need the purifying fire of Christ (Mark 9:49) that “refines” the people of God (Mal. 3:20) so we can serve him.

Illustrating the Text

Casting off human impurities

Science: In places with long and snowy winters, roads are often salted to melt ice. One result is that cars have a tendency to rust from the salt. Some try to deal with this problem by painting over the rust. This is really not a solution, as it only delays the inevitable. The paint will temporarily cover the rust but fails to deal with the underlying problem. The rust has to be removed or the panel on the car replaced. Many people simply “cover up” their sin by ensuring that no one sees it. They often try to ignore it themselves. What we need to do is to acknowledge our sin and take steps to effectively deal with it through prayer, accountability, and changes in lifestyle.

Being the salt of the earth

Science: In the making of ice cream with a hand-cranked ice-cream maker, salt is used because of its ability to lower the freezing temperature of water. When salt is poured on ice, it creates a mix that has a temperature nearing zero degrees Fahrenheit. Although the mixture is not solid like ice, it is actually colder and can easily freeze the ice-cream mixture. The addition of salt to the process has a powerful effect on the outcome. In the same way, we are to be salt in the world, having a powerful effect and making a difference for God in the world.

Accepting other Christians who are different

Applying the Text: Christian unity goes beyond theological tradition and denominational affiliation. Consider highlighting the biblical truths that are not negotiable and that transcend particular denominations or groups. One effective way to both teach truth and demonstrate unity is to recite one of the ecumenical creeds.